A very good evening aspirants, welcome to Hindu News Analysis brought to you by Shankar IAS Academy. Today's date is 7th of June 2022. The list of articles we are going to discuss today is displayed on the screen. Now let's start our discussion. Look at this news article. This news article is taken from the text and context page. It talks about Saragasy Act. Now why we are discussing it? It is because of a petition in the Delhi High Court. See, this petition was filed by a female and it questioned why there are certain criteria like marital status, age and gender etc to commission Saragasy in India. The female petitioner stated that she already had a child but the drama of her first childbirth experience as well as the need to balance work and childcare convinced her that Saragasy would be a better option for the second child. But due to the provision of the Saragasy Act, she was denied the opportunity to commission Saragasy. So this is the crux of the news article given here. In this context, let us quickly go through some of the important provisions mentioned in the news article. But before that, the syllabus relevant to this news article is highlighted here for your reference. Just go through it. First of all, what is Saragasy? See, Saragasy refers to the practice of one woman bearing and giving birth to a child for an intending couple with the intention of handing over such child to the couple after the birth. Or in simple terms, Saragasy refers to a contract in which a woman carries a pregnancy for another couple. Here you must understand Saragasy comes as an alternative when the infertile woman or couple is not able to reproduce. See, here you have to remember there are two types of Saragasy. One is gestational Saragasy and the other type is traditional Saragasy. Now we will discuss about gestational Saragasy. See, in this type of Saragasy, an embryo is created through in vitro fertilization which is IVF. Here IVF is nothing but the process in which mature eggs are collected from ovaries and fertilized by sperm in a lab. Here you might have a doubt like from whose ovaries the eggs are collected or whose sperms are used. Remember, here the egg of the surrogate mother is not used in any case. The eggs and sperm of the intented couple or donor is used for creating this embryo. This embryo which is fertilized by in vitro fertilization is implanted into the uterus of the surrogate mother who carries and delivers the baby. So here the child is not biologically related to the surrogate mother and the surrogate mother is often referred to as just a gestational carrier. See, in most cases at least one intented parent is genetically related to the child and the surrogate is not related in any case. This makes gestational Saragasy less legally complicated than other forms of surrogacy. Now coming to the second type which is traditional Saragasy. In this type, the surrogate mother is impregnated with the sperms of the intented father artificially thus making her both genetic and gestational mother. Here the surrogate mother shares a genetic link with the child. Also know that the Saragasy arrangement may be commercial or altruistic depending on whether the surrogate receives financial reward for her pregnancy. Here commercial Saragasy means commercialization of Saragasy services or procedure or its components or in simple words it can be any Saragasy arrangement in which the surrogate mother is compensated for a services beyond reimbursement of medical expenses. The alternative to commercial Saragasy is altruistic Saragasy. Here a woman volunteers to carry a pregnancy for intented parents without receiving any monetary compensation in return. Most altruistic Saragasy are between family members or close friends. For example, when a woman offers to carry a pregnancy for a sibling or a child without compensation this would be considered altruistic Saragasy. In contrast if you are working with the Saragasy professional to locate a surrogate then your Saragasy is most likely commercial. Hope you can understand the difference. Here the important takeaway point is that in India gestational Saragasy is the only type of Saragasy permitted and commercial Saragasy is banned in India. So in India if I wish to have a child through Saragasy I can legally commission Saragasy only through altruistic Saragasy that too only through gestational Saragasy. Okay and these rules do not end here. Still there are many other rules. All these rules are part of the Saragasy Act. Firstly we should know who are allowed to make use of the services of a surrogate mother. See any couple who has proved infertility can be the candidates. Here the law defines a couple as a married Indian man and woman. Okay and the intending couple as the act called them will be eligible if they have a certificate of essentiality and a certificate of eligibility issued by appropriate authority. Now what is certificate of essentiality and certificate of eligibility we will see them now. Remember the certificate of essentiality will be issued if the couple fulfills three conditions. One a certificate of infertility of one or both from a district medical board. And second an order of parentage and custody of the surrogate child passed by a magistrate court. And thirdly there should be an insurance cover for the surrogate mother. And then the couple can obtain an eligibility certificate if the couple fulfills the following three conditions. Firstly they should be Indian citizens who have been married for at least five years. And then the female must be between 23 to 50 years and the male must be between 26 to 55 years. Thirdly they should not have any surviving children. The surviving children may be biological adopted or surrogate child. However this provision would not include a child who is mentally or physically challenged or suffers from life-threatening disorder or fatal illness.  As I already said only a close relative of the couple can be a surrogate mother. She should be able to provide a medical fitness certificate. Also she should have been married with a child of her own and must be between 25 and 35 years. Remember she can be a surrogate mother only once. So far we saw what is surrogacy and then we saw about the types of surrogacy and surrogacy arrangements. Now we will see why there is a need for a surrogacy act in India. See India has emerged as a hub for infertility treatment attracting people from the world with its state of technology and competitive price to treat infertility. Soon enough due to prevailing socio-economic inequalities underprivileged women found an option to rent their homes and thereby make money to take care of their expenses often to facilitate a marriage or enable their children to get an education or to provide for hospitalization or surgery for someone in the family. And once the information of the availability of such ooms got out the demand also picked up. The exploitation of these women began when unethical middlemen infiltrated the scene. Several instances began to emerge where women typically in terrible situation began lodging police complaints after failing to receive the promised sum and other issues also began to crop up. For example, in 2008 a Japanese couple began the process with a surrogate mother in Gujarat. But before the child was born the couple were split and they refused to take the child. Again in 2012 an Australian couple commissioned a surrogate mother an arbitrary which chose one of the twins that were born. Then what about the other child? So because of these reasons the government thought the time was ripe for proper regulation. So they came up with this act that is the surrogacy act. Now what are the controversies behind the act? See the law does not allow single women who have never been married to be commissioned as a surrogate mother. The act also does not allow single men or gay couples to go in for surrogacy. Secondly even after stringent measures the brokers still continue to operate which is defeating the very purpose of the act. So what can be done to address the situation? See the surrogacy regulation act 2021 came into being on 25th of December 2021. The concerns and perceived difficulties as a result of the exclusionary criteria that we have discussed have already surfaced in the short time that the act has been in operation. So a path of litigation is possibly the course ahead and the article says that if a critical mass builds up the only way to resolve the grievances and ensure assess for all categories of parents is to rely on amendments. So that is all regarding this news article. In this news article we have discussed about surrogacy. We saw what is surrogacy and the types of surrogacy which are gestational surrogacy and commercial surrogacy and we have also discussed that gestational surrogacy is the only type of surrogacy permitted in India and the commercial surrogacy is banned in India. Then we have seen who are all allowed to make use of the services of a surrogate mother and who can become a surrogate mother. Then we have seen the need for a surrogacy act in India and the controversy is behind the act. With all these learned points let us move on to next news article discussion. See this article here it says that British Prime Minister Boris Johnson will face a no-conference out. See this out can remove him from power. To remain in office Mr Johnson needs to win the backing of a majority of 359 conservative lawmakers. If he does not win the backing of a majority members the party will choose a new leader who will also become Prime Minister and this is the crux of the news article given here. In this context let us see about no-conference motion in India. First of all what is a no-conference motion? See a government can function only when it has a majority support in the Lok Sabha. This is because according to article 75 of the Indian constitution the council of ministers shall be collectively responsible to the Lok Sabha. So the party can remain in power when it shows its stand through a floor test which is primarily taken to know whether the executive enjoys the confidence of the legislature. If any member of the house feels that the government in power does not have a majority then he or she can move a no-conference motion and if the motion is accepted then the party in power has to prove its majority in the house. The member need not give any reason for moving the no-conference motion so this does not mean it can be moved by both the houses. Since the council of ministers are responsible only to Lok Sabha no-conference motion can be moved only in Lok Sabha. So it can be moved by any member of the Lok Sabha and it can be moved against the entire council of ministers only. See the rule 198 of the rules of procedure and conduct of Lok Sabha specifies the procedure for moving a no-conference motion. The member has to give a written notice of the motion which will be read out by the speaker in the house. A minimum of 50 members have to accept the motion and accordingly the speaker will announce the date for discussion of the motion. The allotted days has to be within 10 days from the day the motion is accepted otherwise the motion fails and the member who move the motion will be informed about that. Now about the application of the motion if it is passed in the Lok Sabha the council of ministers must resign from office. In other words the Lok Sabha can