Reading from the author's text with commentary and collation of manuscripts: "The second point: that all verbs are derived
Machine translationRead the Arabic original
The Reciter: Praise be to Allah, Lord of the worlds, and may Allah send blessings and peace upon His servant and Messenger, our Prophet Muhammad, and upon 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*: "The second point: that all verbs are derived, whether they are derived from the verbal noun, or the verbal noun is derived from them, or each is derived from the other, meaning that there is a correspondence between them in wording and meaning, not meaning that one is the origin and the other the branch, like the reciprocal meanings of fatherhood and sonship, or brotherhood from both sides, and the like.
In any case: when commanded to do an act, the verbal noun of the act itself is a command sought by the commander and intended by him, as in His saying: and [Al-Baqarah 2:195] and [An-Nisa 4:136] [Al-Ma'idah 5:72] Indeed, the very taqwa " .
The Shaykh : Worship Allah, your Lord
The reader: Listen
The Shaykh :[Al-Ma'idah 5:72] and not .
The reader:[Al-Ma'idah 5:72] .
The Shaykh : Yes, I have it.
The reader: I have the one written in the Uthmanic script of the Mushaf.
The Shaykh : Which one is it?
The reader: The same verse.
The Shaykh : ... the word Rabi (my Lord) is not present in the copy.
The student: Here it says it appeared in verses 72 and 117 of al-Ma'idah, and in D and W and T so perhaps the scribes dropped the word Rabi.
The Shaykh : What is in the Qur'an is[At-Talaq 65:1] or not? .
The reader: May Allah reward you, but does not the Uthmanic script writing require that there is no omission?
The Shaykh : Is there not?
The reader: That there is an omission in the copy you have.
The Shaykh : How would I know?
The reader: Because if it is the Uthmanic script, it means nothing was dropped from the printing, this is the script of the Mushaf.
The Shaykh : No, no, Rabi, actually, Rabi is not present at all.
The reader: It is not present with you.
The Shaykh : It is not present at all, here. I understand, but the copy we have now, it is not present. Either the Shaykh (may Allah have mercy on him), if it is correct that, for example, his mind went to His saying:[At-Talaq 65:1] in the Qur'an [At-Talaq 65:1] or it is a mistake by the scribes, but its meaning is that we append it.
The student: ... .
The Shaykh : Read.
The reader: "Indeed, the very taqwa, ihsan, faith, and worship are matters sought and intended, rather, they are the very thing commanded.
Then, the thing commanded is a genus that cannot occur except as a specific instance, and with specification, matters not intended by the commander are associated with it, but it is not possible for the servant"
The Shaykh : It is not possible.
The reader: But it is not possible for the servant
The Shaykh : the servant to perform
The reader: "But it is not possible for the servant to perform the commanded act, except with specific matters defining it. So if He says: it is necessary that when the servant frees a slave, this general command is associated with a specification: of blackness, or whiteness, or tallness, or shortness, or Arabness, or non-Arabness, or other such attributes, but the intended thing is the general commonality among these specific instances. And likewise, if it is said: Fear Allah and differ from the Jews" .
The Shaykh : And likewise, or not?
The reader: And likewise, I have it, and it says: in D, likewise, without the conjunction waw.
The Shaykh : Leave it, a copy, yes.
The reader: "And likewise, if it is said: Fear Allah and differ from the Jews; for taqwa is sometimes by performing an obligatory act: of prayer, or fasting, and sometimes by leaving a forbidden act of disbelief or zina, or the like. So the specificity of that act, when it enters into taqwa, does not prevent the entry of others. So if a man is seen committing zina and it is said to him: Fear Allah; it is a command to him regarding the generality of taqwa, including the specificity of leaving that zina, because the cause of the general wording must necessarily be included in it. Likewise, if it is said: The Jews and the Christians do not"..
The Shaykh : The cause of the general wording must necessarily be included in it, as the Shaykh said, rather, the usuliyyun said that the form of the cause is certain in its inclusion, it cannot be excluded from the generality. For example, if someone says: The saying of the Exalted:[Al-Mujadila 58:1] that it does not include the wife of Aws ibn al-Samit, what do we say? We say it must be included, because it is the cause of revelation, so the form of the cause is certain in its inclusion, it cannot be excluded from the generality, yes.
