Explanation of the author's statement: "There is no deviation for the people of the Sunnah and the community from what the messengers brought."

The Shaykh : The author said: "There is no deviation for the people of the Sunnah and the community from what the messengers brought". Deviation means turning away and straying. Yes, the people of the Sunnah and the community cannot possibly deviate from what the messengers brought. The author mentioned this negation because of their perfect following, may Allah be pleased with them, and the perfect following of the people of the Sunnah, they cannot deviate from what the messengers brought. They hold firmly to it and are not, what is it? They are not straying at all from what the messengers brought. Rather, their method is that they say, "We hear and we obey" regarding rulings, and "We hear and we believe" regarding reports.
Yes, he said: "from what the messengers brought". Now, the messengers. This implies that what Muhammad (peace and blessings be upon him) brought is clear that we do not deviate from it, because he is the Seal of the Prophets, and it is obligatory for all servants to follow him. But what came from others? Yes, do the people of the Sunnah and the community deviate from it? Yes, they do not deviate from it, because what came from the messengers (peace and blessings be upon them) in the matter of reports—brother, do not interrupt me—what came from the messengers in the matter of reports does not differ, because they are truthful, and it cannot be abrogated because it is a report. So whatever any messenger reported about Allah (Mighty and Majestic) is accepted and true, and it is obligatory to believe in it.
Yes, for example, Moses said to Pharaoh when he said: . He denied ignorance and forgetfulness for Allah. We must believe in this because it came from . Now, if someone asked us: Where did we learn that Allah gave every thing its creation? From whose words? From the words of Moses. Do we believe in that or not? Yes, we believe and we say that He gave every thing its fitting creation. So the human is in this way, the camel is in this way, the cow is in this way, and the sheep is in this way. Then He guided every creature to its benefits and interests. Yes, every thing knows its benefits and interests. The ant in the summer days stores its food in its burrows. It takes the grain and puts it in. But do you think it puts the grain in as it is? No, it cuts off the heads so that it does not sprout, because if it sprouted, it would spoil for it. So it cuts off the heads so that it does not sprout. It is also possible that later a benefit comes from cutting off the heads: it eats it quickly, meaning this is the provision of the one in a hurry. Now, likewise, when the rain comes and this grain that was put in the burrows gets wet, it does not leave it to be eaten by mold. The smell drives it out, so it spreads it out until it dries from the sun and wind, then puts it back in. But if Adam came and took this grain that it had spread out, what would you say about this? Hm? Is it injustice or not injustice? Hm? Is it not injustice? He does not know? He knows the grain is at the burrow and sees it moving it. So is it permissible for him to take it? Now, in any case, Allah (Mighty and Majestic) . This is what Moses said. The people of the Sunnah and the community say it is true and we believe in it, because whatever the messengers brought, we must believe in it, because it is from the matter of reporting, and the matter of reports cannot, what is it? It cannot be abrogated ever, because abrogating a report with a report means that one of the reports is a lie, and this is impossible.
Now, the statement of Ibn Taymiyyah (may Allah have mercy on him), the Shaykh al-Islam, may Allah forgive him: "from what the messengers brought". Does this include rulings, or is the speech now in the matter of attributes? If we look at the generality of the phrase "from what the messengers brought," we say it includes reports about Allah and the Hereafter and rulings. But if we look at the context, we say the contextual indicator requires that the speech is in the matter of beliefs, which is from the matter of reports. Do you understand? But we say: If the speech of the Shaykh al-Islam (may Allah have mercy on him) is specific to beliefs, then it is specific and we have no speech in it. And if it is general, and it is suitable for generality, because the consideration is for generality, then it includes rulings.