remove the ministry from office by passing a no-conference motion. See kindly note that conventionally the attorney general of India resigns when the government that is the council of ministers resigns or is replaced. This is because he is appointed on the advice of council of ministers with prime minister as head but this provision is not in the Indian constitution. As per the constitution he holds office during the pleasure of president. This means that he may be removed by the president at any time. So that is all regarding this news article. In this news article we saw about no-conference motion and its implication in India. With this learning let us move on to next news article discussion. Let us take up this news article for our next discussion. The news is that Tamil Nadu Merchantile Bank which is one of the oldest private sector banks in the country has received the nod and final observation from the SEBI for its proposed IPO. Let us not get deep into the matter. Instead let us utilize this opportunity to learn about SEBI. See SEBI was first established in the year 1988 as a non-statutory body for regulating the securities market and later it became an autonomous body in 1992 and it was accorded statutory powers with the passing of the SEBI Act 1992 by the Indian parliament. Know that its headquarters is situated at Mumbai and its basic functions includes to protect the interest of the investors in securities and to promote the development of securities market and to regulate the securities market. See some of the other functions of SEBI are mentioned here just go through it. Also know that credit rating agencies are regulated by SEBI. The SEBI regulations 1999 govern the credit rating agencies and provide for eligibility criteria for registration of credit rating agencies monitoring and review of ratings inspection of rating agencies by SEBI etc. Okay now moving on know that SEBI performs the triple function as a quasi legislative quasi judicial and quasi executive body because it drafts regulations in its legislative capacity it contacts investigation and enforcement action in its executive function and then it passes rulings and orders in its judicial capacity. Though these powers makes it very powerful there is also an appeal process to create accountability. Know that there is a three-member tribunal called securities appellate tribunal to hear and dispose of appeals against orders passed by the SEBI and the second appeal lies directly to the Supreme Court. In addition to this SEBI also exercises the powers conferred upon it under other acts such as securities contracts regulation act 1956, depositories act 1996 and the companies act 2013. Having discussed about the functions of SEBI now let us see the composition of SEBI. See in accordance with the SEBI act 1992 it is managed by a chairman and eight other members. Among these members two members are officers from the ministry of finance and ministry of corporate affairs. Then one member is amongst the officials of RBI and the remaining five members and the chairman are appointed by the central government. Okay so that is all regarding this news article. In this news article we saw about SEBI its basic functions and its composition. With this learnt points let us move on to next news article discussion. See this opiate article here it says that Supreme Court reasserted that sex workers and their children cannot be deprived of their right to live with dignity and human decency. And this was said by the Supreme Court while giving interim directions to the states and union territories in the case Buddha, Dev, Karmaskar was a state of West Bengal. Supreme Court also said that notwithstanding the profession every individual in this country has the right to a dignified life. And these directions of the Supreme Court are based on the recommendations made by a panel. This panel was constituted by the Supreme Court in July 2011 and it was headed by a senior advocate Pradeep Ghosh. See the panel is formed with regards to conditions conductive for sex workers who wish to continue as sex workers and to live with dignity in accordance with the provision of article 21 of the Constitution. So, this is the crux of the news article given here. In this context, let us see the directions given by the Supreme Court, the recommendations of the Ghosh panel and the reservations of the government regarding certain recommendations of the panel. These points can be very well used in your main examination. Before that the syllabus relevant to this article is highlighted here for your reference you can go through it. We already saw that the court directed the government to implement the recommendations of the panel. Apart from this the court also directed the government to implement the provisions of Immortal Traffic Prevention Act of 1956. Now what are these recommendations? See it includes providing immediate medical assistance to sex workers who are victims of sexual assault. See you should note that there is a provision available in the CRPC on providing medical assistance to sex workers who are victims of sexual assault. Okay, now the second recommendation is releasing adult sex workers detained in ITPA protective homes against their will. See according to the Act a magistrate has the power to rescue a person living or carrying on prostitution in a brothel. Once appropriate magistrate gets cognizance of the matter then the inquiry will be directed to the probation officer. If the inquiry finds that the person needs care and protection then he can be sent for detection in a protective home for 1 year to 3 years. Now the recommendation of the panel is to release the adult sex workers who are detained in this protective homes against their will. Now the next recommendation is sensitizing the police and other law enforcement agencies about the rights of the sex workers to live with dignity. This is very crucial. And then the panel recommended to the press council of India to issue guidelines to the media so that they do not reveal the identities of the sex workers while reporting an arrest, right and rescue operations. Okay, and then the panel recommended to government to ensure that legal service authorities of the central and state governments educate sex workers about their rights with regards to the legality of sex work. Now apart from this there are four other recommendations regarding which the government have certain reservations. One of the recommendations which the government expressed reservation is about preventing the police from taking any criminal action against a sex worker who is an adult and is participating with concern. See the concern here is the expression sex worker is not defined in any law or not even in ITPA. See the ITPA act defines prostitution.  Here the law empowers the enforcement agencies to take any action. But the recommendation is that sex work is not an offense if she is doing it voluntarily and she is an adult. Therefore there seems to be a confusion between the term sex work and prostitution which paves the way for misuse by the enforcement agencies.  Whether the prostitution sex work are same or different has to be decided by the government. Okay now there is another recommendation in which the government has certain concerns. See since voluntary sex work is not illegal and only running a brothel is unlawful sex workers should not be arrested or victimized during any ride in the brothels. But according to ITPA brothel includes any place which is used for purpose of sexual exploitation or for the mutual gain of two or more sex workers. So there seems to be a confusion between the law and the Supreme Court recommendation. So the government needs to take a call on whether the act of two or more sex workers living together for mutual gain is to be criminalized or not.  If the minor is living in a brothel or with sex workers it should not be presumed or assumed that she or he has been trafficked.  Also if a child or a minor is rescued from that area the magistrate may place him or her with any child care institute recognized under the juvenile justice act. In Gaurav Jain was a union of India case a Supreme Court had held that children of sex workers not to be allowed to live in brothels. The Supreme Court said that instead reformatory house should be made accessible to them. Therefore keeping in view the child's welfare a suitable amendment should be made to accommodate Supreme Court's directions and to avoid any confusions. And finally the recommendations requires the government to involve sex workers or their representatives in the process of decision making or in the process of drafting reforms in laws relating to sex work. As the purpose of this exercise is to rehabilitate sex workers and improve their living conditions their involvement in decision making will surely make the reforms more enforceable. So the government must try to incorporate this recommendation in its policy or directives or amendments. With this we have come to the end of the discussion. In this discussion we saw about the directions given by the Supreme Court the recommendations of the GOESH panel and the reservations of the government regarding certain recommendations of the panel. These recommendations can be used to enrich your answer in the mains. With all these key learned points let's move on to next part of our news article discussion which is preliminary practice questions discussion. See today we have two questions and I will solve the first question and the second question is a quiz question for you you have to find the answer. Now look at the first question it is regarding the no confidence motion. Consider the following statements regarding no confidence motion as per the government of India no confidence motion is moved when a member feels that the government is not enjoying majority in the house. It can be moved against the entire council of ministers only. Now we have to find the correct statement here. See here the statement one is incorrect. This is because rule 198 of the rules of procedure and conduct of Lok Sabha pacifies the procedure for moving a no confidence motion. It is not mentioned in the constitution know that the constitution only says that the council of ministers are responsible to Lok Sabha. So the first statement is incorrect. Now coming to the second statement it is correct. It can be moved against the entire council of ministers only. This we already saw in a discussion right. So here the answer is option B 2 only. As I said this is a quiz question for you find the answer and post the answer in the comment section. These are the two main questions based on today's discussion. Write your answer and post it in the comment section. See as mains is fast approaching kindly write the answer it will be highly beneficial for you. Okay. If you like the video hit the like button post your comments and share the video with your friends and don't forget to subscribe Shankar IIS Academy YouTube channel. Thanks for watching.


