Reading from the author's text with commentary and collation of manuscripts: "And on this basis, they differ regarding the like of His saying: {From the right and from the left, a guardian}.
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The reader: Our Prophet Muhammad and his family and all his Companions.
As for what follows: Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the book *Iqtida' al-Sirat al-Mustaqim*: "And on this basis, they differ regarding the like of His saying:[Qaf 50:17] and its like. So according to the first opinion, the intended meaning is: Allah promised the hypocrites the Fire, just as He promised those before them, and for them is a permanent punishment, just as those before them, or just as the punishment of those before them. Then it was omitted".
The student: ...
The Shaykh : Yes.
The student: And He cursed them, just as He cursed those before them.
The Shaykh : Just as He cursed those
The student: Yes.
The Shaykh : Allah promised the hypocrites the Fire, just as He promised those before them, and for them is a permanent punishment, just as those before them.
The student: In my copy: After "Allah promised the hypocrites the Fire, just as He promised those before them," it says "and He cursed them, just as He cursed those before them."
The Shaykh : It is missing in our copy, so we add it: "and He cursed them."
The student: Just as He cursed those before them.
The reader: After which sentence is this, O Shaykh?
The Shaykh : Yes
The reader: After which sentence do we place it?
The student: "Allah promised the hypocrites the Fire, just as He promised those before them, and He cursed them, just as He cursed those before them"
The Shaykh : Just as He cursed those before them. Yes.
The reader: "So according to the first opinion, the intended meaning is: Allah promised the hypocrites the Fire, just as He promised those before them, and He cursed them, just as He cursed those before them, and for them is a permanent punishment, just as those before them, or just as the punishment of those before them. Then two of these objects were omitted due to the indication of the last one, and they consider it preferable to omit the first two.
And according to the second opinion, it can be said: The specific letter 'kaf' mentioned is the one connected to his saying: 'promised' and to his saying: 'cursed' and to his saying:[Al-Ma'idah 5:37] because the 'kaf' does not show its grammatical case, and this is according to the opinion that the operation of the three is clearly accusative."
The Shaykh : Accusative, accusative.
The reader: "And this is according to the opinion that the operation of the three is clearly accusative. And if it is said: The third one operates the nominative case; its explanation is: that the operation is one in wording, since the connection is conceptual, not verbal.
And if you know that some people place the comparison in the operation, and some place the comparison in the punishment, then the two opinions are concomitant, since similarity in the cause necessitates similarity in the effect, and vice versa, so there is no conceptual difference between the two opinions.
And likewise, what we mentioned of the disagreement among grammarians regarding the obligation of omission and its absence is only a difference in explanations and principles, which does not necessitate a difference in either grammar or meaning".
The Shaykh : It does not necessitate.
The reader: Listen
The Shaykh : It does not necessitate a difference; "It is only a difference in explanations and principles, which does not necessitate a difference in either grammar or meaning".
The reader: A copy?
The Shaykh : Manuscript.
The reader: "It is only a difference in explanations and principles, which does not necessitate a difference in either grammar or meaning. Therefore, the best is that the 'kaf' is connected to the totality of what preceded: the operation and the consequence, so that the comparison is verbal in both.
And according to the first two opinions: it indicates one of them verbally, and the other necessarily.
And if you follow the method of the Kufans in this, it is more eloquent and better"
The Shaykh : And if here
The reader: And if
The Shaykh : And if you follow
The reader: Yes. "And if you follow the method of the Kufans in this, it is more eloquent and better; for the wording of the verse would have indicated the similarity in both matters without omission, otherwise it would be implied: Your state is like the state of those before you, and the like of that, which is the saying of the one who estimated it: You are like those before you. And this place does not allow for more elaboration than this, for the purpose is related to something else. And this similarity is in these people".
The Shaykh : We say to Ahmad ibn 'Abd al-Halim, that is sufficient. May Allah reward you with good.
As for what follows: Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the book *Iqtida' al-Sirat al-Mustaqim*: "And on this basis, they differ regarding the like of His saying:
on the right and on the left.
عن اليمين وعن الشمال قعيدٌThe student: ...
The Shaykh : Yes.
The student: And He cursed them, just as He cursed those before them.
The Shaykh : Just as He cursed those
The student: Yes.
The Shaykh : Allah promised the hypocrites the Fire, just as He promised those before them, and for them is a permanent punishment, just as those before them.
The student: In my copy: After "Allah promised the hypocrites the Fire, just as He promised those before them," it says "and He cursed them, just as He cursed those before them."
The Shaykh : It is missing in our copy, so we add it: "and He cursed them."
The student: Just as He cursed those before them.
The reader: After which sentence is this, O Shaykh?
The Shaykh : Yes
The reader: After which sentence do we place it?
The student: "Allah promised the hypocrites the Fire, just as He promised those before them, and He cursed them, just as He cursed those before them"
The Shaykh : Just as He cursed those before them. Yes.
The reader: "So according to the first opinion, the intended meaning is: Allah promised the hypocrites the Fire, just as He promised those before them, and He cursed them, just as He cursed those before them, and for them is a permanent punishment, just as those before them, or just as the punishment of those before them. Then two of these objects were omitted due to the indication of the last one, and they consider it preferable to omit the first two.
And according to the second opinion, it can be said: The specific letter 'kaf' mentioned is the one connected to his saying: 'promised' and to his saying: 'cursed' and to his saying:
and for them is an enduring punishment.
ولهم عذابٌ مقيمٌThe Shaykh : Accusative, accusative.
The reader: "And this is according to the opinion that the operation of the three is clearly accusative. And if it is said: The third one operates the nominative case; its explanation is: that the operation is one in wording, since the connection is conceptual, not verbal.
And if you know that some people place the comparison in the operation, and some place the comparison in the punishment, then the two opinions are concomitant, since similarity in the cause necessitates similarity in the effect, and vice versa, so there is no conceptual difference between the two opinions.
And likewise, what we mentioned of the disagreement among grammarians regarding the obligation of omission and its absence is only a difference in explanations and principles, which does not necessitate a difference in either grammar or meaning".
The Shaykh : It does not necessitate.
The reader: Listen
The Shaykh : It does not necessitate a difference; "It is only a difference in explanations and principles, which does not necessitate a difference in either grammar or meaning".
The reader: A copy?
The Shaykh : Manuscript.
The reader: "It is only a difference in explanations and principles, which does not necessitate a difference in either grammar or meaning. Therefore, the best is that the 'kaf' is connected to the totality of what preceded: the operation and the consequence, so that the comparison is verbal in both.
And according to the first two opinions: it indicates one of them verbally, and the other necessarily.
And if you follow the method of the Kufans in this, it is more eloquent and better"
The Shaykh : And if here
The reader: And if
The Shaykh : And if you follow
The reader: Yes. "And if you follow the method of the Kufans in this, it is more eloquent and better; for the wording of the verse would have indicated the similarity in both matters without omission, otherwise it would be implied: Your state is like the state of those before you, and the like of that, which is the saying of the one who estimated it: You are like those before you. And this place does not allow for more elaboration than this, for the purpose is related to something else. And this similarity is in these people".
The Shaykh : We say to Ahmad ibn 'Abd al-Halim, that is sufficient. May Allah reward you with good.