 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دادا دالا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل وشد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في المساعدة منهج الحق رتن باي الشيخ العلمة عبد الرحمن ابن ناصر السعدي رحمه الله سمه توكل على الرحمن حقا وثق به ليكفي كما يغنيك حقا وترشده تضع حقا على الرحمن وحقا فيه لكي يضع حقا لكي يستخدمه وكي يستخدمه رحمه الله يقول توكل على الرحمن حقا توكل is an action of the heart reliance توكل is a what it's an action of the heart what he's trying to say to you is let reliance be established in your heart in its true essence and its true meaning and it is to what surrender your affairs as a slave to Allah to turn to him in request alone وثق به is to actually trust him سبحانه وتعالى and the scholars they say ابن القيم says in his kitam that ثقا ثقا he said it is خلاصة توكل ولب ابن القيم said that ثقا trusting Allah it is the summary of what توكل is and it is the backbone of a توكل it is its true essence and its true meaning and that is why the messenger he used to say in the حديث أبي داود نريتن في السنان الالباني رحمه الله he graded it that the messenger that was transmitted from us that the prophet used to say which is اللهم رحمتك أرجو الله your mercy I hope for فلا تكلني إلى نفسي طرفة عين do not let me run my own affairs وأصلح لي شأني كله and oh Allah perfect all my affairs for me لا إله إلا أنت there is none worthy of worship except you then the author goes on to saying ليكفيكما يغنيك حقا this is the summary the outcome of التوكل once a person relies on Allah and comes with reliance what comes out of it is ليكفيكما يغنيك حقا this is the outcome of the outcome which is Allah will suffice you Allah will run your worldly affairs for you سبحانه وتعالى الله تبارك وتعالى will make easy for you الرزق الحلال provision that is حلال والمال الطيب wealth that is good also الله تبارك وتعالى will run your worldly your hereafter affairs for you your religious related matters الله تبارك وتعالى will give you the strength and the ability to tread on the path that pleases him and the author then goes on to say in وترشده and you will be guided وترشده he means by تنال السبيل الرشاد you're going to gain the path of guidance so when the author here is trying to bring to our attention is that توكل that reliance يجيب أن يكون مصاحبا للعبدي في أموري الدينية والدنياية what the author is trying to show and tell us is that it is obligatory on every one of us to have توكل reliance with us in our worldly affairs and our hereafter related affairs as much as you have to reliance الله تبارك وتعالى in dunya related matters you also have to have reliance in him سبحانه وتعالى in religious related matters نعم تصبر عن العيسيان وصبر لحكمه وصابر على الطاعات عليك تساعده persevere in avoiding sins tolerantly endure his decree be patiently constant in acts of obedience and you shall attain true happiness لا رحمه الله الشيخ العلام عبد الرحمن العصر السعودي here at this point when he talks about and he urges each and every one of us حث على الصبر بأنواعه الثلاثة he is urging us to come with patience in its three types ابن القيم says in his kitab عدة صابرين والدخيرة الشاكرين however you want to say it ابن القيم says الصبر باعتبار متعلقه ثلاثة أقسام patience in terms of what it connects to it's of three types he said صبر على الأوامن وطاعات حتى يؤديها patience on Allah تبارك وتعالى his commands and his obedience until you establish them second is والصبر عن الملاه والمخالفات حتى لا يقع فيها the second one is patience from the things which الله تبارك وتعالى prohibited oppositions of Allah so you don't fall into it and the third one he says says his word والصبر على الأقدار والأقضية حتى لا يستخفها and the third one is patience upon the calamities that befall you so the author brings those three types in his poetry he starts with the first one which is تصبر عن العصياني be patient from what the word patience in the Arabic language originally means is to imprison it is to prison the nefs منعوا نفس is to prevent your nefs to stop it from what the first one is تصبر عن العصياني means to imprison your nefs and if they do not be and وحبسها عن الوقع في امحاني من الله ومقارفتها and also to imprison it in coming close to the prohibited things from you and getting in any way close to it or even trying to sip from it so you require patience to have that the sins that a person can have are two types we all know that it is شهوات desires for example a beautiful woman of a lineage she's from a highly respected background methylene and she calls on to a man and