Hey, it's Chad Milman, cohost of the favorites podcast and the volume podcast network. Be sure to subscribe and rate and review all of our videos. Go below the volume on YouTube. On Wednesday, sort of after the horses have been in Louisville and running the track for a few days, the handicappers and the trainers, they all start to get a real sense of what, who's got a good shot, who's running well. They start lining up sort of what the circumstances on the track might be with the qualities and traits of the horses that are gonna be running in the race. So as Whisper Wednesday ends, what are you hearing about the horses that have been performing well as we head into the race? I've heard nothing but good things about all the contenders. I know Crown Pride, the Japanese horse had an incredible work today. He worked a half in 46, which was, I mean, looking at this horse's form, he just doesn't seem like he's fast enough. If that makes sense, like his, his times, he's just not as quick as these other horses. But when he won in Maydan, that track was extremely slow, extremely sandy and he was able to power through that. And Japan has been on absolute fire this year. So that's just something we have to consider, right? Horse looks incredible and seems to be taken to the track well. Obviously we're gonna have sloppy conditions on Derby Day, I think. So that is gonna be, I mean, as usual, right? But that's going to be a huge factor in terms of numbering these horses down to who's serious and who's not. What else, who else have you heard about sort of as the week has been going on? I mean, it seems like those Colleture horses are all doing well. I mean, I'm excited to see how charge it has developed because I remember when he debuted at Gulfstream and I saw him in the paddock, I said, this is Todd Derby horse, 100% out of Ironworks, Emmanuel. This is, this one is the Derby horse.  He never got a chance. Then he came back in, I think what did he do? Came back in one impressively by eight and a half. And then when he ran in the Florida Derby, I feel like, I just feel like this horse tried so hard and in the stretch, people were saying he was green but I think he just got a bit tired. Now it's really difficult to break your maiden and take that step in going to Florida Derby and he still showed up. So I think he's at 20 to one, a very serious horse. If I tap it, you know, he should have that, should take to that sloppy track really well.  Forget about sort of the training on Monday, Tuesday, Wednesday at the Derby. What are you looking for when you're trying to handicap horses in the Derby, in the lead up, in the months leading up to the race? You know, just so many factors go into it, right? I mean, this particular Derby is going to be very speedy. We have a really talented strong group of front running horses. There's so many of them. It could set up really well for a horse to close. Obviously, Epicenter has been a horse that has, I mean, it's crazy because I've never actually seen Epicenter in real life, but every time I've watched race replacement him, he just stands out. Like it's like, if all the horses were words on a page, Epicenter would be like bulls. Like he just looked physically outstanding, even on, you know, my phone, like on TV. I've always thought that was a very serious horse. But then going into this race, there's going to be a lot of speed going to the front and zozo's. I know it's probably just going to try to attack him and you've got classic causeway. You have a lot of speed. So if Epicenter doesn't relax, like if he can't settle, and it's especially more difficult for horses to settle on a solid track because they're hearing the clacking, the clacking. And sometimes horses just get like, they're just freaked out by that and they don't breathe. You know, what you want these horses, horses who are track runners, it's best that they can get to the front, get a lead and just like relax and chill up there. But if they have horses constantly in contention with them upfront, it's like they run their race too early. You know, a lot of what I look for is how these races can set up and what advantages some of these horses will have over the others based on their previous form. And also trends of improvement, really, I love to look for trends of improvement. A horse like simplification, for example, the really nice horse. And I remember he, from when he ran in the Holy bowl to the founder of youth, he physically developed so much. Like that is such a good thing. I haven't seen him recently, so I don't know how he's doing in person right now, but that horse is just a little bit inconsistent. And there's numbers for me. You see he, in his numbers, he'll run higher ones. Like he ran a 91 after the Holy bowl and then 96 in the founder of youth and then 92 in the Florida derby. That's not really, I don't like to see that as much as I like to see a horse like Danden, who is like consistently running a higher number slowly. Every time he's running a little bit points higher, I think that's something to look at. Another horse who's like that is Cyberknife. I don't know if he's, you know, Arkansas has been extremely weak this year. Like horses who've been running at Oakland, they come to Keenland and they've just not been running. Like Turfway form has been stronger, particularly like Keenland than Oakland form. So it just kind of, it goes to show that Oakland has been very weak this year, but you know, nevertheless, that horse has been consistently improving. So that's very interesting to see going into this race. You mentioned a couple of numbers there that one of the horses like 92, 95, 96, explain to people what that means. Cause a lot of people who are listening to this won't really understand sort of how you look at numbers and what some of those numbers mean when you're judging a horse. Okay, so there's, I mean, numbers don't mean everything, but they're definitely a good basis. Basically, after a horse runs, they get a rating on their performance based on the conditions, the type of trip they had, you know, the, how they performed and they get a grade, like a number grade based on the performance for buyers, which are on the racing form, the higher number, the better. It's kind of, it's interesting to see a trend, like trends in buyers, very interesting. You want to see, like I said, improvement is great. Sometimes if they run similar numbers in a row, they'll like run a next best number and then sometimes they'll bounce. Like if a horse has just been running like consistently high buyers, like sometimes they'll just bounce. Like if like they will regress suddenly because they've had so many good races in a row type of deal. You've got posts on Action Network in the app, actionnetwork.com. Run down as we're sitting here Wednesday night who your predictions are for the top three spots in the Kentucky Derby. If we are betting the Derby, who are we taking? I'm gonna take, this is so hard. I wish you could do a top four. Do a top four. Okay, all right. I'm gonna go Xandon, Charge It, Epicenter and Taiba. And how would you place them? I mean, I've been so high on Epicenter this whole time, but I just feel like it's too good to be true and that he's gonna bounce. I feel like he's just a very consistent horse. You can't knock, I mean any of these horses, you can't knock their consistency. I could see Charge It taking a piece of it. I could see Xandon winning the thing honestly because he's a deep closer. There's gonna be a ton of speed. And I actually, so during the Keenland meet, I actually did post-racial interviews on a pony for TBG. And when I interviewed Flavien Pratt after winning, after Xandon won the Bluegrass, Xandon tried to mount my pony. Like, and you think after winning the Bluegrass, you know, he should be tired. Like horses after they run, they're like tired.  Yeah, so that's a really good sign because that shows that race didn't take anything out of him. And he beat a very salty group. He galloped out incredible.  He wanted to go another lap. And I think that is an extremely good sign. Xandon is three to one right now. Epicenter is seven to two. Those are the two favorites. As far as I can see, as we stand Wednesday before the race, obviously because of the way horse betting works or betting on, you know, parametric betting works, like these odds all change dramatically. And whoever, you know, Cyberknife right now is 20 to one. By Saturday, if more people start jumping on that particular horse, it could be going off five to one, four to one. So just because you get the good odds now doesn't mean it's going to stay that way. But I'm going to pressure you here. One horse who's going to win the Kentucky Derby. You gave me four. I felt like that was a nice way to transition into asking the harder question, which is give me the one. Does it have to be like of the long shot of the favorites or just like? Just whoever you think is going to win the Kentucky Derby in 2022. Wow, this is pressure. No pressure. A lot of pressure. There's a lot of people that listen to this podcast and if you get it wrong, they're all going to remember. Errol, are they going to keep my car, keep you in my house? Listen, you may be an old soul because they won't actually do anything against physical property.  There, there. OK, let's see, like, gun to my head right now, right? Yes. OK, I'll go with Zandon, gun to my head. Zandon, gun to your head. Zandon, currently three to one, going off as the favorite. Yeah, that's the matter. Like the best pick is the best pick. Kiss the bomb is going to be an interesting horse. I know, like, on form, he's just really looks like a grass and a peat polytract kind of horse. But fun fact, I think like 70% of Kentucky Derby winners or something have turf pedigree. And if a turf horse is going to take to any dirt surface, it's the Churchill Downs dirt surface, especially sloppy, especially. I mean, on Derby Day, they make it wicked fast anyways, but in slop, it doesn't really matter. And he's one in the slop. He broke his maiden in the slop by four and a half lengths. So I like that nine postposition. He's a little bit of a, I don't know. I mean, mentally, I saw him when he won the bourbon and he like broke through the gates prematurely and he was a big handful.  And they feel that pressure and the slop. And it's a lot to ask, really, and only a true champion can handle everything thrown at them on that day. The trip, it's it's a very serious race. And it's I'm feeling like the sea biscuit moment. But it's just thinking about it. I'm so excited.


