 الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهدي سبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to carry on the introduction to grammar the formation and development which grammar went through and the way that I plan to go through it إن شاء الله تعالى is in the following way the first stage a دور الأول in which grammar went through is called دور الوضع والتكوين what does دور الوضع والتكوين actually mean? it means when grammar was placed when the foundations of grammar was being put and I already mentioned this before دور الوضع والتكوين we mentioned it in the first first first first first lesson and we said this first 100 years was a basri pure basri scholars the كوفيين who we're going to speak about later the scholars from كوفة they had not yet come into the arena right at this moment it's the 100 years of scholars of Basra and we started from who أبي أسود الدؤالي up to who الخليل من أحمد الفراهيدي 100 years عسر أبي الأسود أبي الأسود was chair 69 هجنية up to خليل من أحمد الفراهيدي the teacher of Sheba Waheed 175 5 are we all together the first person from كوفة who actually woke up and said why are we not in the arena why are we not talking about grammar how did the people of Basra beat us to it the first person who came with that was أبو جعفر الرؤاسي الكوفي and that was how many years after it was 100 years after the people of Basra were in grammar they were discussing grammar they were talking about grammar and what we said was the first 100 years of the people of Basra we divided it into 2 levels how many levels 2 levels we said وَلَقَدِشْتَغَلَ فِي بِدْرَاسَةِ النَّحْمِ طَبَقَتَانَ من أعلام الطبقة الأولى the first level is who 3 individuals 3 individuals were the first level of the first 100 the first one is او يو일 style the second one is أبضر اعمان� من أهور موز the second one was يحيي بل na yawmar and then after that came أبي اسحاق الحظرمي عيسة بل عمر السق في and then أبو عمر من العالة and you know him he is one of the imam mr nkiraat ابو عمر من العالة إنه أمام العربية إنه أمام العربية وإنه أمام ماذا؟ إنه أمام القراءات هذه 100 سنوات نحن نتحدث عنها لن يجب أن نتحدث نحن نفعل ذلك في المساعدة هذه 100 سنوات كل هذه المساعدات والبصر أبو أسود أبو أسود كان بصري الآن الناس من كوفا will come with full force يجب أن تفهم هذه الصورة لأنها ستساعدك الكثير من المرات الناس من كوفا are behind 100 years يشعرون المملكة يشعرون التعامل ويشعرون أنهم يريدون أن يساعدون لهم مناسبة لذلك المساعدة بدأت بينهم ومناسبة بسلح الثاني now دورو نمو دورو نمو means brothers what دورو نمو now is that the foundation of grammar was just not put now the grammar concepts are being nurtured and there were distinct things that happened at this period of time I want you to listen to what happened number one the thinking process of the grammarians have changed now write this down brothers their research and their thinking process in the دورو نمو had changed they started to think different guess why why did the thinking process change why did the research change and the way that they researched issues why did it change because there are two groups that are competing and competition brings about benefits the first 100 years because it was basri they were taking it easy everything was simple and it was good all they had to do is just say issues here and there but دورو نمو the people of basra whatever they say the people of kofa will respond back to it and say this doesn't make sense so they had to do thorough research and they had to put down قوائد principle which came from a holistic deduction it had to be تتبع الاستقراء تان also at this stage they focused deeply on the last letters of the Arabic language fully focused on it جاء زي دن رأي تزي دن مراتو بي زي دن why is it changing they put it under they put it under the they put it under the telescope and they look deep into it to see and magnify it what is happening here also at this stage what took place was a new science that was never heard or spoken about as the subject was now introduced which is called what صرف and the person who introduced it is right on this side of the board his name is معايل الحرات معايل الحرات is the father of صرف he's from kofa side you see what kofa did they thought outside the box and they introduced a different science a new science and they came with what صرف they came with what they say that the صرف was not present it wasn't written in the hundred years of the people of Basra because he is present in some of the words and some of the speeches of خلين محمد الفراهيدي and others are we all together brothers but as a science with its principles and the way it's organized they came up with it are we all together brothers the benefit also that's taking place here the benefit that's happening here brothers is the research the school of thought in grammar are now two how many are they two and what are the two بصرا and what كوفا كوفا fully rely on what brothers what did كوفا rely on كوفا rely on what the arab say if they hear the pure bedouin arab's whose language has not altered their speech has not become tainted there and they hear them speak they say this is a way that the