she asks for Zina and he rejects and it turns her down but on what grounds does he turn her down he turns her down because he has come with صبر عن المعاصي he is patient he has the ability to restrain his nefs to imprison it in not falling into this because as we know it is the nefs and shaitan together it is shaitan and your nefs that came together that's pushing you to do this محارب and sins but sisters in the Quran وما أبرئ نفسي إن النفس لأمارة بسو your nefs commands you evil so the person he becomes patient in falling into sins and that which Allah has prohibited و لذلك الإمام البخاريو نريت للنصحيح that the messenger عليه الصلاة والسلام he said ومن يتصبر يصبره الله ومن يتصبر يصبره الله anyone who teaches himself patience exercises patience trains himself to comedy characteristics and attributes of patience the prophet said يصبره الله فاز بالعقبة الحميدة the person will attain patience finally and that's what everything is it is said العلم بالتعلم والحلم بالتحلم العلم بالتعلم knowledge is attained by learning practice makes practice makes perfect so when you teach yourself to be patient and you teach yourself and you train yourself finally you will attain patience then the author goes into the second type of patience which is وصبر لحكمه be patient على ما يقدر الله وعليك be patient upon that which Allah has has created has predestined for you سبحانه وتعالى the calamities the pain and the agony that you may go through and endure نسوى الله سهل صورة البقرة ولا نبل ونكن بشيء من الخوف والجوع ونقص من الأموال والأنفس والثمرات وبشر الصابرين الذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعون الله توزس إن this آية ولا نبل ونكن we will test you and test you and test you بشيء in with some form of الخوفية والجوع poverty ونقص من الأموال and deficiency in wealth والثمرات and deficiency in our crops our income وبشر الصابرين give patience give glad tidings to the patient ones who are they الذين إذا أصابتهم مصيبة it is the ones who when they are afflicted with calamities قالوا they respond by saying إنا لله وإنا إليه راجعون and to Allah we will return so when the author says وصبر الحكمه here he is talking about الحكم القوني القدري the universals the universal creedal signs because sometimes the word حكم as we know is referred to as what الحكم القوني القدري and the second time the second one which is الحكم الشرعي الديني and the author of here he is not talking about what he is not talking about الحكم الشرعي الديني why does one not have to be patient and those two they enter the other two حكم الشرعي الديني it enters into doing as you are told to do and staying away from things that you are prohibited from those two are الحكم الشرعي الديني as for this one it is الحكم القوني القدري then the author goes into the third one which is وصبر على الطاعاتي وصبر على الطاعاتي means what make your soul patient upon the obedience of Allah يا إخوة obedience of Allah سبحانه وتعالى it requires patience from the slave so he can come with it that's what Allah says in the Quran وصبر على الطاعاتي تواشب الله واتعالى أن تأتين through how to come with your your act of obedience what does it require it requires patience as the verse says also Allah says يا إيو الذين آمنوا صبروا وصابروا ورابطوا واتقوا الله لعلكم لعلكم تفلحون so Allah tells us ورابطوا واتقوا الله لعلكم تفلحون it was mentioned about عزيز من عبدالله بنباز that a man came up to him one time and he said to me I have given da'wah to the people and I just never see the results of my hard work and I feel like all doors are closing on me and he complained so as you know he's blind he can't see maybe not with his eyes but he definitely رحم الله could see with his heart he was an Imam عزيز من عبدالله بنباز may Allah bestow his never ending mercy on to him he said to the he said to the the da'ee he said bring your hand out show me your palm so he gave him his palm عزيز بنباز said to him يا أيها الذين آمنوا those of you who believe اصبروا صابروا ورابطوا واتقوا الله and then he said لعلكم تفلحون that's when you find success success comes after you've come with these four so he asked him did you come with these four because if you you haven't even come with the first so لعلكم تفلحون comes with making sure that the person has come with these characteristics that are needed from them so we ask Allah from the bottom of our heart that he gives us the ability and the strength to come with this and the ayah is a nida لأهل الإيمان it's calling the two people of belief people of faith people who have iman so when يا أيها الذين آمنوا فرقها