Reading from the author's words with commentary on them and collating the manuscripts: "And as for the second type of the disagreement mentioned in the Book of Allah
Machine translationRead the Arabic original
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon His servant and messenger, our Prophet Muhammad, and upon his family and all his Companions.
As for what follows: The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the book *Iqtida' al-Sirat al-Mustaqim*: "And as for the second type of the disagreement mentioned in the Book of Allah: it is that in which one of the two groups, namely the believers, is praised, and the other is censured, as in the saying of the Exalted".
The student: ...
The Shaykh : How?
The student: They are the believers.
The Shaykh : It is that in which one of the two groups is praised
The student: And they are the believers
The Shaykh : We do not have "and they are the believers" with us.
The reader: I have "and they are the believers" with me, O Shaykh.
The Shaykh : What did the commentator refer to?
The reader: This is what he referred to, and he only referred to "and the other is censured", saying: that it is missing from manuscript B.
The Shaykh : We do not have it with us.
The reader: "As in the saying of the Exalted:[Al-Baqarah 2:253] to His saying: [Al-Baqarah 2:253].
So His saying:[Al-Baqarah 2:253] is praise for one of the two groups - namely the believers - and censure for the other. And likewise His saying: [Al-Hajj 22:19] to His saying: [Al-Hajj 22:14] along with what is established in the authentic collections from Abu Dharr (may Allah be pleased with him): ".
The Shaykh : It was revealed with me, it was revealed in the manuscript.
The reader: " .
And most of the disagreement that leads to desires among the Ummah is of the first type, and it likewise led to the shedding of ".
The Shaykh : And therefore
The reader: And therefore
The Shaykh : Yes, and therefore is more correct.
The reader: "And therefore it led to the shedding of blood, the taking of wealth by force, and enmity and hatred, because one of the two groups does not acknowledge the truth that the other possesses, nor does it deal justly with it, but rather adds to the truth it possesses itself additions of falsehood, and the other is likewise.
And likewise, Allah made its source transgression in His saying:[Al-Baqarah 2:213], because transgression is exceeding the limit.
And this is mentioned in more than one place in the Qur'an to be a lesson for this Ummah.
And close to this chapter is what they both reported in *the two authentic collections* from Abu al-Zinad from al-A'raj from Abu Hurayrah: that the Messenger of Allah (peace and blessings be upon him) said:Sahih al-Bukhari 7288 So he commanded them to refrain from what they were not commanded to do, explaining that the cause of the destruction of the former ones was only their excessive questioning ".
The Shaykh : That the cause
The reader: That
The Shaykh : That you said "that the cause".
The reader: "Explaining that the cause of the destruction of the former ones was only their excessive questioning"
The Shaykh : Excessive
The reader: "Was only their excessive questioning, then their disagreement with the messengers through disobedience, as Allah informed us about the Children of Israel regarding their disobedience to the command of Musa in jihad and other matters, and in their excessive questioning about the characteristics of the cow. But this disagreement with the prophets: it is - and Allah knows best - disobedience to the prophets, just as one says: the people disagreed".
The Shaykh : As it is said in the manuscript.
The reader: "As it is said: the people disagreed with the prince when they disobeyed him.
And the first disagreement: is the disagreement of some of them with others, even if the two matters are connected, or that the disagreement with him is the disagreement among themselves, for the wording allows for it, then all disagreement may".
The Shaykh : But the apparent meaning is the first one: disagreement with a thing is not the same as disagreement with it, and not the same as disagreement with it. And for this reason, it came in the hadith:Sahih al-Bukhari 722 So it seems to contain the meaning of disobedience and distance from it. And for this reason, the stronger opinion is that it is permissible for a person to pray the 'Asr prayer behind one who is praying the Zuhr prayer, or vice versa, because this is a difference in intention, not a disagreement with the imam. Disagreement with the imam is not bowing when he bows, not prostrating when he prostrates, and standing when he sits, and the like of that. So a distinction is made between disagreement with a thing, meaning disobedience to it, and disagreement among people. This may be a difference of opinion, but it is not disobedience. This is the closest view. And the connection may sometimes be such that when disagreement occurs among people, disagreement with them occurs. Yes.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon His servant and messenger, our Prophet Muhammad, and upon his family and all his Companions.
As for what follows: The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the book *Iqtida' al-Sirat al-Mustaqim*: "And as for the second type of the disagreement mentioned in the Book of Allah: it is that in which one of the two groups, namely the believers, is praised, and the other is censured, as in the saying of the Exalted".
The student: ...
The Shaykh : How?
The student: They are the believers.
The Shaykh : It is that in which one of the two groups is praised
The student: And they are the believers
The Shaykh : We do not have "and they are the believers" with us.
The reader: I have "and they are the believers" with me, O Shaykh.
The Shaykh : What did the commentator refer to?
The reader: This is what he referred to, and he only referred to "and the other is censured", saying: that it is missing from manuscript B.
The Shaykh : We do not have it with us.
The reader: "As in the saying of the Exalted:
Those messengers - some of them We caused to exceed others.
تلك الرسل فضلنا بعضهم على بعضٍIf Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other
ولو شاء الله ما اقتتل الذين من بعدهم من بعد ما جاءتهم البينات ولكن اختلفوا فمنهم من آمن ومنهم من كفر ولو شاء الله ما اقتتلواSo His saying:
But they differed, and some of them believed and some of them disbelieved
ولكن اختلفوا فمنهم من آمن ومنهم من كفرThese are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire
هذان خصمان اختصموا في ربهم فالذين كفروا قطعت لهم ثيابٌ من نارٍIndeed, Allah will admit those who believe and do righteous deeds
إن الله يُدخل الذين آمنوا وعملوا الصالحاتthat it was revealed concerning those who fought on the Day of Badr
أنها أنزلت في المقتتلين يوم بدرThe Shaykh : It was revealed with me, it was revealed in the manuscript.
The reader: "
that it was revealed: Ali, Hamzah, and Ubaydah, and those who dueled with them from Quraysh, namely Utbah, Shaybah, and al-Walid
أنها نزلت : علي وحمزة وعبيدة ، والذين بارزوهم من قريش وهم : عتبة وشيبة والوليدAnd most of the disagreement that leads to desires among the Ummah is of the first type, and it likewise led to the shedding of ".
The Shaykh : And therefore
The reader: And therefore
The Shaykh : Yes, and therefore is more correct.
The reader: "And therefore it led to the shedding of blood, the taking of wealth by force, and enmity and hatred, because one of the two groups does not acknowledge the truth that the other possesses, nor does it deal justly with it, but rather adds to the truth it possesses itself additions of falsehood, and the other is likewise.
And likewise, Allah made its source transgression in His saying:
And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves
وما اختلف فيه إلا الذين أوتوه من بعد ما جاءتهم البينات بغيًا بينهمAnd this is mentioned in more than one place in the Qur'an to be a lesson for this Ummah.
And close to this chapter is what they both reported in *the two authentic collections* from Abu al-Zinad from al-A'raj from Abu Hurayrah: that the Messenger of Allah (peace and blessings be upon him) said:
Leave me as I leave you, for the people who were before you were ruined because of their questions and their differences over their prophets. So, if I forbid you to do something, then keep away from it. And if I order you to do something, then do of it as much as you can.
ذروني ما تركتكم فإنما هلك من كان قبلكم بكثرة سؤالهم واختلافهم على أنبيائهم ، فإذا نهيتكم عن شيء فاجتنبوه ، وإذا أمرتكم بأمر فائتوا منه ما استطعتمThe Shaykh : That the cause
The reader: That
The Shaykh : That you said "that the cause".
The reader: "Explaining that the cause of the destruction of the former ones was only their excessive questioning"
The Shaykh : Excessive
The reader: "Was only their excessive questioning, then their disagreement with the messengers through disobedience, as Allah informed us about the Children of Israel regarding their disobedience to the command of Musa in jihad and other matters, and in their excessive questioning about the characteristics of the cow. But this disagreement with the prophets: it is - and Allah knows best - disobedience to the prophets, just as one says: the people disagreed".
The Shaykh : As it is said in the manuscript.
The reader: "As it is said: the people disagreed with the prince when they disobeyed him.
And the first disagreement: is the disagreement of some of them with others, even if the two matters are connected, or that the disagreement with him is the disagreement among themselves, for the wording allows for it, then all disagreement may".
The Shaykh : But the apparent meaning is the first one: disagreement with a thing is not the same as disagreement with it, and not the same as disagreement with it. And for this reason, it came in the hadith: