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The issue of linguistic protest or Linguistic protest theory One of the issues of studying the Arabic language in the past that determined the linguistic standards and grammar of the Arabic language at the present time. The issue of protest and its eras is called by this name because it is based on arguments. Where the Arab scholars agreed to collect and write down the Arabic linguistic heritage and to define what is cited and invoked in the language and what is taken and what is not taken and is not considered a martyrdom or an argument.^[1]

sources of protest[عدل]

Linguists relied on four sources to establish rules

• The Holy Quran.
• Prophetic tradition.
• the hair.
• prose.

protest in poetry[عدل]

Scholars divided the Arab poets in citing their poetry into four layers

• The class of the ignorant (Their poetry is cited unanimously) such as Zuhair, Tarfa bin Al-Abd, Imru’ Al-Qais, Antarah and Al-Nabigha.
• Veterans class (Their poetry is cited unanimously) and they are the ones who witnessed ignorance and Islam, such as Hassan bin Thabit, Labeed bin Abi Rabi’ah, Al-Khansa’a and Ka’b bin Zuhair.
• Poets of the era of early Islam (The validity of their speech is cited without their poetry) such as Jarir, Al-Farazdaq and Al-Akhtal.
• Generators Or the muhaddithun (their poetry is not cited at all), and they are the ones who followed the era of early Islam until the present time, such as Bashar bin Burad and Abu Nawas.^[2]

Tribe eloquence standards in prose[عدل]

• How close her home is to Makkah and its environs.
• The amount of incursion into the desert.

The end of the ages of protest[عدل]

In the metropolis, in the middle of the second century AH, 150 AH, and in the Badia, in the middle of the fourth century AH, 400 AH.^[3]

Scholars differ in invoking the hadeeth[عدل]

The grammatical and linguistic investigations prevailed, an idea whose basic roots reach the fame of Abi Hayyan Al-Andalusi (d. 745 AH). And its juiciness is that the earlier imams of grammar from Kufa and Basra would not cite anything from the hadith. And Ibrahim Mustafa said in this regard: “As for the hadith, they rejected it altogether and said: Its narrators do not improve Arabic, so they use melody, so there is no argument in the hadith and citing it.” Abd al-Sabour Shaheen said about this, “In the fourth century, a long time had passed since the strong denial of the status of the honorable hadith in the texts of the language.”

And Mahdi Al-Makhzoumi says in the same field: “As for the hadith, it was not permissible for the first linguists and grammarians, such as Abi Amr bin Al-Alaa, Isa bin Omar, Al-Khalil bin Ahmed Al-Farahidi, and Sibawayh from the Basrans, Al-Kisa’i, Al-Farra’, and other Kufans to cite it.” To this, Shawqi Dhaif and Abd al-Aal Salem Makram pointed out, as the Basrans excluded from their approach relying on the noble hadith of the Prophet in establishing the rules.

Abu Hayyan Al-Andalusi, in his interpretation of “Al-Bahr Al-Moheet”, provided many evidences, and he spared no effort in the field of protest and martyrdom. It relied on evidence in deriving, clarifying and defining the meanings of the Quranic words. Abu Hayyan had a position on the protest, which can be summarized as follows:

He invokes and cites the Holy Qur’an, its readings, and Arabic speech and its dialects, but it is not permissible to invoke the honorable hadith of the Prophet, and this is evident through his denial of Ibn Malik for citing the honorable hadith of the Prophet, justifying that because the scholars left that because they were not confident that that was the utterance of the Holy Prophet – may God bless him and grant him peace. peace be upon him -; If they trusted that, the course of the Holy Qur’an would have taken place in proving the universal rules. And you find that the narrators permitted transmission by meaning – especially with long hadiths – quoting Sufyan al-Thawri: If I tell you that I am telling you as I have heard, do not believe me, but it is the meaning.

And there is a second matter, which is that some melody occurred in what was narrated from the hadith. Because some of the narrators were non-Arabs, and they used to fall into the melody without knowing it. Abu Hayyan Al-Andalusi did not cite the hadith except a little, and often he cited it as an example. In his book, we find that he quotes the noble hadith of the Prophet as evidence, but delays it from the other two sources: (the Holy Qur’an and Arabic speech) cited by him. And he was content with reasoning with the honorable hadith of the Prophet, omitting the chain of transmission, and not mentioning the degree of validity or weakness of the hadith.

An idea circulated in the books of grammarians and dictionaries, which al-Baghdadi presented in the Treasury of Literature, to the effect that the delay in codifying the noble hadith of the Prophet has delayed the permissibility of citing it! That is because Arabic scholars are not scholars of the Prophet’s hadith, and the collections of hadith were not yet well known in the first era of codification, and Arabic scholars did not deal with them as they used to deal with the Holy Qur’an. If we accept that they did not cite the hadith; This is because it is not spread among them, not because they prevent it from being cited. And to that idea, Saeed Al-Afghani was reassured about the origins of grammar, where he said: “It is most likely that those of the forerunners who did not cite the hadith, if time had delayed him to the era in which the fruits of the hadith scholars circulated among the people in terms of narration and know-how, they would have limited their argument to him after the Holy Qur’an, and they would never have turned to Poems and news that will soon be surrounded by doubt if weighed by the precise scientific scales of the art of hadith.

Dr. Imad Ali Al-Khatib denies the validity of the opinion that says that the Prophet’s hadith is not invoked, and affirms that “there were scholars of the Arabic language who narrated the noble hadith of the Prophet, such as: Abi Amr bin Al-Alaa, Issa bin Omar Al-Thaqafi, Al-Nadr bin Shumail Al-Mazni, Al-Khalil bin Ahmed, and Al-Qasim bin Salam , and Abd al-Malik al-Asma’i, and al-Riyashi, and Sebawayh occupied himself with hadith before entering the field of Arabic, and he was apprenticed to a great narrator known as Hammad bin Salamah, and Ibn Shamil al-Mazni says, clarifying the truth: “I have not seen more knowledgeable in the Sunnah after Ibn Aoun than Hebron bin Ahmed,” so where is the researchers’ claim The scholars of Arabic would not have dealt with collections of hadith because they were not well-known, as they used to deal with the Holy Qur’an.

Al-Khatib adds: “It is a false claim. The first hadith recorder is Muhammad bin Muslim bin Shihab Al-Zuhri (d. 124 AH), and the imams appeared early: Imam Malik bin Anas (93-179 AH), Imam Al-Shafi’i (150-204 AH), and Imam Ahmed bin Hanbal (164-241 AH), and they were classified in the talk. Down to the two Sahihs of Al-Bukhari (d. 256 AH) and Muslim (d. 261 AH), and this is on the authority of evidence, as it indicates that the first imams of the language relied on the hadith remarkably to rule the circulation of these hadith compilations among them. Among the language imams who cited the hadith of the Prophet are Ibn Jinni (d. 392 AH), Ibn Faris (d. 395 AH), Al-Jawhari (d. 398 AH), Ibn Saydah (d. 458 AH), Al-Suhaili (d. 581 AH), Ibn Berri (d. 581 AH) and Ibn Kharouf (d. 609 AH)».^[4]

Invocation of poetic necessity[عدل]

Linguists have stipulated in order to cite poetry, that the poetry be from the era of protest, which extends until the year 150 AH, or add another century if the Arab poet lived in the heart of the desert, and that includes the Holy Qur’an, the noble hadith of the Prophet, the pre-Islamic poetry, the poetry of early Islam, and the poetry of the era. The Umayyad, and a beginning of the poetry of the Abbasid era without exception, unless it is proven that the poet is not Arab. And if the poet is not from the era of protest, then the witness is called an “example” for reference, not for proof: like the poetry of Al-Mutanabbi and Al-Ma’arri, who are among the leaders of the Arabic statement.

And the meaning of poetic necessity is: violating the usual rules in poetry, whether it is in the weight of my performances or rhyme. The scholars did not call it a linguistic error, but attributed the error to the poet’s preoccupation with the music of his poetry and the melodies of his rhymes, so he falls into the error without realizing it.

Many linguists and grammarians did not recognize the so-called “poetic necessity.” They did not imagine that a poet would make a mistake in this language. Because he speaks it in a straight way, and if they find a poet’s poetry deviating from the ordinary, they seek excuses and tricks for him, and they undertake to interpret and extract what is unbearable.

So the Kufans were lenient and sat on every abnormal rule, and the Basrans became strict and made to justify and justify what was stated in violation, and both of them were right, and they would not have harmed them if they judged him by mistake and that what he did was a poetic necessity to correct the meter or rhyme, and that the poet had made a mistake in it.^[4]

Reference[عدل]

• Arabic language portal
• Language portal
• Linguistics portal

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