سمعك bring your ear close listen attentively you're either going to be commanded a good or you're going to be prevented and prohibited from something evil so you need to bring your ear close and listen attentively and the author look what he said as well he said وصبروا حكمه وصابروا على الطاعات ورغيسة افضلت عليك تسعدوا أن تجدوا حلوة إذا الله أتبارك والتعالى إذا الله أتبارك والتعالى يدعوك منا إنه كرم إنه يدعوك أن يدعوك يدعوك يدعوك الصبر عن المعاصل الصبر على قدار الله المؤلمة وصبروا على الطاعات أن يكونوا محاولين على المؤلمة الله فوزتك أنت تجدت أنت تصدر معما أخي بسعادة الدعايني the two places that we reside in this world and hereafter and that is those three او السبيل السعادة وطالقها the path to happiness and its means نعم وكن سائرا بين المخافة والرجاء هما كجناح طائر حين تقصدوا the author says وكن سائرا بين المخافة والرجاء the author says be one who who flies who moves and maneuvers between fear and hope if you're trying to get if you want to get from one destination to another destination there's a path in which you need to take right if I want to now leave London and I want to go to Birmingham or I want to go to Leicester or I want to go to Manchester there's a road I have to take right so from point A to point B I need what I need a route to take and by taking that route I will reach my destination the same applies to the one who wants to go to Allah who wants to reach Allah upon that individual is to follow this which is سائر is the one who is moving who is maneuvering who is going to Allah what is it upon him what is it between what بين المخافة والرجاء فيها and hope فيها and hope 3 things I want to move the heart شيخ الإسلام تعيميا he says ولا بد من التنبيه على قاعدة تحرك القلوب إلى الله عز وجل فتع فتع به فتقل آفاتها أو تذهب عنها بالكلية بحول الله وقوة فنقول إبن تي مرحيم الله يقول أنه يجب أن يكون ضرورة أن تأخذ حياتك شيئا يتعطي شيئا يساعدك شيئا يساعد حياتك حياتك يجب أن تذهب يجب أن تساعد أو يجب أن تساعدك بحول الله يقول إعلم أن محركات القلوب إلى الله عز وجل there are 3 things that move you to Allah the calm moves with the oil petrol tires with all those the car doesn't can't move from one point to another the thing that makes a person move that gives him محركات القلوب for his heart to move is it is intended itself is intended it's what 3 things المحبة والخوف والرجع hope fear and love when these 3 are there the individual will move to Allah the highest of those 3 is love because love itself is intended it's intended in this world and it's intended in the hereafter but fear on the other hand it will fully go the day of judgment it only remains in this world fear doesn't exist anymore in the hereafter because Allah said in the Quran ألا إن أولياء الله لا خوفون عليهم ولهم يحزنون really the allies of Allah are the ones who don't have fear and they don't have any worry and concern so it's powerful that the person realizes what is it that can make him gain and get to Allah then the author says they are like 2 wings of a bed can a bed fly with 1 wing can it fly with no wings what is it required for it to fly it requires 2 wings fear and hope are the 2 wings of what of the bed when you're intending Allah if you're intending Allah and it's Allah that you want you will not be able to fly to him you will not be able to get to him if you don't have fear and hope there many people one overcomes the other they become excessively scared that they give up and we're prohibited from that Allah says to us in the Quran إن الله يغفر الدنوبة جميعا إنه هو الغفر الرحيم وأنيبوا إلى ربكم وأسلموا له من قبل أن يأتي أحدكم الموت الله تقول to us in his verse وأنيبوا إلى ربكم so Allah says لا تخلطوا من رحمة الله so the fear that takes you to قنوط giving up is not praiseworthy and some people hope overcomes them they become excessive in it and whenever a mistake and a sin occurs from them their response is إن الله يغفر الرحيم الله is very merciful الله is forgiving so there's nothing to be worried about there's nothing to be concerned about and that isn't the case because الله سبحانه وتعالى as much as he is he is also what شديد العقاب and if you look at the Quran الله فرد أنبي وقابل توب شديد العقاب الله also says نبع بادي أنني أنا الغفور الرحيم وأن عذابي هو العذاب العليم so the person you see he has to know both of them are together هما كجل حيطائل حين تقصدوا if it's Allah that you're intending then what you need to know شيخ الاسام تيميا he says there is no other way that Allah's boundaries and that Allah has been protected ووصل الواصلون إليه and the ones who have reached Allah have