الحمد لله رب العالمين له الحمد الحسن و الثاناء الجميل و شد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل و شد أن سيدنا و نبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد today insha'Allah و تعالى we're going to go on to our fourth lesson in the introduction to Arabic grammar و لله الحمد و المنة we've taken three stages three phases that the Arabic grammar went through the first one we spoke about is دور الوضع والتقوين the foundations the bricks were being placed for grammar and we spoke about that in details و لله الحمد و المنة and the second stage or the second phase in which the Arabic grammar went through the formation the development was دور النمو and we said that stage was is now that the Arabic grammar was being nurtured the Arabic grammar was being nurtured now it's growing the reason why we called it دور النمو is because the scholars of Khufa came in now they came in after a hundred years they now came in in the second stage then we spoke about last lesson دور الوضع والتقوين where the Arabic language became complete and the bricks were placed and it was nurtured and the بصريين and the كوفيين helped each other and we mentioned last lesson that they met in بغداد both met hubs what happened they were not now in بصر and in كوفا only but they came to the capital which was where بغداد we mentioned that but last lesson I made a mistake once I watched the video I saw that I did a mistake what I said was or what I should have said was the third stage which was دور الوضع والتقوين it started from أبو عثمان المازين it started from them and we all together brothers what I said was it started from أبو عثمان المازين and it finished to إبو سكيت which was wrong what I meant to say was it started from أبو عثمان المازين who was a busri and also it started for the people of كوفا it started from who يعقوب إبنو سكيت the author of the kitab إصلاح المنطق and it went on to until it came to المبرد from the بصريين and سعلب from the كوفيين does that make sense so it ended with who المبرد and who سعلب مبرد from بصرا and سعلب is from كوفا does that make sense that was the mistake I made which I wanted to point out now so we finished that stage the third stage which was دور الوضع والكمال we're now going to go into دور الترجيع this stage the بصريين they did the best scholars of بصرا they exerted all of their efforts and the scholars of كوفا they exerted they exerted all of their efforts and they worked hard each party brought the best that they could but remember there always has to be a judge that judges between both parties so they came out scholars from بغداد who saw both parties and they strengthened one over the other so they would say that the بصريين are right here and the كوفيين are right here this stage started now favoring one مدهب one school from the other school دور الترجيع who's right and why are they right this was a المدهب البغدادي who started now the بغدادي منهب is what started they were strengthening the كوفيين from the بصريين and the بصريين from the كوفيين here I wrote بعد أن تم الدور الثالث after we completed the third stage دور النظج والكمال على يد الفريقين في بغداد and it finished on the hands of what two parties who are the two parties the بصريين and the كوفيين in بغداد وانتهالي اجتهادوا فيه على يد الإماماني and the دور النظج last lesson where did it finish where did it complete on the hands of two great imams المبرد and who and I mentioned last lesson that المبرد and سعلب they used to have a lot of debates I mentioned this right until it caused enmity towards one another and he died with rage and anger towards سعلب are we all together so the conflict between the scholars of بصرا and the scholars of كوفة went even more higher up in the air but the beauty at this stage was this manhap because everyone was in بغداد now people lived in بغداد another school was created that was able to strengthen one over the other this is what I said what they did was a group of scholars they did what is known as الموازنة they scaled what did they scale they scaled and they weighed the statements of the بصريين and they also scaled and they weighed the statement of the كوفيين البصري والكوفيين فأخذوا يضعوا المدهبيني على بصاطل البحث والنقط they scrutinized both of them they researched their arguments even more are we all together brothers who's right and who's wrong ولا يخفى عليك أن العلماء في بغداد في ذلك الوقت اختلفت مشاربهم وتبايلت مسالكم لكن the scholars of بغداد within themselves they were not all the same in weighing and scaling مدهب البصريين والكوفيين the scholars of بصرا and the scholars of كوفة what they have said and the argumentations and the proof that they brought forward the people of بغداد they were not equal in the way that they weighed it and the way that they scaled it and the way that they criticized and critiqued it they were not the same and so they broke into three parties the scholars of بصرا the first ones are منتلقة علي البصريين a group of scholars from بغداد but they took from the scholars of بصرا and in their heart was fanaticism towards the scholars of بصرا they had عصبية they were fanatic towards the scholars of بصرا so even when they strengthened it they were still inclined to pushing the بصري مدهب and these are the scholars of بصرا and then the second group is منتلقة علي الكوفيين those who took from the كوفيين and they had they were fanatic towards to the كوفيين because they took from them and so that moved into their heart and so they were strengthening and they were aiding and they were pushing who the كوفيين even in the arguments they listened to the scholars and took from the scholars the third group is those who had from both parties they took knowledge from the بصريين and they took knowledge from the كوفيين and they were not fanatic to anyone they were very clear in their approach and they looked at it unbiased here insha'Allah we are going to look at these imams now we are going to look at these imams and they were fanatic towards the بصريين and they were too much towards the بصريين and the second one is those who took from the كوفيين and they were slightly fanatic towards the كوفيين and I'm going to mention ابنو الانباري and ابنو خالوي and the third party was those who were not like that they approached this and the criticism and the observation of the two مدهب on an unbiased approach and they are ابنو قطيبة ابنو كيسان الأخفش الصغير and I'm going to mention each and every one of them insha'Allah does that make sense that's what we're going to be talking about in the first part of our class insha'Allah the second part the second part we're going to be looking at الخلاف بين البصريين والكوفيين والأثر we're going to look at the difference we're going to look at the خلاف بين البصريين والكوفيين the differences between the two two things I'm going to three things I'm going to do here insha'Allah in this point first of all and we're going to look at the خلاف where the differences between the two we're going to mention that so the خلاف the differences number two من شعوه what started it what was the root cause for it من شعوه means what the root cause that made the two madhabs have this conflict that was between them and the third one is the effect that he had the أثر the effect that came from it first of all what I need you to all know is إعلم أن قواعد النحو first of all I want you to know the Arabic قواعد principles remember this as long as you study grammar إعلم نو أن قواعد النحو the Arabic grammar وقضاياه and whatever is related to Arabic grammar مبناه عند كل من الفريقين both parties whether it be the بصريين or whether it be the كوفيين both parties the principles that they made in grammar the بصريين do they have principles yes do the كوفيين have principles in Arabic grammar yes both parties their principle is rooted from two things is rooted from where two things does this make sense the first thing is السماع I'm a سماع السماع سماع is in English they call it عنوملي عنوملي is transmission of statements what they had from the Arab poets and what the Arabs said both parties their grammar their principles came from number one السماع what they had from the Arabs and we'll speak about that in more details إن شاء الله the second thing the first one is عنوملي and the second one is القياس what does قياس mean analogy what does قياس mean what they had they done analogy from it whatever they had from the Arabs what they said what they did is they applied it any other places as well based on what based on قياس so this is similar to this so it must take the same ruling are we all together the كوفيين and the بصريين both of them their grammar is built upon السماع and القياس that's something you have to know are we all together rather all the grammar that we have today is built on those two but how does the بصريين accept the السماع and what reasons and what conditions and whatnot is different then the what then the كوفيين this is where they differ we're going to talk about that إن شاء الله in detail and how do they accept the قياس and how do they do the قياس they also differ on but what they don't differ on is that both parties their grammar the قواعد قواعد النهوي the Arabic grammar the principles of the Arabic grammar is taken from these two does that make sense we'll talk about that إن شاء الله إن شاء الله and the way that I'm going to talk about is اتجاه البصريين ومسالكم the بصريين what was their way with these two that's what I'm going to talk about اتجاه البصريين what approach what method did the بصريين take and what route did they take in regards to the سماع and the قياس and then I'm going to do the same with these مسلك الكوفيين واتجاههم and the كوفيين and their approach does that make sense how was the كوفيين in regards to the listening and the شواهد العرب and the أشعار العرب how were they regarding it and the قياس the كوفيين I'm going to mention that إن شاء الله then I'm going to move on to the part that I said that we need to talk about which is من شاء الخلاف بين الفريقين what was the root cause for the خلاف to start why did they even different in the first place what was igniting these differences what was igniting this conflict I'm going to talk about that إن شاء الله and last but not least أثر الخلاف these differences what effect did it bring about what was the result the نتائج here means what the results what is the result to I'm going to talk about that and brothers today's lesson is going to be one of the most important lessons you might have or you might study in this particular series of the Arabic grammar so you need to pay a lot of attention you need to pay what a lot of attention إن شاء الله تعالى let's go to the first one which is دور الترجيح as I just mentioned دور النظج والكمال we already spoke about which is the third stage right and the third phase and that finish with who دور النظج والكمال the third phase among the third stage who did it finish with it finished with المبرت he was from where أول عباس المبرت where did he come from البصلاء and سعلب was from where كوفا these were the last two imams of the two madhabs okay they were the last imams to do each t-hat independent reasoning in grammar that's it and who did we say دور النظج والكمال started with from the basri who did it start from أبو عثمان المازيني and the كوفي who did it start from يعقوب منه يعقوب من السكيت the author of the كتاب إسلاح الممتق now we're going to go إن شاء الله دور الترجيح إن شاء الله the rage as I mentioned and the conflict between the basri and the كوفي grew even more now it didn't become less it became more and more especially after the debates that happened between المبرت and who سعلب it caused a lot of issues so there was no way to see the basri go towards the كوفي and the كوفي to go to the basri because each one had so much in his heart towards the other and the reason why they had this hate and rage towards each other is because the basriyel believed they were the forefathers of grammar and they wanted to be recognized for that because they started it whereas the كوفي they believed that the approach of the basriyel was very incorrect and we'll speak about that when we talk about the difference of opinion so what happened here is the Baghdad because now both parties are in the capital they're not in their own places دورو نظجو الكمال the third phase both parties came together in Baghdad so the students of Baghdad who are not from Basra nor are they from كوفا they're from Baghdad they were born here they were raised here this is where they're from they started to take knowledge from who from either the basriyel or from the كوفي or from both and that's the three parties that came about are we all together the first one are those who took from the بسرييل and they the بسرييل remember when