Exegesis of Surat al-Hujurat, verses (9-8), and other selected verses, and what is derived from the verses.

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows:
This is Thursday, the thirteenth of the month of Sha'ban in the year 1416, and it is the meeting that takes place every Thursday.
In this meeting, we will speak about the saying of Allah (Blessed and Exalted is He): .
"Two groups"; the singular is "group," and it means a group of people.
And His saying: is plural. It was made plural because a group consists of many individuals, so it is correct for the pronoun to refer back to the dual in the plural form, considering the meaning. Otherwise, the requirement of the dual would be to say: "And if two groups of the believers fight," so that the pronoun matches its referent, but it referred back to it by meaning.
Fighting among the believers has multiple causes: either bloodshed occurs between them, or tribal arrogance and a call to the pre-Islamic age of ignorance, or a disagreement between them over boundaries, or something else. The important thing is that its causes are multiple. He incites between them until some of them kill others. So if fighting occurs, it is obligatory for the other believers to make peace between them. For this reason, He said: Strive for peace by every means, even if it involves giving money, or one party relinquishing his right to the other, because peace necessarily requires one of the parties to give up what he wants of his full right, otherwise peace would not be achieved. For this reason, when the Exalted said: Every person wants his statement to be complete, so relinquishment is necessary.
So if we make peace between them, He said: Meaning: Suppose that after the peace, one of the two groups returns to fighting the other. Here there is no peace. What do we do with them? We fight the one that rebels until it returns to the command of Allah. Meaning: it returns to it. And the command of Allah means: His religion and His Shari'ah.
So look at the first matter: reconciliation. If the peace is achieved and one of them rebels against the other, it is obligatory that we help the one who is rebelled against, so we fight with them against the one that rebelled. If it returns, then it is obligatory to refrain from fighting it. It is not permissible to finish off a wounded person, nor to pursue a fleeing person, nor to kill offspring, nor to take wealth as booty, because these are believers.
If it returns to the command of Allah after we fought it and it returned and put down war, it is obligatory that we make peace between them with justice.
This is different from the first reconciliation. The first reconciliation is by stopping the fighting, and this reconciliation is by compensation, meaning: we look at what was destroyed for each group, then we equalize between them with justice. For example: if one of the two groups destroyed for the other what is worth one million riyals, and the second group destroyed for the other what is worth one million riyals, then at that time, what happens? The two groups are equal and they offset each other. If one of them destroyed for the other what is worth eight hundred thousand riyals, and the other destroyed what is worth one million, then the difference is two hundred thousand riyals. We impose this on the other one that destroyed what is worth one million. For this reason, He said: .
"Be just." This is a command for justice, which is equity. And this is an affirmation of His saying: .
Meaning: He loves the just. And it is established from the Prophet (peace and blessings be upon him and his family): .
Then He, the Exalted, said: This is like an explanation for His saying: The two fighting groups are brothers, and we are also brothers to them, even with the fighting. So if someone says: Did not the Prophet (peace and blessings be upon him) say: And the disbeliever is not a brother to the believer? The answer is said: The disbelief that the Prophet (may Allah pray upon him and his family) mentioned is disbelief less than disbelief. So not everything that the Shari'ah calls "disbelief" is disbelief. Here, Allah the Exalted explicitly stated that these two fighting groups are our brothers, even though fighting a believer is disbelief. It is said: This is disbelief less than disbelief. And the Prophet (peace and blessings be upon him) said: And it is known that one who insults lineage and one who wails over the dead does not commit major disbelief. So that indicates that disbelief in the Shari'ah of Allah, in the Book and the Sunnah, is two types: disbelief that takes one out of the religion, and disbelief that does not take one out of the religion.
And in this is an implication of being attached to these two fighting groups, which is apparent from His saying:
Meaning: Fear Allah the Exalted by doing what He commanded you and leaving what He forbade you, because if you do this, you have taken protection from the punishment of Allah, and this is taqwa. And on this basis, whenever you hear the word "taqwa" in the Qur'an, the meaning is: taking protection from the punishment of Allah by doing His commands and avoiding His prohibitions. Meaning: so that Allah the Exalted may have mercy on you if you fear Him.

The questioner : Here we ask about what we just said: How can it say: while the Messenger (peace and blessings be upon him) said: ?

The questioner : ... that it is disbelief less than disbelief...

The Shaykh : You have done well, may Allah reward you. We say it is disbelief less than disbelief, and not the disbelief that takes one out of the religion. And with this, the evidences agree and do not contradict. And we end here until we are free from the questions, so we start from the right. Do you have a question?