Reading from the author's words, with commentary on them and collation of the manuscripts: "For this reason, this Ummah was forbidden to liken one of Allah's verses to another

The reader: "For this reason, this Ummah was forbidden to liken one of Allah's verses to another, because the essence of likening is to believe in one of the two verses and disbelieve in the other—if one holds that there is a contradiction between them—since two opposites cannot coexist.
And similar to that is what Muslim—also—narrated from 'Abd Allah ibn Rabi' al-Ansari that 'Abd Allah ibn 'Amr said ".

The Shaykh : 'Umar with me, 'Umar.
The reader: He said: "In J and D it is Ibn 'Umar, and that is an error; the correct one is Ibn 'Amr".

The Shaykh : So correct it.
The reader: "From 'Abd Allah ibn Rabi' al-Ansari that 'Abd Allah ibn 'Amr said:

Once when I went at midday to visit God’s messenger he heard the voices of two men in disagreement about a verse coming out to us with obvious signs of anger on his face

هجّرت إلى رسول الله صلى الله عليه وسلم يوماً فسمع أصوات رجلين اختلفا في آية فخرج علينا رسول الله صلى الله عليه وسلم يُعرف في وجهه الغضب

Mishkat al-Masabih 152Sahīh (Zubair `Aliza'i)

".

The Shaykh : Is it "is known" or "is known"?
The student: "Is known."

The Shaykh : Yes.
The reader: "

with obvious signs of anger on his face, he said, “It was just because of their disagreement about God’s Book that your predecessors perished.”

عرف في وجهه الغضب فقال : إنما هلك من كان قبلكم من الأمم باختلافهم في الكتاب

Mishkat al-Masabih 152Sahīh (Zubair `Aliza'i)

.
So he attributed his anger (peace and blessings be upon him) to the fact that disagreement over the Book is the cause of the destruction of those who came before us, and that necessitates avoiding their path in this matter specifically, and in other matters generally.
And disagreement, as mentioned by Allah in the Qur'an, is of two types:
The first is one that condemns both parties, as in His saying:

but they will not cease to differ. ⁽¹¹⁹⁾ Except whom your Lord has given mercy

ولا يزالون مختلفين إلا من رحم ربُك

[Hud 11:118-119]

He made the people of mercy an exception from the disagreement. And similarly His saying, the Exalted:

That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension.

ذلك بأن الله نزل الكتاب بالحق وإن الذين اختلفوا في الكتاب لفي شقاقٍ بعيدٍ

[Al-Baqarah 2:176]

And similarly His saying:

And those who were given the Scripture did not differ except after knowledge had come to them - out of jealous animosity between themselves

وما اختلف الذين أوتوا الكتاب إلا من بعد ما جاءهم العلم بغيًا بينهم

[Ali 'Imran 3:19]

And His saying:

And do not be like the ones who became divided and differed after the clear proofs had come to them

ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات

[Ali 'Imran 3:105]

And His saying:

Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything

إن الذين فرقوا دينهم وكانوا شيعًا لست منهم في شيءٍ

[Al-An'am 6:159]

. And similarly, He described the disagreement of the Christians by saying:

So We caused among them animosity and hatred until the Day of Resurrection. And Allah is going to inform them about what they used to do.

فأغرينا بينهم العداوة والبغضاء إلى يوم القيامة وسوف ينبئهم الله بما كانوا يصنعون

[Al-Ma'idah 5:14]

And He described the disagreement of the Jews by saying:

And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it

وألقينا بينهم العداوة والبغضاء إلى يوم القيامة كلما أوقدوا نارًا للحرب أطفأها الله

[Al-Ma'idah 5:64]

And He said:

But the people divided their religion among them into sects - each faction, in what it has, rejoicing.

فتقطعوا أمرهم بينهم زبرًا كل حزبٍ بما لديهم فرحون

[Al-Mu'minun 23:53]

.
And similarly, the Prophet (peace and blessings be upon him), when he described that the Ummah would split into seventy-three sects, said:

all of which will be in Hell apart from one, which is the main body.

كلها في النار إلا واحدة وهي الجماعة

Sunan Ibn Majah 3993Sahih (Darussalam)

And in the other narration:

Whoever is upon what I am upon today and my Companions.

من كان على مثل ما أنا عليه اليومَ وأصحابي

.
So he made clear that the majority of those who differ are perishing from both sides, except for one sect, and they are the people of the Sunnah and the community.
And this condemned disagreement from both sides, its cause is sometimes: corruption of intention, due to what is in the souls of tyranny, envy, and the desire for arrogance on earth, and the like of that. So one loves, for that reason, to disparage the speech of others, or their action".

The Shaykh : Do you have "loves" like that?
The student: "Loves."

The Shaykh : Do you have "so he loves"?
The reader: He said: "In the printed edition, 'so it is obligatory for that to disparage the speech of others' is an error".

The Shaykh : We have "so he loves" with us.
The reader: So he loves, for that reason, to disparage.

The Shaykh : It refers back to his saying: "due to what is in the souls" Yes.
The reader: "So he loves, for that reason, to disparage the speech of others, or their action, or their dominance, in order to distinguish oneself over them".

The Shaykh : To distinguish.
The reader: Listen

The Shaykh : To distinguish with the taa.
The reader: "To distinguish oneself over them, or one loves the speech of one who agrees with him in lineage, or school of thought, or country, or friendship, and the like of that, due to what is in the establishment of his speech of attaining honor for him and leadership. And how much of this is among the children of Adam".

The Shaykh : Among the children of Adam.
The reader: Correction.

The Shaykh : Better than "children of Adam."
The reader: "And how much of this is among the children of Adam, and this is injustice. And its cause is sometimes: the ignorance of the disputants regarding the reality of the matter in which they are contending, or ignorance of the evidence by which one of them guides the other, or the ignorance of one of them regarding what the other has of truth: in the ruling, or in the evidence, even if he is knowledgeable about what he himself has of truth in ruling and evidence. And ignorance and injustice: they are the root of all evil, as He, the Exalted, said:

but man [undertook to] bear it. Indeed, he was unjust and ignorant.

وحملها الإنسان إنه كان ظلومًا جهولًا

[Al-Ahzab 33:72]

As for its types, they are originally of two types".

The Shaykh : As for its types, we stop there.