 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله وتعالى سوف نأخذ المساعدة من الكتاب من هدو الحق رتن باي العلمة عبد الرحمان بن ناصر السعدي ورحمه الله نأخذ المساعدة first twenty lines وإن شاء الله وتعالى today سوف نأخذ المساعدة the twenty first line في which the author he talks about that which is obligatory on each and every one of us when it comes to dealing with the rights of the companions فحب جميع الآل والصحب عندنا معاشر أهل الحق فرد معاشر أهل الحق فرد مؤكد وعندما أحب for his family and companions according to us all people of truth is an emphasized obligation so we have to love the companions of the messenger that's what the author is saying for حب جميع الآل loving the companions of the process him family the family of his family ومعاشرة أهل الحق أس the people of the truth نه أهل الباطل like the Rafal and the Shi'a who diverted and deviated from the straight path What is it to us? It is farad mu'akkad It is obligatory, mandatory on each and every one of us in loving the companions and the family of the Prophet ومعاشرة أهل الحق أس the people of the truth نه أهل الباطل like the Rafal and the Shi'a who diverted and deviated from the straight path What is it to us? It is farad mu'akkad In loving the companions and the family of the Messenger عليه الصلاة و السلام It is a religion وقربة It is a religion It is what gets us closer to Allah It is something that gets a person close to Allah سبحانه وتعالى وبغضهم hating them And having hate in your heart towards the companions and the Prophet And his family is what? نفاق وطغيان It is hypocrisy It is transgression And that's why Allah سبحانه وتعالى He said about the believers The true believers والذين جاءوا من بعدهم Those who come after the companions Those who come after the Prophet And his family والذين جاءوا من بعدهم يقولون They say ربنا اغفلنا أو الله فيه يبس ولي اخوانين الذين صبقون بالإيمان ربنا اغفلنا ولي اخوانين الذين صبقون بالإيمان ربنا اغلل للذين آمن وربنا انك رأو فرحين The believers who truly believe in Allah And are people of steadfastness The people of truth What they say is that Forgive us for our shortcomings And our mistakes And they also say And also forgive for our brothers Which brothers Those who preceded us in belief Those who came before us when it came to belief And who is it that came before us in belief The companions The Prophet's family The followers And the believers Of every generation الله forgive us And also forgive them And look after that what do they say ولا تجعل فيه قلوبنا غلل للذين آمنوا And oh Allah don't place in our hearts Towards the believers any hated enmity إنك رأو فرحين Oh Allah you are one who is kind And generous to His slaves ومن قول آهل الحق أن كلامه هو اللفط والمعنى جميعا مجود And it is uncreated for how Possibly could His creation have Speech like the speech of Allah While the latter is flawlessly superior The author says ومن قول آهل الحق The speech of the people of guidance And the people of truth That which the people of truth believe The people who are on the correct path That which they believe Is that أن كلامه هو الله's speech The people of Haq what do they believe أن كلامه هو الله's speech هو اللفظ والمعنى It is speech and it's meaning Pay attention to this The people of Haq we believe This Quran that we have with us The wording and the meaning So no one can say That the speech here Is wording not the meaning Or the meaning not the wordings ولي ذلك That which the highest Pre-List is the tabi'een Sorry the Sahab is in the tabi'een That which they believed And that which they said And we were commanding to follow them Is that The lafظ and the معنى Of the Quran is from Allah أن إمام محمد رحم الله فوت فو ذات أن إمام البخاري رحم الله أوثر a book in this particular issue Which is a Kitab Which he named it خلقه أفعال العباد خلقه أفعال العباد And other than him From the A'imah before him They mentioned that And this is the إجماع السلف الأمة The pious predecessors Their consensus is That the wordings And the meaning of both of them Are from Allah سبحانه وتعالى So the wordings And the معنى are from Allah سبحانه وتعالى ولي ذلك الشيخ الإسلام ابن تيمه He says the following He says كالإمام أحمد والبخاري صاحب الصحيح في كتاب خلق أفعال العباد وغيره وسائر قبلهم وبعدهم أتباع النصوص الثابتة وإجماع السلف الأمة وهو أن القرآن جميعه كلام الله حروفه ومعانه ليس شيء من ذلك كلاماً لغيره ولكن أنزله على رسوله وليس القرآن اسماً لمجرد المعنى ولا لمجرد الحروف بل لمجمعها أما بل لمجمعهما وكذلك السائر ليس هو الحروف فقط ولا المعاني فقط كما أن الإنسان المتكلم أن ناطق ليس هو مجرد الروح ولا مجرد الجسد بل مجمعهما أما بل بمجمعهما هنا الشيء الأسلام يتكلم أي شخص يتكلم يتكلم ماذا يتكلم يتكلم ماذا يتكلم وكذلك وكذلك يتكلم أما بل وكذلك يتكلم الشيء ليس هو وكذلك أنه يتكلم وكذلك أن يحدث يتكلم يتكلم كذلك أما بل المتحدة تهدأ لتعلم عن مقاومة ومعنى معاً ثم يقول مجود ونحن نؤكد بأن القرآن مجود مجود يعني محكم متقن في other words it is solidified it is protected in its wording and its meaning as الله يسرين القرآن لا يأتي الباطل من بين يديه ولا من خلفه تنزيل من حكيم من حميد that falsehood cannot come to it from the front and not from the back verily it is sent from the wise so this quran is its wording is and its meaning is the meaning does not contradict itself now وليس بمخلوق وأن لخلقه بقول كقول الله إذ هو أمجد and it is uncreated for how possibly could his creation have speech like the speech of Allah while the letter is flawlessly superior وليس بمخلوق it is not created الله سبحانه وتعالى speech is not created وأن لخلقه the author goes on to say وليس بمخلوق and Allah's speech is a characteristics from his characteristics so when we attribute the quran to him we're attributing a characteristics of him but it doesn't mean that we're attributing to him a creation no and the quran is not created the author says however eloquent that the slaves become and the creation become they are never able to however much it doesn't matter you're not able to come a speech like the speech of Allah and as we know he challenged he challenged the Arabs rather he challenged all mankind الجن as well well inns humans come together all of you unite and come with a surah like it that Allah made the challenge even more easier first he said come with a quran like this and he said no problem come with a surah like it to make it for them