As for what follows: Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in the book *Iqtida' al-Sirat al-Mustaqim*: "The second point: that all verbs are derived, whether they are derived from the verbal noun, or the verbal noun is derived from them, or each is derived from the other, meaning that there is a correspondence between them in wording and meaning, not meaning that one is the origin and the other the branch, like the reciprocal meanings of fatherhood and sonship, or brotherhood from both sides, and the like.
In any case: when commanded to do an act, the verbal noun of the act itself is a command sought by the commander and intended by him, as in His saying:
Fear Allah.
اتقوا اللهAnd do good; indeed, Allah loves the doers of good.
وأحسنوا إن الله يحب المحسنينbelieve in Allah and His Messenger
آمنوا بالله ورسولهworship Allah, my Lord and your Lord
اعبدوا الله ربي وربكمSo upon Him should you rely
فعليه توكلواThe Shaykh : Worship Allah, your Lord
The reader: Listen
The Shaykh :
worship Allah, my Lord and your Lord
اعبدوا الله ربي وربكمyour Lord
ربكمThe reader:
worship Allah, my Lord and your Lord
اعبدوا الله ربي وربكمThe Shaykh : Yes, I have it.
The reader: I have the one written in the Uthmanic script of the Mushaf.
The Shaykh : Which one is it?
The reader: The same verse.
The Shaykh : ... the word Rabi (my Lord) is not present in the copy.
The student: Here it says it appeared in verses 72 and 117 of al-Ma'idah, and in D and W and T
Worship Allah, your Lord
اعبدوا الله ربكمThe Shaykh : What is in the Qur'an is
fear Allah, your Lord
اتقوا الله ربكمWorship your Lord
اعبدوا ربكمThe reader: May Allah reward you, but does not the Uthmanic script writing require that there is no omission?
The Shaykh : Is there not?
The reader: That there is an omission in the copy you have.
The Shaykh : How would I know?
The reader: Because if it is the Uthmanic script, it means nothing was dropped from the printing, this is the script of the Mushaf.
The Shaykh : No, no, Rabi, actually, Rabi is not present at all.
The reader: It is not present with you.
The Shaykh : It is not present at all, here. I understand, but the copy we have now, it is not present. Either the Shaykh (may Allah have mercy on him), if it is correct that, for example, his mind went to His saying:
and fear Allah, your Lord
واتقوا الله ربكمand fear Allah, your Lord
واتقوا الله ربكمThe student: ... .
The Shaykh : Read.
The reader: "Indeed, the very taqwa, ihsan, faith, and worship are matters sought and intended, rather, they are the very thing commanded.
Then, the thing commanded is a genus that cannot occur except as a specific instance, and with specification, matters not intended by the commander are associated with it, but it is not possible for the servant"
The Shaykh : It is not possible.
The reader: But it is not possible for the servant
The Shaykh : the servant to perform
The reader: "But it is not possible for the servant to perform the commanded act, except with specific matters defining it. So if He says:
the freeing of a slave
فتحرير رقبةٍThe Shaykh : And likewise, or not?
The reader: And likewise, I have it, and it says: in D, likewise, without the conjunction waw.
The Shaykh : Leave it, a copy, yes.
The reader: "And likewise, if it is said: Fear Allah and differ from the Jews; for taqwa is sometimes by performing an obligatory act: of prayer, or fasting, and sometimes by leaving a forbidden act of disbelief or zina, or the like. So the specificity of that act, when it enters into taqwa, does not prevent the entry of others. So if a man is seen committing zina and it is said to him: Fear Allah; it is a command to him regarding the generality of taqwa, including the specificity of leaving that zina, because the cause of the general wording must necessarily be included in it. Likewise, if it is said: The Jews and the Christians do not"..
The Shaykh : The cause of the general wording must necessarily be included in it, as the Shaykh said, rather, the usuliyyun said that the form of the cause is certain in its inclusion, it cannot be excluded from the generality. For example, if someone says: The saying of the Exalted: