Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
We have previously spoken about this great hadith, the hadith of al-'Arba' ibn Sariyah (may Allah be pleased with him) We have previously spoken about all of this, then the Prophet (peace and blessings be upon him) said: Much disagreement in authority, much disagreement in opinion, much disagreement in practice, and much disagreement in the general state of people and specifically in the state of some individuals. And this is what happened, for the Companions (may Allah be pleased with them) did not pass away until the great trials occurred in the killing of Uthman (may Allah be pleased with him) and Ali ibn Abi Talib (may Allah be pleased with him), and before them the killing of 'Umar ibn al-Khattab and other known trials in the books of history. And it is obligatory for us, in light of these trials, to hold back from what divided the Companions, not to delve into it, and not to speak about it. For as 'Umar ibn 'Abd al-'Aziz (may Allah have mercy on him) said: “These are bloods from which Allah purified our swords, so we must purify our tongues from them” And he spoke the truth (may Allah be pleased with him). What benefit is there for us in digging up what happened between Ali ibn Abi Talib and A'ishah, and between Ali and Mu'awiyah, and the like of the wars that have passed and ended? Recalling these wars and remembering them only increases our misguidance, because in this state we hold grudges against some of the Companions and exaggerate regarding some, as the Rafidah did when they exaggerated regarding the Family of the Prophet. They claimed that they support the Family of the Prophet, and by Allah the Great, the Family of the Prophet is innocent of their exaggeration. The first to disavow their exaggeration was Ali ibn Abi Talib (may Allah be pleased with him). For the Sabeans are the followers of 'Abd Allah ibn Saba', who was the first to initiate the Rafidhi sect in this Ummah. He was a Jew who displayed Islam in order to corrupt Islam. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), who investigated the condition of these people and knew it, said: “'Abd Allah ibn Saba' the Jew entered Islam to corrupt it, just as Paul entered the religion of the Christians to corrupt it” This, I mean 'Abd Allah ibn Saba'—may Allah deal with him as He wills—this man displayed that he loved the Family of the Prophet and that he defended them. He defended Ali ibn Abi Talib until he stood before Ali ibn Abi Talib and said to him: “You are Allah, truly” May Allah curse him. But Ali ibn Abi Talib (may Allah be pleased with him), who was Ali, ordered a trench to be dug. It was dug, then filled with firewood, then he called for this man and his followers and set fire to them. He burned them with fire because their sin was great, and I seek refuge in Allah. It is said that 'Abd Allah ibn Saba' escaped; he escaped from him and went to Egypt, and Allah knows best. It was only his followers that he burned with fire. Ibn 'Abbas (may Allah be pleased with them both) said when the news reached him: إن علي بن أبي طالب أصاب في قتلهم لقول النبي صلى الله عليه وسلم: من بدل دينه فاقتلوه وهؤلاء بدلوا دينهم، ولكن لو كنت إياه ما أحرقتهم في النار لأن النبي صلى الله عليه وسلم يقول: لا يعذب بالنار إلا رب النار فبلغ ذلك علي بن أبي طالب فقال: ما أسقط ابن أم الفضل على الهنات That Ali ibn Abi Talib was correct in killing them due to the saying of the Prophet (peace and blessings be upon him): “Whoever changes his religion, kill him,” and these people changed their religion. But if I were him, I would not have burned them in the fire, because the Prophet (peace and blessings be upon him) says: “No one is punished with fire except the Lord of the Fire.” When that reached Ali ibn Abi Talib, he said: What has Ibn Umm al-Fadl said regarding the trivial matters? Meaning: regarding the fault. It seems that he (may Allah be pleased with him) approved what 'Abd Allah ibn 'Abbas said. The important point is that I say: it is the methodology of the people of the Sunnah and the community that we remain silent about what divided the Companions. We remain silent and do not speak. We turn our hearts and tongues away from what happened between them, and we say: they are all those who exerted themselves in ijtihad. The one who was correct among them has two rewards, and the one who was wrong among them has one reward If a person reads history regarding these matters, he will find the most astonishing things. He will find those who support the Umayyads and disparage Ali ibn Abi Talib and the Family of the Prophet, and he will find those who exaggerate regarding Ali ibn Abi Talib and the Family of the Prophet and disparage the Umayyads greatly. Why? Because history, my brothers, is subject to politics; it is subject to politics. Now, if one of the prime ministers of the countries took office, he would be the great, shrewd man who is praised morning and evening. But if he falls, what becomes of him? He is not worth a penny and people disparage him. So current history is like ancient history; it is the same, subject to politics. And therefore, it is obligatory for us regarding history not to rush to judgment, because history may contain lies, it may contain bias that changes the facts, it may publish what is not the case, and it may delete what is the case, all of this following politics. But in any case, what happened between the Companions (may Allah be pleased with them), we must hold back from it. We must hold back from it, as is the methodology of the people of the Sunnah and the community, so that there is no resentment in our hearts against any of them. We love them all and we ask Allah to cause us to die upon their love. We love them all and we say: The important point is that the Prophet (peace and blessings be upon him), the truthful and veracious, said: And this is what happened. But tell me, does this phrase apply to every time? Meaning that whoever among people survives sees the change, or is this specific to those to whom the Messenger (peace and blessings be upon him) addressed? What do you say? Yes, perhaps we can say it applies to every time. Those among us who have lived and have previous ages find the great difference between the beginning of their lives and the end of their lives. So whoever survives and whose life is prolonged sees the great change in people, sees the change Then the Prophet (peace and blessings be upon him) urged, in light of this disagreement, adherence to one Sunnah. He said: And the discussion of the rest of the hadith will come, if Allah wills.