arab speak and they say that's it no problem that's Arabic whereas the people of بصرا that's not there is called a yardstick that's not their measuring scale that's not where it is the people of كوفا are we all together brothers the people of كوفا is based on قواعد and principles am I making sense here am I making sense so who's easier in terms of studying books of grammar generally the people of كوفا are easier the people of كوفا are generally easier to study when it comes to grammar than it is for you to study the people of بصرا بصرا's grammar is a bit أعمال with دهلي we'll speak about that some other time so here is the second stage it's called دور نمو the grammar is now growing نمو means what it's growing it's coming up it's bearing fruits now the tree is bearing fruits okay this was just basing putting the foundation down putting the cement down and now you're building it the people of كوفا they were three levels and so are the people of بصرا but بصرا are more in number why are they more in number because they've been in the game longer are we all together brothers it starts from the first one as الأخفش there are three أخفش remember this all the time don't confuse it this أخفش here is the teacher of خليل من أحمد الفراهيدي he's called الأخفش الكبيخ الأخفش الكبيخ الأخفش الكبيخ is the big أخفش there's three أخفش he's the teacher of خليل من أحمد الفراهيدي am I making sense and he's the teacher of سيبوهي am I making sense here the أخفش here is the teacher of سيبوهي who is remember that and then we have خليل من أحمد الفراهيدي he's the teacher of سيبوهيدي and then we have أبو عبد رحمان يونس بن حبيب he's the teacher of سيبوهي as well he's the teacher of سيبوهي as well are you with me brothers and أبو عبد رحمان يونس بن حبيب is who saw also what he's the successor of خليل من أحمد الفراهيدي when خليل من أحمد دايد the person who saw in his chair to teach in بصرة was أبو عبد رحمان يونس بن حبيب he's in كوفا he's in كوفا he took from these two he took from these two when his grandma got criticized his grandma got criticized as well and then when he got criticized he got up and he left and then when he left he came to خليل من أحمد الفراهيدي and خليل من أحمد used to have he said to the people can you tell me the most knowledgeable man in grandma and they said to him yeah go to خليل there's no one better than him then he went to خليل so the people of كوفا who did they take from so when he went when he went he met خليل I want to ask you a question what's the question how did you learn all of this Arabic how did you master it like this and then he said I learned it from the Bedouins خليل is saying this the Bedouins they helped me he said yes they are on the outskirts of كوفا and the outskirts of مكة go to those people you learn a lot from them the people of هديل and the likes of them he said جزاك الله he packed his bags he didn't take much knowledge he didn't take more knowledge from خليل he left and he was away for 10 years and then he came back to meet خليل and to see how he am I good what do you think have I progressed but when he got there خليل had passed away and he was sitting there and then they had a conversation and he wanted to prove that he didn't do anything and then he became aware that he's not good as كسائل and he said you know what this chair is yours take it you have the right to teach from this minute onwards who is saying this but he left and went back to كوفا to teach his people here you have to understand see the way he came see the way he carried on the legacy of the imams before him like خليل من أحمد الفراهيدي he carried on the legacy of who his teacher عبد الرحمن يولوث من حبيب he carried the legacy on but this moment there is a big friction between the كوفيين and the there's a big friction between the كوفيين and the what the بسرين you have to realize كسائل came back he proved عبد الرحمن يولوث من حبيب that he knows more than him he's back he wants to bring honor back to his people that he left are we all together brothers so anyways أبو جعفر الرؤاسي he placed he served it but not much is mentioned about him a lot وعدم الحرات I said he wrote sarf I want to stop here this is the golden this is one of the strongest periods of grammar you have to look into what happened at this time was كسائي and the reason why he was called كسائي by the way is because كسائي went to hajj with his garment he didn't use the إحرام he actually took a cloak on and he went there that's why شارطمي says in his كتاب حرز الأماني و أما علي فالكسائي يلعته لما كان في لما كان في الإحرام فيه تسربلا he didn't wear no إحرام what did he wear he wore he didn't wear إحرام he wore clothes so they called him the cloak because he couldn't get إحرام to wear so he just never clothes he's wearing he did it with hajj he did hajj with that that's why he was called الكسائي كسائي is سابعات القرائل أحد عمة القرائل كبار he's from one of the one of the seven he's from them one and he's an Imam in Arabic language على كل حال كسائي on the other side is بصلا on the other side is what بصلا who's the leader at this time is the same who's on this سيبوهي and who's here كسائي at this moment he's Imam of the people of كوفا they look up to him and سيبوهي is the Imam of the people of كسائي even though he's the Imam of the people of كوفا because that's where he's from originally he's originally Persian by the way he's Persian and he's Persian most of them are Persian men but they are both the imams of the land that they were raised بصلا so what happened was two great imams people always like to see something happen between the two of them they want to see something who's the strongest this idea of her is always in people who's stronger in boxing these two people fight so anyways سيبوهي رحمه الله he was called in to Baghdad they told him to come to Baghdad they invited him over to Baghdad the scholars they differ who invited him and who told him to come and on whose invitation did he come so remember Baghdad was the capital of the Islamic government that's where the Islamic government is the خلافة المسلمين is in where who is in Baghdad at that time who lives in Baghdad at that moment the خلافة المسلمين at that time was حارون الرشيد who was the right hand man not right hand man who was the person who was always with حارون الرشيد الإمام الكسائي رحمه الله كسائي's job was to look after the children of حارون الرشيد back in those days the leaders they used to pick the best imam and they would say can you discipline my child can you educate my child but nowadays the children of the leaders they go to the western countries but that time it wasn't where did they go to they get nurtured by scholars and people of knowledge that's where they get nurtured so when they take over the position they are people of great knowledge and religion على كل حال no one the story scholars they differ on who invited كسائي who told him to come over I'm sorry سيبوهي who invited سيبوهي there is a dispute some scholars they say يحمل خالد البرمكي was the person who invitation he came on and some say no is حارون الرشيد إبنو هشام الأنصاري mentions the story in his كتاب مغل اللبيب على كل حال سيبوهي came to Baghdad came to Baghdad when he came to Baghdad and he landed he came to the palace of حارون الرشيد palace but حارون wasn't in there gathering at that moment no was يحمل خالد البرمكي was not there as well but there were two people who were there خالف الأحمر and الفراء they opened the palace for سيبوهي and they brought him in خالف الأحمر and الفراء these are the two students of they welcomed سيبوهي into the building they said سيبوهي come in so سيبوهي he entered and when سيبوهي sat down خالف الأحمر he said I have questions to ask you سيبوهي can you answer it for me so he asked him a question and then سيبوهي answered and he responded to the question as soon as سيبوهي responded to the question أخطأت you got it wrong what you said is incorrect it was a grammatical question and then he said I have a second question to ask you again when he asked him the question he said to سيبوهي أخطأت again and then he did it a third time he asked a third question and he said to سيبوهي أخطأت you did a mistake and then سيبوهي got angry سيبوهي got angry and he said you are a person of bad etiquette he said I am the people of I am the Imam of the people of بصلة who are you الفرأة he stood up and then he said my friend here in him his hastiness and he is a bit too sharp in his speech to say to you أخطأت and you are the Imam of ألو بصلة was not befitting so he asked the first question when he asked the first question سيبوهي أخطأت he said to him look at what you said again it is a polite way of saying you got it wrong but he wanted to avoid what خلف الأحمر said he didn't want to say it like that he said he went quiet he said second question he asked him the second question and he said to him again نظرة he said question سيبوهي أخطأت لا أتكلمك I am not going to talk to you guys anymore حتى يخرج صاحبك until your teacher the person who educated you guys comes out not long after that he sat and came out he sat and came out يحب الخالد البرمك and the whole everyone came out they put سيبوهي in the middle and كسائيل now what you have to understand is كسائيل is in his territory where is كسائيل كسائيل is in his territory he is in his land and at those times the way that debate would happen and the art of debate was if you were in your land and somebody came and visited you you gave them the respect of saying do you want to start or shall I start that was their way so كسائيل ستسيبوهي كسائيل ستسيبوهي shall I ask or do you want to ask me سيبوهي said you ask ask the question that you have ask me whatever question you have كسائيل said my question is the following sentence كنت أظنه أن العقرب أشد لسعة من الزمبوري فإذا هو هي أما فإذا هو إياها كنت أظنه I used to think I used to I used to think أن العقرب I used to think that the scorpion أشد لسعة من الزمبوري that it stung worse than the wasp I used to believe that the scorpion it stings worse or more severe or excessive or the wasp فإذا هو هي and it is as I thought or فإذا هو إياها how shall I say it shall I say فإذا هو هي or shall I say فإذا هو إياها this is what their question is okay فإذا هو هي أما فإذا هو إياها they just want this here and here which one is right إمام أهل البصر I thought فإذا هو هي that's right he said what about the next فإذا هو إياها what do you think he said it's wrong incorrect he said you did a mistake see boy now this this is not like because and he says it to you you can't say who are you so it hurts see boy that statement now let me explain something to you brothers as a benefit maybe you may not understand it the first time but to repeat it many times you'll understand what the you have to understand grammatically what's happening here the word هو in the Arabic language is a مبتده مبتده requires a كبر just like a فعل requires a does that make sense brothers see boy the whole dispute is the issue of إذا الفجائية is another every time the word إذا what comes after it is a جملة اسمية مبتده على خبر see boy he according to him if there comes a مبتده they have to come a cover so him this is the cover here is the cover which is correct so for him he's got a complete sentence خبر مبتده على خبر but for him this doesn't make sense why does it not make sense because this is a مبتده and this is a word it's مفعول بي مفعول بي so where is the cover okay that's one question where is the is the cover there no it's not there according to see boy it's not there that's one the issue is once you say مفعول بي مفعول بي comes from a where فعلا فاعلا هتبدا so where are they are we all together brothers كيسائي how does he respond to this now the response of كيسائي is هو is a مبتده I agree with you see boy I agree this is a مبتده إياه is a مفعول بي the فعل for this مفعول بي is hidden يساويها that's what the word is يساويها is the فعل مضارية a present verb and the ضمير takes it back to the فعل the question here is where is the خبر he said the خبر is يساويها إياه all of it together are sitting in the position of a خبر does that make sense the whole جملة فعليه the whole sentence of the فعل that he just brought in there which all of them are sitting in the position of a خبر على كل حال سيبويه the Quran supports سيبويه's argument the Quran never uses فإذا هو إياه but the Quran uses فإذا هو إياه we find that in the قبص حف we've never seen the Quran used فإذا هو إياه but we don't say it's wrong because he grammatically explained where everything is but when we look at the Quran it's in line with who سيبويه this issue got to the heart of سيبويه when he said you got it wrong but he's still holding on to hope maybe I've said it's wrong wrong and he's saying it's right then they both looked at يحمل خالد من البرمكي يحمل خالد من البرمكي he said listenakesha the Bedouins who were standing in front of the door there are Bedouins right outside Let's gone to them and asked them so the Bedouins were brought in فهي قلت هذا؟ كان يوضع الله أنه يتعامل again و يتعامل و لذلك المسكولات when they say the word الكتاب the book they mean سيبوهيس كتاب كتاب لا يوجد أيضاً الان it's just called الكتاب the whole story the whole story of what happened of this issue a scholar he summarized it in lines of poetry he said قد كانت العقرب العوجاء أحسبها قدم الأشد من الزمور وقع حما و في الجواب عليها هل إذا هو هي أو هل إذا هو إياها قد اختصم و في الجواب عليها هل إذا هو هي أو هل إذا هو إياها قد اختصم و غاض عمر العلي في حكومته يا ليته لم يكن في أمر حكمة و فجع ابن زياد كل من تحيب من آلي إذ غدا منه يفيض دم و النفس و أصبحت بعده الأنفاس باكية في كل طرص كدمع سحعة و سجمة و ليس يخل مرؤ من حاسد أظم لو للتلافس في الدنيا لما أظمة والغبن في العلم أشجع محنة العلمة وأبرح الناس شجواً عالماً خضمة أو ستوري you're always going to find you're always going to find you're always going to find خلافات and difference of opinion and issues like that happen between scholars but the truth of the matter is it didn't bring us except good why? because the scholars of grammar their dispute and differences actually brought into light a lot of issues that if they were to turn a blind eye we would never know about it are we all together brothers? so Alhamdulillah that these two madhabs came about because they critiqued and checked on each other's works and scrutinized each other's works and he actually made grammar the Arabic grammar one of the best languages to ever study the way it's systematically broken into the way Arabic grammar is broken into I mean in university I studied linguistics English language, linguistics okay and I can reassure you brothers English does not make no sense it doesn't you think the person who wrote it was drunk when they made it they put it together doesn't make sense they cannot explain something to you why this is the case Arabic language they'll explain to you everything why this is this and how this is this they'll explain everything to you and they'll give you an interpretation for it because it's like maths the way it breaks up the way it goes into different charts and different levels إن شاء الله تعالى next week we're going to do the next door a door of thirties the third the third stage إن شاء الله تعالى any mistake or shortcoming I might have come with is from me a shaitan and Allah and his messenger are free from it سبحانك اللهم أحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي