Reading from the author's text with commentary and collation of manuscripts: "As for the ranks of what is right and what is wrong, and the ranks of evidence
Machine translationRead the Arabic original
The reader: "As for the ranks of what is right and what is wrong and the ranks of evidence, such that when they conflict, the most well-known of the two rights is prioritized, the most severe of the two wrongs is denounced, and the stronger of the two pieces of evidence is preferred, for this is the specialty of the scholars of this religion. The ranks are three: the first is the righteous deed that is prescribed and contains no dislike, and the second is the righteous deed"
The Shaykh : The second
The reader: Listen
The Shaykh : I have the second one
The reader: He indicated to me, he said "In a thousand, ba, and ta, the second one"
The Shaykh : If we say the ranks, its singular is
The reader: Rank
The Shaykh : And it is said in the second rank, and the second one
The student: The second one.
The Shaykh : The second one, I have the second one, you have
The student: The second one.
The Shaykh : Yes
The reader: Correction, O Shaykh
The Shaykh : Yes, yes, no, he indicated to it
The reader: Yes, exactly
The Shaykh : Say, and it is the correct one
The reader: Okay "And the second is the righteous deed in some of its aspects, or most of them, either due to the goodness of the intention, or because it includes, along with that, types of what is prescribed, and the third"
The Shaykh : The third time
The reader: He said "In the ta, the third one"
The Shaykh : Like him.
The reader: "And the third is that in which there is no righteousness at all, either because it is the abandonment of the righteous deed in general, or because it is a purely defective deed. As for the first, it is the Sunnah of the Messenger of Allah (peace and blessings be upon him), its inner and outer aspects, its speech and its action, in matters of knowledge"
The Shaykh : What is the first? The righteous deed that is prescribed, yes
The reader: "In matters of knowledge and practice in general. This is what must be learned and taught, and what must be commanded and done according to the requirements of the Shari'ah, whether obligatory or recommended. The predominant aspect of this type is the deeds of the foremost predecessors, from the Muhajireen and the Ansar, and those who followed them with excellence"
The Shaykh : May Allah make us and you among them
The reader: Amen "As for the second rank" May Allah reward you, he says "As for the first," then he said "As for the second rank"
The Shaykh : Yes
The reader: What is said? "As for the first one"
The Shaykh : Yes
The reader: "As for the first one"
The Shaykh : No, "As for the second rank"
The reader: Yes.
The Shaykh : He finished with the first one
The reader: But I have, he said "As for the first one"
The Shaykh : "As for the first one" means ... the wording means
The reader: Yes, exactly
The Shaykh : Yes, yes, he used to say "As for the first one," but it is possible to interpret the author's words to mean "As for the first meaning"
The reader: "As for the second rank, it is very common in the paths of the later scholars who claim affiliation with knowledge or worship, and among the common people as well. These people are better than those who do not perform any righteous deed, whether prescribed or not, or those who"
The Shaykh : Yes
The student: ...
The Shaykh : Instead of "not"
The student: ...
The Shaykh : Here, how "And he is better than one who does not perform any righteous deed, neither prescribed nor not prescribed"
The reader: I have "And these people are better than those who do not perform any righteous deed that is prescribed" without "neither" nor "not prescribed"
The Shaykh : What is it? I mean the meaning is the same, it does not differ, but if you make it a copy, okay
The reader: "And these people are better than those who do not perform any righteous deed, neither prescribed nor not prescribed, or those whose deeds are of the type of what is forbidden, such as disbelief, lying, betrayal, and ignorance. Many types fall under this. So one who worships with some of these acts of worship that contain a type of dislike, such as continuous fasting (wasal), abandoning the type of desires, and the like, or one who intends to revive nights that have no specific status, such as the first night of Rajab, and the like, his state may be better than the state of the idle person who has no eagerness for the worship of Allah and obedience to Him. In fact, many of those who denounce these things are indifferent to the type of worship of Allah: from beneficial knowledge and righteous deed, or one of them—they do not love them nor desire them, but they cannot do so in what is prescribed, so they direct their strength to these things. Thus, by their states, they are denouncers of what is prescribed and what is not prescribed, and by their words, they can only denounce what is not prescribed. And with this: the believer knows what is right and denounces what is wrong, and this is not prevented by the agreement of some of the hypocrites with him, outwardly in commanding that right and forbidding that wrong, nor by the disagreement of some of the scholars of the believers. These matters and their like are what should be known and acted upon"
The Shaykh : The second
The reader: Listen
The Shaykh : I have the second one
The reader: He indicated to me, he said "In a thousand, ba, and ta, the second one"
The Shaykh : If we say the ranks, its singular is
The reader: Rank
The Shaykh : And it is said in the second rank, and the second one
The student: The second one.
The Shaykh : The second one, I have the second one, you have
The student: The second one.
The Shaykh : Yes
The reader: Correction, O Shaykh
The Shaykh : Yes, yes, no, he indicated to it
The reader: Yes, exactly
The Shaykh : Say, and it is the correct one
The reader: Okay "And the second is the righteous deed in some of its aspects, or most of them, either due to the goodness of the intention, or because it includes, along with that, types of what is prescribed, and the third"
The Shaykh : The third time
The reader: He said "In the ta, the third one"
The Shaykh : Like him.
The reader: "And the third is that in which there is no righteousness at all, either because it is the abandonment of the righteous deed in general, or because it is a purely defective deed. As for the first, it is the Sunnah of the Messenger of Allah (peace and blessings be upon him), its inner and outer aspects, its speech and its action, in matters of knowledge"
The Shaykh : What is the first? The righteous deed that is prescribed, yes
The reader: "In matters of knowledge and practice in general. This is what must be learned and taught, and what must be commanded and done according to the requirements of the Shari'ah, whether obligatory or recommended. The predominant aspect of this type is the deeds of the foremost predecessors, from the Muhajireen and the Ansar, and those who followed them with excellence"
The Shaykh : May Allah make us and you among them
The reader: Amen "As for the second rank" May Allah reward you, he says "As for the first," then he said "As for the second rank"
The Shaykh : Yes
The reader: What is said? "As for the first one"
The Shaykh : Yes
The reader: "As for the first one"
The Shaykh : No, "As for the second rank"
The reader: Yes.
The Shaykh : He finished with the first one
The reader: But I have, he said "As for the first one"
The Shaykh : "As for the first one" means ... the wording means
The reader: Yes, exactly
The Shaykh : Yes, yes, he used to say "As for the first one," but it is possible to interpret the author's words to mean "As for the first meaning"
The reader: "As for the second rank, it is very common in the paths of the later scholars who claim affiliation with knowledge or worship, and among the common people as well. These people are better than those who do not perform any righteous deed, whether prescribed or not, or those who"
The Shaykh : Yes
The student: ...
The Shaykh : Instead of "not"
The student: ...
The Shaykh : Here, how "And he is better than one who does not perform any righteous deed, neither prescribed nor not prescribed"
The reader: I have "And these people are better than those who do not perform any righteous deed that is prescribed" without "neither" nor "not prescribed"
The Shaykh : What is it? I mean the meaning is the same, it does not differ, but if you make it a copy, okay
The reader: "And these people are better than those who do not perform any righteous deed, neither prescribed nor not prescribed, or those whose deeds are of the type of what is forbidden, such as disbelief, lying, betrayal, and ignorance. Many types fall under this. So one who worships with some of these acts of worship that contain a type of dislike, such as continuous fasting (wasal), abandoning the type of desires, and the like, or one who intends to revive nights that have no specific status, such as the first night of Rajab, and the like, his state may be better than the state of the idle person who has no eagerness for the worship of Allah and obedience to Him. In fact, many of those who denounce these things are indifferent to the type of worship of Allah: from beneficial knowledge and righteous deed, or one of them—they do not love them nor desire them, but they cannot do so in what is prescribed, so they direct their strength to these things. Thus, by their states, they are denouncers of what is prescribed and what is not prescribed, and by their words, they can only denounce what is not prescribed. And with this: the believer knows what is right and denounces what is wrong, and this is not prevented by the agreement of some of the hypocrites with him, outwardly in commanding that right and forbidding that wrong, nor by the disagreement of some of the scholars of the believers. These matters and their like are what should be known and acted upon"