they came from Basra what did they have with them that rage the people of Baghdad they took that from them what did they do they took that from them and so in their heart they were still strengthening the view of the بسرييل and there are these six that I'm going to mention إن شاء الله تعالى are we all together the first one is as a judge from the six who took from the بسرييل and they had as the grammarians called them النزعة البسريا they had that بسري approach as though they were from بسرا and they strengthened المدهب البسري المدهب البسري they strengthened that and the most common one from amongst them are the first one is as the judge as the judge it's a written on the board for you his name is أبو إسحاق أبو إسحاق أبو إسحاق he was called as the judge because he used to fix and he used to work on glasses the judge which is a glass he grew up in Baghdad okay he grew up in Baghdad he took knowledge from the majority of his knowledge he took from the people of بسرا like they do say that he took from تعلب who did he take from تعلب was who كوفي okay he did take from him but in in his approach he was he was pure basri he was a what pure basri and the reason why the scholars mention why he really the judge became a basri and he carried the banner of the basri is because of what المبرد did for him المبرد what he did for him was he made him مؤديب the disciplina of القاسم المعبيد and القاسم المعبيد is the son of the the wazir المعتظد المعتظد المعتظد who is عبيد الله he's son القاسم the muaddib the disciplina was as the judge so he gave him a position of Iraq so the scholars they said this put him close to the basri and the madhab and he has many great books from his books is كتاب كود مختصر اللحو he also wrote a book called ما ينصرف وما لا ينصرف he also done a شرح on the أبيات of سيبويه and he also خطأ ثعالبن what he did was he corrected the mistakes that ثعالب came with in his كتاب الفصيح كتاب الفصيح is a great book brothers الفصيح this book if we get time إن شاء الله إتعالى at the ending when we talk about that those powerful Arabic books that you should know about this book الفصيح I will try to speak about it إن شاء الله إتعالى what he did was as a judge he corrected that book and he weakened some of the arguments and some of the wordings that ثعالب used because he is a بصري he is weaker than a كوفيين the second person is ابنه أسر راج the second one is ابنه أسر راج أبو بكر ابنه سري he grew up in Baghdad he had from المبرد he took from المبرد and he read on المبرد a كتاب called كتاب what book is the book of سيبوهي right so he read the book of سيبوهي on مبرد and مبرد was very strong in the book of سيبوهي he read on him and he became well known for the Arabic language أسر راج and he even took the place المبرد in Baghdad المبرد from the أمة البصريين he took his place and he wrote a كتاب called الأصول and he even organized the مسائل سيبوهي سيبوهي's book the issues that he talked about he organized it and he explained the كتاب سيبوهي as well and he died in number three it is أززجاجي أززجاجي the first one was أززجاج and this one is أززجاجي أبو القاسم عبد الرحمن أبو إسحق he had from and he took knowledge from إبنو السراج that we just spoke about إبنو السراج that we just spoke about زجاجي he took knowledge from him and he also took knowledge from and stayed very close to أبو إسحق إبنو السراج as the judge the first Imam that we mentioned he stayed with him and he has many books from them is الإضاح الكافي الكتاب كود الأمالي and he died in 337 the fourth Imam is إبنو درستويه إبنو درستويه إبنو درستويه أبو محمد عبد الله إبنو جعفر إبنو درستويه الفارسي he grew up in فاجه فارس but he came to بغداد very young age and he took from المبرد إمام أهل البصرة and they say that he also took knowledge from تعلب إبنو قطيبة but they said that he was شديد تعصب للمدهب البصري he was extremely fanatic extremely fanatic to the بصري مدهب extremely extremely and from the books that he wrote is أسرار النحو the secrets in grammar and he also wrote another book called ردوا على سعلب في اختلاف النحوين he refuted تعلب إمام أهل كوفا and he also wrote another great book called أخبار النحوين أخبار النحوين the fifth إمام was السيرافي السيرافي السيرافي أبو السعيد الحسن عبد الله السيرافي who came to بغداد and he stayed there وولي القضاء he even became قاذي a judge he took knowledge from ابن السراج that we mentioned he took knowledge from him and he has many great books in grammar from them is يزكتاب كوشرح كتاب سيبوي his explanation of the book of سيبوي is from one of the great explanations he explained it and he also has a book called كتاب أخبار البصريين والكوفيين where he talks about the stories of the بصريين and the كوفيين the sixth إمام is الفارسي أبو عليل حسن ابن أحمد أبو أحمد عليل حسن ابن أحمد الفارسي he came to بغداد and he took from as the judge who did he take from he took from أبو حاق السري as the judge he took from him he also took from ابن سراج he took also from who he took from ابن سراج and other than them his name became well known in the Arab world and the Muslim world he became very well known the leaders started to know who he was the leaders they knew who he was and he was a welcomed person when he came many people showed him enmity and hate and his story is long he has a book called الإضاح التكبلة التذكرة المسائل الحلبية المسائل البغدادية المسائل الشيرازية and he died in 377 رحمه الله those are the six imams who we can say they took from the scholars of Basra and there was in them there was in them عصبية النزعة البصرية they were fanatic towards the scholars of Basra now we're going to move on to من تلقى عن الكوفيين those who took from the كوفيين and there was also there in them is النزعة الكوفية they were slightly fanatic to the people of Kufa the first one is ابن الأنباري ابن الأنباري his name is ابو بكر محمد ابن القاسم الأنباري ابن الأنباري he is the first imam who took from the people of Kufa and in him was النزعة البصرية he was a bit fanatic to the people of بصراء he died in 327 the second was ابن خالوي ابو عبد الله ابو محمد he grew up in Hamdan and then he came to Baghdad ابن خالوي he took knowledge from who ابن الأنباري he took from ابو بكر محمد ابو بكر ابن محمد ابن القاسم الأنباري he took knowledge from the one that we just mentioned ابن خالوي he took from the previous one we just mentioned he also did take from السيرافي السيرافي that we mentioned ابو السعيد الحسد الحسن ابن عبد الله السيرافي the imam that I said that he has one of the greatest explanations on the book of سيبوي الكتاب and he also has a book called أخبار البصرين والخوفين السيرافي has defended فعلب because I told you many people try to refute فعلب right from the imam to the Kufa who remembers one of the people who refuted فعلب as the judge did as the judge I was حاق ابن السري did he not refute as the imam of the people of كوفة تعلب ابن خالوي defended him from the criticism and the refutation that was placed on the imam of كوفة so he refuted the judge and he refuted his تلادات his تلادات the arguments and the points that he brought forward against the book الفصيح he defended his imam and what's shocking is that he has a book where he just talks about the word ليسا in the Arabic language the word ليسا and it's usage and things related to it the book is only about what only about ليسا are you with your brothers he died in حلب when the year was 300 and 370 those are the only two imams from who had the fanaticism towards كوفة so you can see that the fanaticism is more towards who why because they're the pioneers and grammars so they're always more in number remember the more imams are from the Arabic language are from بصلة so they're the forefathers and many other reasons that you're going to see soon شاء الله تعالى the third party is those who were they were they were a bias okay they followed whoever was right okay whoever they believed was right and they believed the evidence and the proof was aiding them whatever matter it was they didn't care they went with it so they heard from both parties their arguments and they went with the truth where it was that's the third party and there are three that I'm going to mention the first one is the great famous imam everyone knows this imam ابن قطيبة الدينوري رحمه الله who died in year 276 أبو محمد عبد الله عبد الله ابن موسلم ابن قطيبة الدينوري رحمه الله he's very well known رحمه الله تعالى he died in year 276 the second imam is ابن كيسان أبو الحسن محمد ابن أحمد ابن ابراهيم ابن كيسان he took from سعلب and he took from المبرد but he went with who he believed was right sometimes he strengthened the views of المبرد and sometimes he strengthened the views of سعلب and he has good books from the books that he has is المختار في علن النحو and he also has المسائل على مذهبي النحويين من مختلفة في البصريون والقوفيون he died in year 299 the year 299 the last and final one was الأخفش الصغير الأخفش الأخفش الأخفش الصغير الأخفش الصغير his name is أبو الحسن عليب رسليمان and we mentioned the akhfash with harmony three one was what الكبير the senior one which was who the teacher of سيبوه and the الأخفش الأوسط was what the student of سيبوه and the third one we said was what this one الأخفش الصغير and he was the student of المبرد remember that with him he took from المبرد رحمه الله but his allegiance was with was with whoever the truth was with الأخفش الصغير whoever he believed was right and the evidence was with his strength in him these are the three ways in which they were strengthening and the favoring of the مدهب البصرينة from the مدهب الكوفيين the scholars of بغدادة were of those three ways are we all together and it's beneficial that when you read who said what and what party is he from صحيح because love does blind you right and you love a particular individual or you love a particular مدهب sometimes you are bound to just take what is right and what is wrong but if it comes from the third group what does it have it has a balance and and it seems that those people are going to speak with an unbiased approach this is all as you can see the fourth century of Islamic calendar the fourth century and as you all know the fourth century was when weakness started to hit the دولة العباسية right weakness was coming to it and the capital was where بغداد خلافة was facing at this moment weakness okay it was facing what weakness there was happening in بغداد problems and issues that were happening so it caused the people because of the خلاف are going and the capital the majority of the times when the people are there there there because it's the what the best and the safest place to be because the خلافة or the is there على كل حال we're now going to move on to the second part that we want to talk about which is الخلاف and we're going to spend a lot of time here إن شاء الله تعالى which is الخلاف بين البصريين والكوفيين من شأوه what brought about the conflict of the بصريين and the كوفيين why did they have this conflict we're going to talk about that and we're also going to be speaking about what effect did it have in drama okay and what effect did it have first of all let me repeat أن قواعد النحو the Arabic grammar the principles in grammar that we're studying are we all together brothers that the مبتده is مرفوع and the خبر is مرفوع these are قواعد these are the words these are قواعد these are principles صح and like for example in the Arabic grammar you say only 3 things are مجرور only 3 things in grammar you're never going to hear anything else that has جر in it other than these 3 the first one is اسم مجرور and the second one is الإضافة and the