reached him except through what بمثل خوفه وراجاء ومحبه pay attention حفظة حدود الله الله تبارك وتعالى زوات الله's boundaries are protected and his prohibitions are also protected and the only way it happened for it to be protected and those who reached Allah reached him all of them with these three which is fear hope and love pay attention to this today for people a person does a crime in this country today and they do what they do the government has to do a thorough investigation to find out who is behind it no one is going to come forward and say I murdered this person so they take the body, autopsies they check the body, they look into the body the body is investigated sometimes the body is kept for a very long time 3 weeks, 4 weeks, months they keep the body to see if there is any chance that they can find out what anything whatsoever to find out who did this crime who is behind the crime they go to the scene again they see the camera is looked at a whole effort is put to find who did it if you look at the time of the messenger those who did mistakes came forward themselves they were the ones who said يا رسول الله أقم علي الحد establish the capital punishment on to me there was no police he sent after them an investigation that was done or حتى هي صلى الله عليه وسلم would say to them were you drunk he would find قيل for them he would try to find a way out for them but they would persist the woman he told her علي صلى الله عليه وسلم the lady he told her علي صلى الله عليه وسلم to go and breastfeed your child for 2 years for 2 years go they didn't send a army after her to make sure she's finished she's brought back nothing she brought herself again no one came after her no one looked for her she kept bringing herself after 2 years she still wants they had to be done on her the reason why this came from them and the reason why they did that is because they had خوف رجاء المحب so that's how they attained حدود الله was protected like that and so I did it there would be no lying إبنو تيمي يقول فما تخل القلب whenever the heart is empty من هذه الثلاث فسد فساد لا يرجى صلاحه أبدا it becomes corrupt a corruption that there's no hope for any rectification وما تضعف فيه شيء من هذه and whenever any of these 3 become weak بعف إيمانه بحس به his Imam becomes weak in accordance to that نعم and purify your heart cleansing it from every type of blemish and continuously examine it for any existing faults the author says حسناً يجتهد أيها الإخوة الفضلاء my beloved brothers and sisters حسناً في تطخير قلبك purify your heart and clean it from every form of illnesses that can fall to it just like you strive to making sure that your clothes is clean that it's not dirty strive to making sure that you clean your heart because what's more be fitting for you to clean your heart or your clothes your heart and the heart is afflicted with so much illnesses شيخ الإسلامي بنوطيميا he said in his book امراض القلوب وشيفاؤها which is in مجموعة الفتاة it's published separately and it's also even translated in English the 10th volume page 93 شيخ الإسلامي بنوطيميا he says it's a type of corruption it's a type of harm that occurs to the person when it does it corrupts your perception and your will the person can't perceive things correctly and their will their drive becomes also corrupt فتصوره بالشبهات التي تعرض له حتى لا يرى الحق أو يراه على خلاف ما هو عليه his perception with desires it occurs to him until he can't see the truth or he sees it in opposite what it is وإرادته بحيث يبغيض الحق النافع ويحب الباطل الضار and he said his drive also becomes corrupt by loving sorry by hating having enmity towards the Haq that's beneficial for him and also loving the falsehood that is harmful for him so purifying your heart and cleaning it it comes through توحيد خلاص صدق truthfulness and it is to make sure you work hard when it comes to matters which relate to عمال القلوب the actions of the heart those are the things that clean the heart and purify the heart القلب يمرب the heart becomes sick just like the body becomes sick وشفاءه it's cure is فتوبة coming by with repentance and it is also to يفعل from it just like you repel sorry it repels the glass things fall on the glass it goes down on the window the window doesn't hold things things fall on it it goes off the heart of two types you mentioned in another place this is the heart of two types a heart which is like a mirror things fall on it and it deflects it doesn't take it in the heart is like a sponge everything that comes it swallows it and he said this