هَذَاThisمِنْis fromاللّهِAllahتَعَالَىthe Most Highعَلَىonوَجْهِfaceالزَّجْرِrebukeوَالتَّنْبِيهِand warningلَاnotعَلَىonوَجْهِthe faceتَحْقِيقِverificationالْكَبِيرَةِof the major sinsوَالْغَوَايَةِand misguidanceفِيهِin it
This is from Allah, the Most High, in the form of rebuke and warning, not for the purpose of verifying the major sins and misguidance in it.
أَلَاDo you notتَرَىseeأَنَّthatآدَمَAdamلَمَّاwhenانتَبَهَawokeمَعَwithحَوَّاءَEveصَلَوَاتِPeaceاللّهِof Allahعَلَيْهَاupon herقَالَاthey saidرَبَّنَاOur Lordظَلَمْنَاwe have wrongedأَنفُسَنَاourselves
Do you not see that when Adam awoke with Eve, may peace be upon her, they said, 'Our Lord, we have wronged ourselves'?
قَالَHe saidالرَّبُّthe LordجَلَّتExaltedقُدْرَتُهُis His mightفَنَسِيَand He forgotوَلَمْand did notنَجِدْfindلَهُfor himعَزْمًاa resolve
The Lord, Exalted is His might, said, 'And he forgot; we did not find for him a resolve.'
فَهَذَانِThese twoالْوَجْهَانِaspectsفِيinوُقُوعِthe occurrenceالْأَنْبِيَاءِof the prophetsفِيinالزَّلَلِthe slipsوَالصَّغَائِرِand minor sins
These two aspects concern the occurrence of prophets in slips and minor sins.
ثُمَّThenاخْتَلَفُواthey differedفِيinتَفْضِيلِthe preferenceآدَمَAdamوَمُحَمَّدَand Muhammadقَالَsome saidبَعْضُهُمْsome of themآدَمَAdamأَفْضَلُis betterمِنْthanمُحَمَّدٍMuhammadوَقَالَand others saidبَعْضُهُمْsome of themمُحَمَّدَMuhammadأَفْضَلُis betterمِنْthanآدَمَAdamوَهَذَاAnd thisأَصْبَحَbecameمِنَofالأَوَّلِthe first
Then they differed in the preference of Adam and Muhammad; some said Adam is better than Muhammad, and some said Muhammad is better than Adam. And this became a subject of the first.
فَهَذَاThisالِاخْتِلَافُdifferenceفِيْمَاin whatبَيْنَbetweenمَشَائِخِنَاour scholarsوَاخْتِلَافٌand a differenceآخَرُanotherبَيْنَنَاbetween usوَبَيْنَand betweenالْمُعْتَزِلَةِthe Mu'tazilitesقَالَتْsaidالْمُعْتَزِلَةُthe Mu'tazilitesالْمَلَائِكَةُthe angelsأَفْضَلُare betterمِنَthanالْمُؤْمِنِينَthe believersوَقَالَتْand saidأَهْلُthe people ofالسُّنَّةِthe Sunnahوَالْجَمَاعَةِand the communityإِنَّthatالْمُؤْمِنِينَthe believersأَفْضَلُare betterمِنَthanالْمَلَائِكَةِthe angelsلِأَنَّbecauseالْمُؤْمِنِينَthe believersرَكِبُواare composedفِيهِمْin themالْهَوَىdesireمَعَwithالْعَقْلِthe intellectوَالْمَلَائِكَةُand the angelsرَكِبُواare composedفِيَهَاin themالْعَقْلَthe intellectدُونَwithoutلَاnotالْهَوَىdesireوَلِهَذَاand for this reasonيُثَابُthe believers are rewardedعَلَىforأَعْمَالِهِمْtheir deedsوَلَاand notثَوَابٌrewardالأَعْمَالِthe deedsفِيof the angelsوَحَسَبَتْAnd they thoughtالْمُعْتَزِلَةُthe Mu'tazilitesأَنْthatالْفَضْلَthe virtueبِالْأَعْمَالِis in deedsحَتَّىuntilقَالَتْsaidبِتَفْضِيلِabout the preferenceالْمَلَائِكَةِthe angelsعَلَىoverالْمُؤْمِنِينَthe believersوَلَيْسَتْand it is notكَمَاasحَسَبَتْthey thoughtبَلْratherالْفَضْلُthe virtueعَلَىis uponفَضْلِthe preferenceالْمُؤْمِنِينَof the believersعَلَىoverالْمَلَائِكَةِthe angelsبِالتَّفْضِيلِin preferenceكَمَاasقَالَsaidتَعَالَىthe Most HighتِلْكَThoseالرُّسُلُprophetsفَضَّلْنَاwe preferredبَعْضَهُمْsome of themبَعْضًاsome over othersأَضَافَaddedالتَّفْضِيلَthe preferenceإِلَىtoذَاتِهِHimselfوَهَذَاand thisاخْتِلَافٌdifferenceيَرْجِعُreturnsمَعَهُمْwith themفِيinتَفْوِيضِthe delegationالأَعْمَالِof worksإِلَىtoالْعِبَادِthe servantsوَنَفْيِand denialخَلْقِcreateأَفْعَالِهِمْtheir actionsوَقَدْand indeedبَيَّنَّاwe explainedذَٰلِكَthatثُمَّThenبَعْدَafterالْأَنْبِيَاءِthe prophetsوَالْمُرْسَلِينَand messengersأَبُوAbuبَكْرٍBakr
This difference is between our scholars, and another difference is between us and the Mu'tazilites. The Mu'tazilites said that the angels are better than the believers, and the people of the Sunnah and community said that believers are better than the angels because believers are composed of desire alongside intellect, while angels are composed of intellect without desire. Therefore, believers are rewarded for their deeds, while the deeds of angels are not rewarded. And the Mu'tazilites thought that virtue lies in deeds until they claimed the superiority of angels over believers; however, it is not as they thought, but rather the virtue of believers over angels in preference, as the Most High said, 'Those prophets; we preferred some of them over others.' This difference returns with them to the delegation of works to the servants and the denial of the creation of their actions, and we have explained that. Then after the prophets and messengers, Abu Bakr.