third one is التوابع the توابع the توابع which is البدل التوكيد these are the توابع right? pay attention here where did you get that from اسقاعدة you restricted only to 3 these قواعد you need to know and matters related to that مبناه عند كل من الفريقين both parties the بصريين and the كوفيين both of them their principles in grammar is based upon السماع and القياس we said السماع means and normally and القياس is analogy السماع the scholars they say it means ما سبتأ we're going to go into details now السماع means ما سبت في كلام من يوثق بفصاحته سماع is the statement of any individual who's reliable in his eloquences such as الله عز وجل the Quran we take it and Allah is the most eloquent this Quran nothing is like it جحد الله به العرب the Quran is a living miracle it's a living miracle against all nations and all people come with the likes of the Quran so the speech of Allah وكلام رسوله and the prophet صلى الله عليه وسلم the message is eloquent in his speech صلى الله عليه وسلم عليه and وكلام العرب the statements of the Arabs قبل بعستي before the prophet Muhammad came وفي زمان and also at the time of the messenger صلى الله عليه وسلم are we all together brothers this is considered what and some scholars they say و بعده and after the prophet صلى الله عليه وسلم إلى أنفسدت إلى أنفسدت لسان العرب and until the Arabic language got altered and it got no problem carry on but the strongest is after the prophet's death no you cannot use Arabic poetry that came after the prophet صلى الله عليه وسلم by someone who came after the prophet it either has to be at the prophet's time or before the prophet's time and we all together brothers that's what سماع means that's what سماع means the second one is القياس analogy قياس means حمل غير المنقول على المنقول إذا كان بمعنى analogy is you apply you apply a ruling in a particular situation from something that it resembles that you saw you saw something that the Arabic said and you use it for something that is similar to it just like we say drugs is haram you're going to say yes but the prophet's time is drugs that wasn't powered that wasn't injection he didn't see that صلى الله عليه وسلم but the prophet saw alcohol so you're going to say that the drugs is haram based on the analogy it's قياس you're taking something that it's ruling was mentioned for something that it's ruling wasn't mentioned because of that which it has in common they resemble that is قياس analogy am I making sense here okay if that's the case and we say that both parties the بصريين and the كوفيين their principles their قواعد was built upon السماع anomaly and it was built upon قياس analogy then why did they differ it's a good question right if both of them was السماع and قياس here we're going to learn اتجاه البصريين ومسلكهم we're going to take the بصريين and their approach when it came to these two the بصريين the scholars of Basra three points three things they put in place which made them different from the بصريين so whatever I mentioned for the بصريين the total opposite is for the كوفيين are we all together brothers when it came to these two the بصريين they placed three conditions on the table the بصريين those three conditions that they placed the كوفيين went on the opposite of those three are we all together does this make sense let's go through it insha'Allah the first thing is the بصريين they took what was known as مسلك التحفظ والتحري the بصريين when it came to poetry because سماع is based on what what was taken from the Arabs what was taken from the what Arabs they believed التحري والتنقب oh no we can't just accept them no no no the بصريين والسيئ we need to verify them check them we need to know that they are reliable people their integrity is important for us their عدالة is important for us and that this person is safe from asserting because he could lie and he could say امرو قيس said before Islam whose Arabic is used he could be a liar and just make a line of poetry and make it from the top of his head and then say امرو قيس said are we all together so the بصريين they said the first condition is the person who is saying it has to be reliable to us the كوفين they said that doesn't matter this is not حديث this is not it's not حديث are we all together number two the scholars of Basra they conditioned شويوعها وكثرتها حتى تطمئنا نفصوم it has to be something that spread this line of poetry for example cannot be something that's heard by a small number of people it has to be something that is well known by everybody it has to be something that it came through multitude narration many people have heard it and remember this is the condition for the سماع the anomaly but that doesn't mean it's not going to apply to the قيان because the anomaly the سماع is the base and the قيان is taken from that are we all together brothers so if they are very tough on what they heard what is going to be the قيان the قيان is going to be very little and if the قيان is very little then the قواعد in general in grammar is going to be what less are we all together the قواعد in grammar is going to be what going to be less and that is the case قواعد النحو according to the بصريين is little compared to the كوفيين because the كوفيين they accept are we all together easily they accept the whatever the Arabs say they will accept it without verification of the people who said it and they will also accept it based on what without it having to be multitude they don't care about that even if it's one person who transmitted it even if it's half a poetry half a lot half a poetry half a line كوفيين will accept it are we all together number 3 number 3 the scholars of بصرا they said we only accept a people who are known for eloquency the first one the first condition was the person was reliable the second one he was transmitted in large number and this is a well known poetry and the third which is ماسبت عن الفصحاء this has been transmitted to us from people who are eloquent in the Arabic language as the English say he can sell a sand to an Arab have you ever heard of that before that phrase this man is so eloquent he can sell a sand to an Arab and Arab his whole country is a sand to be so eloquent to sell a sand to an Arab means you're silver tongueed is it and I had another phrase which is selling ice to an eagle yeah yeah so it's wherever a person doesn't need if you sell it to him then you're eloquent صح this is the condition of the بصريين he has to be what he has to be from the عن الفصحاء the eloquent الموثوق بعربيتهم whose Arabic language is reliable and they chose three tribes the بصريين they restricted it and they narrowed it down mainly to three tribes who are they number one قيس the people of قيس they said they're very good in the Arabic and the Arabic language is very strong and it's gruted and it's قيس and the second one is تميم تميم and the third one is أسد ثري قبيل قيس قيس and تميم and أسد these three tribes they said we'll take them and they rejected other tribes from the Arabs they said we won't take them like لخم and جذام they said we won't take them the reason why that we will not take them is because they resided and they were neighbors with the people of Egypt who Arabic was weakened وقضاع غساء وقطاع غساء وقطاع غساء because they نبت with the Romans and بكر and سعلب أسرع تغلب بكر and تغلب two Arab tribes they also said we don't accept it from them because they resided نبت with the Persians فرس those people we don't accept the Arabic so what you can see is that the بصرينا are tough when it comes to acceptance the كوفيين they are on the toe to opposite they are what they are على الأكس من مسلكي البصريين toe to opposite on the toe to different side whatever these was rejected they accepted a wheel together so that means I have explained to you that both parties what they are you have the اتجاه البصريين and you have the اتجاه الكوفيين both parties I've explained it to you question here is the بصريين what do they do if it comes to them a poetry from an Arab who's eloquent but it hasn't reached a large number but it reaches them what do they do with it how do they deal with it what steps do they take the scholars of what the scholars of بصر how do they deal with whatever goes against their conditions whatever went against those conditions that we mentioned from the مسموع the سماعة the anomaly that reaches them how do they deal with it they deal with it within the following ways number one number one this is very important you need to write this number one the بصريين they say first of all there was a principle that was there for us already okay if this number this for example a poetry came it's literally number it doesn't mean their conditions if this is in accordance to a previous principle that was there built on all the conditions that they already set then they'll accept it because it's going in line with what they were saying but if it doesn't go according to that principle it goes against it but it's said by for example a poet from the great poets of the Arabs okay what do they do they they give it a interpretation what do they do they give it an interpretation an interpretation that will push this poetry to go in line with their principles that they set are we all together the principle is more stronger now than whatever's coming does that make sense whereas the كوفيين if they have a principle and a poetry comes and it's small in number what do they do they accept it as well on board they can on board the بصريين they reject it because they say we have a principle that met all of our conditions and this doesn't meet our conditions so they first of all try to give it an interpretation what do they do they try to give it an interpretation as they did with the ayah ليجزا قوم بما كانوا يكسبون the second one is أن يحميلوه على الضرورة they will say the reason why this poetry is like this is ضرورة الشعرية the Arabs they have something known as ضرورة الشعرية which is a person will do something in a poetry in which he wouldn't do outside the poetry because the poetry forces you because you're trying to look after the rhythm are we all together you say something in a particular way are we all together brothers and so the بصريين they will say when they see that this is a ضرورة الشعرية the person said this because they were forced and binded by the the قافية of the poetry they were trying to observe the rhythm of the poetry so they'll push it towards that شعرية they'll say that that's what it is if they can't do the first one if they can't do the first one they try to do the second or what they do is number three أن ينكروه they reject it in totality they reject it in totality and they don't accept it and they don't give a reason why they just reject it they say this is مردود it's rejected according to us they can't do that or the fourth thing that they try to do is أن يعتبروه شعر they will say this is شعر شعر means it's strange it's a fringe it's a small people who hold this very weak smallest شعر it opposes the overwhelming majority and it goes against what the أصل is this is شعر that's what they will say and they say شعر than يحفظ you can memorize it if you want وَلَا يُقَاسُوا عَلِي but don't do analogy from it don't try to bring a principle out of it just memorize it and keep it on your tongue if you want to but don't use don't do قيات analogy on it and don't and do not make a principle out of it ولي دالكة when it came to the ayah because of this تونش position they rejected even some of the Qiraat which reached us through multi-tuneration because they didn't see it like for example the Qiraat of حمزة بلوزيات when it came to the ayah وَلَّا وَتَّقُوا اللَّهَا الَّذِي تَسَاءَلُونَ بِي وَالْأَرْحَامِي it's وَالْأَرْحَامَعَن وَالْأَرْحَامِي the Qiraat of حمزة زيات who's from the he's from the أحد القراء السبعة the basri they rejected it they rejected it and he chose not to take it ولي دالك إبنو مالك in his alfiyah he says إبنو مالك is a basri you know that right a great grammarian إبنو مالك he didn't accept this from the basri and he considered this to be from the what from their staunch harshness because it's a Qiraat متوى ترا from the one of the Qiraat that we read in the Quran ولي دالك السيوط he has a Kitab called and he refutes them as well in this issue now but the kufiyeen they were the total opposite they were soft they were accepting and the scholars they mentioned the reason why the kufiyeen were like that is because the basrieen they had the choice بصرا was in a better location than kufa geographically بصرا had عرب الأقحة عرب whose language was pure it was not tainted the basrieen had those type of scholars and so they could avoid other people's poetry so they used to they had the gems like in the kufiyeen they were strategically located in a geographic geographical situation of a geographical geographical land which was not allowing them which wasn't allowing them to be able to reach عرب الأقحة and so that would have caused them to never be able to speak about some issues and so in order to catch up with the basrieen in order to what in order to catch up with the basrieen what were they doing they were taking a lot they had to do a lot they had to do a lot of homework they had to accept a lot and not to mention that they came late 100 years later and so they're already behind and where they are is not close to where the Arabs are and so they accepted that a lot so their position when it came to the قراءات of the Quran was more accepting and they took it a lot I want to now talk about a point before I go into the cause of their differences and what effects that it had I want to talk about what were the position of both parties the بصريين and the كوفيين when it came to the hadith of the Prophet ﷺ to use it grammatically what was the position of the بصريين and the كوفيين when it came to accepting what the prophetic tradition the hadith to use it as a grammatical to use it as grammatical rulings the جمهور البصريين the overwhelming majority of the بصريين and the overwhelming majority of the كوفيين they didn't accept the hadith of the Prophet ﷺ to be used as grammatical rulings they didn't allow it the reason is because they said that we're not sure that these are word for word what the Prophet ﷺ and the reason why we're not sure that the Prophet ﷺ said this they said there are two reasons two reasons is why we are not sure that the Prophet ﷺ said this word for word number one the scholars of hadith they permit to transmit the hadith بالمعنى in meaning رواية الحديث بالمعنى the narrating and the transmission of hadith based on meaning and not based on wording meaning if somebody told you something they said to you tell so and so to meet me at this particular place at this time would you go there and would you convey the message word for word or would you convey the the meaning the intent that the person was trying to was trying to convey right so the scholars of hadith they permit what is known as narrating hadith based on meaning but remember there's conditions that they stipulate there are very strong conditions that they stipulate are we all together you know conditions so they said that this is our first reason why we're not are sure why we're not why we're not sure that this is the wording of the prophet of Allah and number two is and now وقع اللحن في كثير من ماروية من الحديث many hadith that were narrated and a lot of hadith that were narrated there were grammatical mistakes that were in it and the prophet wouldn't have spoken like this some of the people who were transmitting it because they were not masters in the grammar and they didn't study the Arabic grammar properly when they narrated it based on meaning what did they do they spoke grammatically wrong so this caused the scholars of the Arabic language not to use the hadith of the prophet of Allah on what a grammar rule they didn't accept it ولي ذلك I have a رسالة written by الشيخ محمد الخذر and he's a great Imam رحمه الله رحمة واسعة it's a powerful رسالة he wrote to المجمع اللغوي he wrote to the faculty of the Arabic language the days of his studies he mentioned the scholars his research is on the scholars who prohibited using the hadith as evidence for grammar and those who permitted it those who prohibited it and those who permitted it he discusses each part his evidence and he said something very powerful that I have to transmit for you he said even though there are the overwhelming grammarians don't accept the hadith of the prophet of Allah for grammatical rulings he said that the following ones there is no dispute that it can be used are we all together the following ones that I'm going to mention they can be used as a grammatical ruling number one he mentioned many but I'm just going to mention some of them number one is the hadith that have come and the wording we have to worship Allah based on it such as the اتحيات اتحيات لله that we read in the salah this is the hadith of the prophet of Islam but the word is عبادة because you have to do it in your salah and the قنوط that we do and the اذكار and the ادعية that came from the prophet they are the prophet's wordings are we all together brothers those wordings cannot be changed and no one narrated no one was accepted from him الريواية بالمعنى to narrate those hadith based on meaning and evidence for that is because when the noble companion أبي was with the messenger صلى الله عليه وسلم and he changed the hadith from the statement of وبي نبي كالذي أرسلته he said وبي رسول كالذي أرسلته he just changed the prophet from the messenger صح what did the prophet say to him the prophet said وبي نبي كاء even though the prophet is the prophet أنا الرسول but the word is verbatim like this leave it don't change it even the prophet and the messenger don't change it are we all together those are hadiths that came as كار and the dua they are verbatim this is exactly what the prophet said صلى الله عليه وسلم are we all together brothers word for word this is what the prophet said صلى الله عليه وسلم from those are hadiths that we accept he mentioned is the are hadiths that came from scholars who were good in grammar who are imma in a language they knew the Arabic language very well and they were not known to be nurtured in an environment or in a land where the Arabic got tainted such as ألمان ماليك ابن آنس and ألمان مشافعي the narration that they narrate is accepted as an Arabic proof is accepted as fara as an Arabic proof also the are hadiths that are accepted to be used as Arabic ruling are are are hadiths that were transmitted from scholars who did not believe the permissibility of narrating hadith based on meaning there were some scholars who didn't allow it they didn't allow hadiths to be based to be narrated on what on meaning they wanted the word for word what the prophet said and from them was إبن مصيرين محمد مصيرين and and also and many others who searched them إن شاء الله تعالى who they are I now want to go into the منشة the root cause for the differences of the بصيرين and the كوفيد the root cause what was the root cause I want to talk about that إن شاء الله تعالى the root cause إن شاء الله تعالى that I'm going to mention are many but I'm only going to mention two I'm only going to mention two number one their political inclination their political inclination did big about خلاف and differences what do I mean by that the scholars of بصرا they were more inclined to the أمويين anyone who's read the history will know the conflict between the أمويين and the بصيرين so the أباسيين the أمويين and the what and the أباسي the بصريين were more inclined to they were more inclined to the the أموي are we all together does that make sense they were more inclined to the أمويين لأن البصريين because the بصريين the overwhelming majority of the مؤهل السنة are we all together or they were Sunnis like in the كوفيين they had inclination to the أباسيين لأن الأباسيين they had in them the شيعزم شيعة تشيئ the people of كوفا هل مؤتشيئ while all of the grammarians they had to show them are we all together so they are political they are political what they are political inclination خلاف and that pay attention a lot of the times when you see differences between the بصريين and the كوفيين it does stem from an عقيدة difference always remember that the عقيدة is more clearer and better with the بصريين we all together brothers and the people of كوفا a lot of the times their grammatical ruling is based upon what is based upon is based upon عقيدة issue or evil عقيدة in the كوفيين number two the second reason where there was differences between the two and their difference in methodology and their difference in approach was because that atmosphere and the land in which they both lived in the landscape the people of بصرا as I mentioned before they lived in a landscape they lived in a place which they had the chance to meet more of the Arabs their land allowed that for them so we all together so they met عرب الأقحة عرب هو قوح قوح means what pure it was clean no taint was in it they had that that's the opportunity that they had when he got close to بصرا is a place called مربد مربد was very close to بصرا it was three miles distance from بصرا and this place مربد was like a big market that the Arabs made that resembled the أسواق الجاهلية that resembled the pre-islamic markets that used to be like عقاذة and مجنة right عقاذة and مجنة were pre-islamic markets that the Arabs used to have and what did they used to do in عقاذة and مجنة they used to go there and read their poetry مربد was three amyals from بصرا very close to بصرا are we all together where the Arabs would come and they would read their poetry and they would have حلقاتوا الانشادي والمفاخراء they would talk about their lineages an extension which would benefit which would help and they would mention ملح الأخبار historical events that would allow the بصريين to sit down and to just listen are we all together it will allow them to do that and then would allow them to build قواعد النحو strong grammatical rulings like in the people of Kufa didn't have this the people of Kufa they lived a place far from all of that they didn't find that and so but the rage in their hearts the بصري the كوفيين didn't allow them to what it didn't allow them to what it didn't allow them to want to take from the people of بصرا so they just wanted to take from anybody else other than the بصريين now I'm going to conclude with the final point إن شاء الله which is I'm going to mention I'm going to mention أثر الخلاف the reason why the اختلاف and the differences came about I'm sorry the sorry the the effects that he had the results the outcome if this differences had and the results that he led to it led to the following number one كثرة الأقيسة والقواعد عند الكوفيين الكوفيين they had more analogy and more grammatical rulings and principles because what they did was they accepted every what and normally that came to them every سماع every مسموع they accepted it they didn't give any problem to it they accepted it all and so because of that they had more than the بصريين this is the the كوفيين this is what it resulted to number two the كوفيين they respected more the كوفيين they respected more and they also transmitted more textual statements of the Arabs they transmitted more of the Arabic to us the poetry than the كوفي بصريين did because with بصريين they rejected a lot and so a lot of the poetry we would not have got it if this كوفيين were not lenient it reached us because of them these are the two main things that happened or the outcome that came that the كوفيين they had what more analogies and more principles than the بصريين also the بصريين sorry the كوفيين they honored they respected and they transmitted more of what the Arabs said than the بصريين the بصريين didn't respect a lot of the Arabs words they disregarded it they dismissed it and this was not something positive in their regard that insha'Allah what I'm going to conclude with anything which I have said that was wrong or incorrect is from me and Shaytan and Allah and his messenger سبحانك اللهم بحمدك أشهد والله إله إلا الله أستغفرك وأتوب إلي شاء الله تعالى next lesson is going to be our last lesson on drama we just have one lesson we are going to go through the Arabic last lesson for the Arabic drama where we will talk about مشاهيروا علمائي المتأخيرين we are going to speak about a summarized biography of the most well known grammarians that you will see and you will hear about when you study their works and their books so I'm going to talk about who they are in a very summarized manner إن شاء الله تعالى بإذن الله الكريم and we will then be finished with the Arabic grammar إن شاء الله تعالى anyone have any questions for both إن شاء الله تعالى نعم mainly كوفيين ونباصريين عضر 2 مدهب زلادة like in the Baghdadi is just a ترجيح strengthening one from the other it's not a مدهب مستقل it's not a مدهب it stands by itself okay what is it it's a madhab that strengthens from the busri and the koofie نعم you see the people of مكة المدينة they gave a lot of importance to the the process meaning the sunnah and the hadith that's what they were doing and they didn't have the problems that the other land had because the Arabs were still here but the other people of different lands they found problems because they saw every day different language Arabic being watered down but in مكة المدينة خاصة المدينة every language was still good no one was there speaking other than the Arabs the overwhelming majority was them and if none Arab spoke then he got forced to speak correctly because all of the Arabs were correcting him but that land was conquered and it was open after the messenger صلى الله عليه وسلم and so it became a land where the Arabs traveled to and so when they came they were just marrying based on إن أكرمكم عند الله أتقاكم and the marriages and the the interracial marriages was causing the Arabs to see that the language was changing that's the reason why you find حجاز they focused more on protecting the hadith and the understanding of the Quran and the sunnah I can't remember right now that would have been good if I bought it that would have been good if I did bring it I forgot it I don't have no examples I can't remember I can't remember nothing right now they were Arabs from the Arabs the two times Arab and Arab and the Arab and the Arab and the Arab they were Arab and the Arab pure Arabs who came from Yemen majority of them I think all three of them are Yemen yeah it did you see the early scholars pay attention the early scholars they all masha'Allah because still the sunnah and the people of the sunnah were still alive a lot of the times you don't have problems like Al-Asma'i for example Abu Amr Ibn Ala مثلا when the man said to Abu Amr Ibn Ala when he came to the ayah Ar-Rahman Al-Arsh he said to him and then Abu Amr Ibn Ala he said the Arabs don't know this the Arabs don't know this Arabs don't know the Arabs don't know that what that's not what the Arabs know it as are we all together so even though there were coming terms that were said this is what it means in the language this was causing this was causing the scholars who studied the language saying no we don't know this where did it come from where did it come from are we all together early scholars were correcting all of these issues Al-Asma'i for example I'm the Malik Ibn Quraib and Imam Al-Shaif for example scholars they defended some of them defended the deen just because of the language and if you look at many places in the Quran those arguments were used for example Allah the term Allah is it mushtaq is it rooted from a word Allah is it rooted from something these scholars they said يأله مألو it's rooted from that word يأله مألو يأله مألو the people of Qufa said no are we all together this is a aqeeda related issue are we all together whether it's mushtaq or not some people say and they don't understand they will say to you are there's two madhabs in this issue the basireen and the qulfeeen and the basireen see it and they move on but really don't understand that the basireen here are right and the aqeeda supports them in this issue the qulfeeen are wrong because there's aqeeda problem here doesn't make sense but it doesn't make sense when you study especially grammar books are we all together when you study grammar books you're going to learn a lot of grammatical problems like that you're going to learn that you're going to see the grammar like for example the word كلام what is a كلام what does كلام actually mean we're all together because a lot of the grammarians became affected by the ash'ari belief they started to believe that كلام is whatever in whatever in you as they use the line of poetry إِنَّ الكلامة لَفِلْ فُؤَادِ وَإِنَّ مَا جُعِلَ الْلِسَانُ لِمَا فِلْ فُؤَادِ دَلِيلًا كلام it's what's within you and the tongue is only an evidence to just bring out what's already it's already a كلام even if you don't say it that's a problem do you not see that as a problem it is a problem because that's what you know what it's going to say number one the problem it's going to say is that the Qur'an then Allah didn't speak it so how did we get it are we all together so the first lesson that you're taking grammar and you take the word كلام and that's the first thing that you start with this is said to you are we all together so a lot of the grammar brothers you're going to find a lot of issues with them a lot of عقيدة related issues and that's why it's good when you study it you study it with a person of sound عقيدة I have a volume book I think it's a I don't remember the name four or five years ago was when I read it what he does is he brings it's a thick book this thick six seven hundred pages where he brings عقيد grammar differences between البسرين and كوفيين and it's عقيدة related issue has an عقيدة effect that people are just regurgitated and they say البسرين believe this and the كوفيين believe this and what not and he proves this it stems from عقيدة problem and the reason why they came to this conclusion and why they came to this conclusion and it's a problem because once you accept this principle as a grammatical ruling then when it comes to your عقيدة later somebody can trap you and we'll together what can they do remember we studied لا إله إلا الله right what did you study لا إله إلا الله some of you when I spoke about لا إله إلا الله some people was very hard for them to comprehend what I was saying لا إله إلا الله صح quickly let me just mention something the word لا is a negation right what is it it's a negation right إله is اسم لا is the اسم of لا it's the noun for لا okay pay attention here and remember the لا in the Arabic language we said it's how many types it's two types a type that resembles ليس and a type that resembles إنة right the negation in the Arabic language is two types اللي تعملوا عمالة ليس اللي تعملوا عمالة إنة okay صح this one is weak in its negation because when you say لا رجل لا رجل قائما no man a man is not standing what did I just negate a man is not standing but means 2 or 3 or 4 can't be standing right so that negation is not good that's what ليسا does إنة on the other hand it is powerful in its negation meaning it negates 1 or 2 or 3 or 4 or 5 or 6 or 7 so the لا إله إله إله it resembles what the strong negation which is إنة right but the scholars they mention 7 conditions for إنة one of the conditions is that the اسم and the خبر are both what they are indefinite that's what إبنو ماليكي ليسا عمالة إنجعا لله في إنكرة مفردة جاءاتك أو مكرراء it both have to be indefinite إله is indefinite it is because إله is anything that's worshipped are we all together brothers so it's indefinite the eye loses is an إله this is an إله all of these are إله because Allah mentions it to be إله فما أغلت عنهم آلهة ومولة يدعون من دون إله pay attention here where is the خبر the خبر some scholars they said it's إله but if you make the خبر إله إله is not نكرة so it can't meet the condition of being from what إنة right it can't because إله is أعرف المعارف it's the one إله is known it can't be indefinite إله is known it's Allah so they said okay okay okay we take that back it's still إنا and it's still إنا because we can't use any other negation other than إنا that resembles إنا or else our negation is going to be weak so they said the خبر is محذوث it's hidden both parties agree that it's hidden because there's another way out of it but what is hidden is the discussion now you know some people are going to say to you what is hidden here is موجود that's the word that's missing from here so you say what does it mean then it means there is no إله that exists except Allah that's a lie there are other gods that exist other than Allah because الله تباركت على سنة القرآن فما أغنت عنهم آلهتوهم التي يدعون من دون إله the إله that they worshipped did not benefit them Allah referred to the what they were worshipping as what إله so when you say there's no إله that exists and Allah is saying دا إله does that make sense so the word موجود the grammars will throw that in there for you what would they do they will throw that in there for you that's incorrect don't accept that accept what the Quran mentioned what did the Quran mention the word حق is what the Quran mentioned because Allah said in the Quran دا لك بأن الله دا لك بأن الله هو الحق so bring the word حق instead of موجود say حق so the خبر here is حق حق is the indefinite of course it's indefinite because it can be Allah it can be جنة it can be the day of judgement it can be the Quran it can be the messenger صلى الله عليه وسلم all of them are حق right so the word حق is indefinite right but here in the context is indefinite no it's not because we know it means Allah specifically but the condition wasn't what the context does to the word it is that if the word itself is indefinite so we did bring an indefinite word for the خبر and we put إله which was already indefinite so we fulfilled the condition and we haven't also destroyed the meaning that the Quran عقيدة الصحيحة does that make sense am I making sense here if grammar plays a big role brothers in your عقيدة والله it does and how your grammar and what you can say and what you can't say because when you bring the word موجودن إلا الله you are negating a concept that is incorrect are we all together and I'll leave it there إن شاء الله تعالى بصرة بصرة بصرة لا شك the people of بصرة when it comes to issue متقل and not the people of بصرة are better والعلم عند الله عزو جله knowledge is with Allah عزو جله