for them to understand that this is a challenge that's open and it is open until the day of judgment الله says in the quran الإنس والجن الله says if the jinn and the inns come together they unite to come with the likes of this quran الله says about them they won't be able to come with it even if they support and aid one another in another place أم يقولون افتراه are they saying it out of افتراه just making it up as they go along is that what they try and say there's quranis okay go out and call for anyone besides الله to help you and aid you in this in another place الله says فأتوا بصورة من مثله ودعوا شهادائكم دون الله يكونتم صادقين فإن لم تفعلوا ولم تفعلوا فتقوا النار التي وقودها الناس والحجارة وعدة للكافينين الله says if you're in doubt about this book that we have sent on our slave محمد they come with a surah like it and go and call on to your witnesses and anyone who can help you and support you in this besides الله if you're truthful الله says if you don't do ولم تفعلوا but you won't even be able to do it فتقوا النار فيها دفاية save yourself from the punishment the hellfire save yourself time you're not going to be able to this challenge is something you're never going to come with the likes of it so that's what the author means how is the quran created when no one from the creation can come with that which it's like it إذ هو أمجد the author goes on to say the word أمجد it means السعة والكامال والعظمة when something is complete and it's vast and it's great and the quran as you know it is described to be مجد and like Allah says in the quran بل هو قرآن مجيد في لوحن محفوظ الله tells us الله tells us بل هو it is رادة قرآن مجيد مجيد here means vast this quran is very vast like this vastness that's been referred to here is the descriptions and the attributes that are in the quran are great also other scholars they say it means مجيد أعظم وأجل it is great and it is powerful من أن يأتي أحد من البشري بمتنه لأحد من the creation to come with the likes of it it's too big for them it's a big task it's a job that can't be done so that's why the author chose to mention it in this line of poetry by saying that's why he chose to mention it in that line نعم والعبد يسع ويجهد نحن تستفع that good and evil in their entirety are by his decree while the servant still strives and endeavors the author now goes into saying تواد ونشهد it means it means that we believe and we affirm with unwavering conviction that all of good and all of evil is based on that which he has destined سبحانه وتعالى so this is which is the chapter of what is to believe in the قدر the good of it and the evil of it is to believe in the good of it and me and the evil of it and you all know the famous حديث of جبريل which mentions the أصول الإيمان the foundations of an إيمان the articles of faith what is it that when the prophet asks him about إيمان what did he say أن تؤمن بالله وملايكته وكتبه ورسوله وليوم الآخر وتؤمن بالقدر خيره وشره وتؤمن that you believe in what وتؤمن بالقدر you believe in the قدر the good of it and the evil of it so the قدر is you believe in it some rewayat says حلوه ومره the bitter ones and the sweetness of it you believe in it all of it is from who الله and it enters الله is able to do everything it falls under that أصول الله says قدر المقدورة الله is come on is that which has been destined it is الله is the one who testens and then guides سبحانه و تعالى he mentions when he speaks about the assas the foundation of all good he mentions that the foundation of all good is to know that whatever الله سبحانه و تعالى once he will do and it will be and whatever he doesn't will it won't be and he goes on to saying و تتضرع إليه he says all the foundation of good is to know that whatever الله wills will be and whatever he doesn't will it won't be and that the slave believes with unwavering conviction that the good the حسانات the righteousness is from الله's blessings and you come with gratitude for it and you humiliate yourself and you humble yourself that he doesn't disconnect you from the حسانات and that you also realize that the sins and the harm are from الله سبحانه و تعالى disgracing a person disgracing a destroying a person humiliating a person punishing a person so you humble yourself at this particular point you humiliate yourself in this particular point beg him in a state of humility that he gets between you and the sin and that you request from him that he doesn't leave you alone in doing the good and leave you alone in staying away from the sins because it's something you can't do you don't want الله تبارك و تعالى to let you go about and find the good yourself and you don't want from الله that he makes you free to go out there and stay away from the sins it's something you require from him then the author said but the slave has to strive يسعى و يجهدوا means to strive we believe نعم that all matters all of them is under Allah's قدر سبحانه و تعالى but that does not mean تعطو للأعمال the actions are of no value and that the person forsakes the means no and that you stay away from striving and coming with obedient and righteous actions rather believing in the قدر and knowing that الله تبارك و تعالى he destined everything it necessitates that the slave strives and works hard he comes with جهد و نفس striving hard to stay away from the sins getting away from it and he also what comes with that which he's commanded to come with knowing ما شاء الله كان و ما لم يشاء لم يكن in this line of poetry the author he brought and mentioned اصليني عظيماني two great foundations the first one and they are very powerful ones they are two assets two foundations which are powerful in what في باب القضائي والقدر and that is الإيمان believing بأن الأمورة كلها بأقدار الله believing that everything is based on Allah's قدر while Allah has destined for you whether it be good or harm and also the second which is بدر الأسباب coming with the means the authors combined those two and the messenger عليه الصلاة والسلام is the one who عبد الرحمن ناصر سعدي took from who did this عليه الصلاة والسلام the prophet said احرص على ما ينفعك واستعم بالله strive to that which will benefit you and what seek help from Allah احرص strive على ما ينفعك and that will benefit you you strive واستعم بالله and seek help from Allah سبحانه وتعالى