Reading from the author's text with commentary and collation of manuscripts: "And He, Glorified and Exalted, combined the enjoyment of your provisions with the delving into [forbidden matters],

The reader: "And He, Glorified and Exalted, combined the enjoyment of your provisions with the delving into [forbidden matters], because the corruption of religion either occurs through false belief and speaking of it, or it occurs in action contrary to true belief.
The first is religious innovations and the like.
The second is open sinfulness in actions and the like.
The first is from the side of doubtful matters.
The second is from the side of desires.
For this reason, the Salaf used to say: Beware of two types of people: one who has a desire that has tried him, and one who has a worldly life that has blinded him.
And they used to say: Beware of the trial of the sinful scholar and the ignorant worshipper, for their trial is a trial for every one who is tried. This one resembles those against whom wrath is directed, who know the truth but do not follow it, and this one resembles those who are astray, who act without knowledge.
And some described Ahmad ibn Hanbal, may Allah have mercy on him, saying: "As for the world, how patient he was with it, and as for the past ones, how much he resembled them. Innovations came to him and he rejected them, and the world came to him and he refused it."
And Allah described the leaders of the righteous, saying:

And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.

وجعلنا منهم أئمةً يهدون بأمرنا لما صبروا وكانوا بآياتنا يوقنون

[As-Sajdah 32:24]

So through patience, desires are left behind, and through certainty, doubtful matters are repelled. And from this is His saying:

and advised each other to truth and advised each other to patience.

وتواصوا بالحق وتواصوا بالصبر

[Al-'Asr 103:3]

and His saying:

those of strength and [religious] vision.

أولي الأيدي والأبصار

[Sad 38:45]

.
And from this is the mursal hadith from the Prophet (peace and blessings be upon him):

Indeed, Allah loves the discerning eye when doubtful matters arise, and He loves the complete intellect when desires descend

إن الله يحب البصر الناقد عند ورود الشبهات ويحب العقل الكامل عند حلول الشهوات

.
So His saying, Glorified and Exalted:

so you enjoyed yourselves with your provision

فاستمتعتم بخلاقكم

is an indication of following desires, which is the disease of the sinners, and His saying:

and you have engaged [in vanities] like that in which they engaged

وخضتم كالذي خاضوا

[At-Tawbah 9:69]

is an indication of following doubtful matters, which is the disease of the innovators, the people of desires, and the people of disputes. Often the two coincide, so few are you to find in whose belief there is corruption but it appears in his action.
And the verse indicates that those who came before enjoyed and delved, and these people did like those before them.
Then His saying:

so you enjoyed yourselves

فاستمتعتم

and

and you waded into [the matter]

وخضتم

is a report of that occurring in the past, and it is a blame for whoever does it, until the Day of Resurrection, like the rest of what Allah reported about the disbelievers and the hypocrites at the time of the sending of Muhammad (peace and blessings be upon him), for it is a blame for whoever is in their condition until the Day of Resurrection. And it may be a report of a permanent, continuing matter, because - although it is with the pronoun of address - it is like the pronouns in the like of His saying: Worship, wash, and

bow down and prostrate

اركعوا واسجدوا

and believe, just as all those who exist in the time of the Prophet (peace and blessings be upon him) and after him until the Day of Resurrection are addressed by this speech, because it is the speech of Allah, and the Messenger is only its conveyer. And this is the view of the majority of Muslims - although some of those who spoke in the principles of jurisprudence believed that the pronoun only includes those who existed at the time of the Messenger's conveyance, and that the rest of those who exist entered: either by what we know necessarily of the equality of the ruling, as if the Prophet (peace and blessings be upon him) addressed one person from the Ummah, or by the Sunnah, or by scholarly consensus, or by analogical reasoning, so that: everyone in whom this enjoyment and delving occurs is addressed by His saying:

so you enjoyed yourselves

فاستمتعتم

and

and you waded into [the matter]

وخضتم

And this is the better of the two views".

The Shaykh : And this is the apparent meaning, meaning that the address with the present direct object pronoun encompasses the entire Ummah, just as the address directed to the Prophet (peace and blessings be upon him) encompasses the entire Ummah.
The student: I have .

The Shaykh : Yes.
The student:

The Shaykh : Yes
The student: Instead of the discerning eye

The Shaykh : The seeing one, not the apparent discerning eye. Which of these is more correct in your view? Mark it down, it is a copy.
The student: He referred to it in the footnote.

The Shaykh : I have half a page that is faded.
The student: It is not clear, O Shaykh.

The Shaykh : No, no, I am saying it is written. This is a poor image from the original film. No, that is enough, now at the end of the page.