I took from my teacher ابن القييم ابن القييم was one who was known to fight and to look into the books of the innovators and refute them and debunk their misconceptions he would scrutinize their works and he kept saying to ابن القييم who was also taking that part he said to him ابن القييم make your heart like the mirror the mirror and the window they don't hold on things things fall on and they they get off it or it's easy to wipe it off he said don't let your heart be like a sponge where everything that you read it goes into your heart straight when you swallow it so the heart he said like that the repentance is what kills it what cleans it is the devil he said by remembering Allah you're consistent in cleaning it it's beauty it's Taqwa he said the heart becomes hungry just like the body becomes hungry he said it becomes thirsty it becomes thirsty and the thirst and the hunger is attained through what but it's you quench your thirst and you remove the hunger for the heart the body what is it the body is food and drink right he said the heart is المعرفة والمحبة والتوكل والإناب it's the actions of the heart that we always speak about الخوف والرجاء والمحبة والإنابة والخشية والخوف all of those they are the things that you need to eat are you with me the heart is exactly just like the body the heart is exactly just like the body for example a person needs to eat vegetables the body needs vegetables right the heart also needs things just eating food all day is not enough it's not good for you are you with me the same is when it comes to when it comes to when you have to have all of these the heart needs it so dealing with your heart in a particularly different way to how you deal with your body is incorrect he is trying to say then the author goes on saying he is very powerful now he says دائما فتش and عيوب نفسك look for your own mistakes where am I deficient look at it look for it and the illnesses of your heart consistently look for it what illnesses do you have in you that are present in you so you can clean yourself from it if you don't recognize something you won't be able to cure it recognition is the first step to rectification you have to memorize this recognition is the first step to rectification if a person is denial is in stubborn denial and he doesn't agree with you then no doubt he will not rectify his situation ابن القيم said ابن القيم says the person who Allah does not purify his heart without a shadow of a doubt it will occur to him in this world خزي disgrace والعذاب في الآخرة and punishment in hereafter all of that in accordance to what بحسب نجاسة قلبه all of that he is gaining the خزي في الدنيا والعذاب في الآخرة all of that is happening in accordance to what his body no بنجاسة قلبه وخبته all in accordance to how dirty his heart was and how filthy it was and how destroyed his heart was now he said many times and this is where he took it from ابن القيم and he said من لئك الذين لم يولد الله يطحر قلوبهم لهم في الدنيا خزي ولكم في الآخرة عذاب عظيم عذاب عذام those are people who Allah wanted to not purify their heart in this world they have خزي في الدنيا in this world they are going to live a very sad life disgraceful life والعذاب في الآخرة أن دي عجم العذاب awaits them عذاب is not the same for everybody somebody's heart is not as dirty as another person's heart but he will gain a portion of the fire a portion of the punishment look at if a person says I am suffering I am going through a lot of harms I am all of that is in accordance to the person's heart so we ask the person your heart how clean is it so we always need to come with this characteristics because the author says كن أبدا أن عيبيه تتفقدوا that you are consistently looking for your own mistakes and you are checking up on yourself I am sure on this man are you there don't let you looking for your mistakes make you reach as it again give it up but if you consistently look at your own mistakes you just give up and say you know what I am just going to looking for your mistakes means it makes you work harder and to perfect your situation a lot of the times people understand this and it's incorrect they understand that when they look at themselves and they see themselves deficient they leave off the good that they were doing for example a person prays and he says I might show off when I pray so he says I am just going to leave it are you making it worse don't leave it leave off the showing off carry on this act of praying when the lady is good but just don't show off when you are doing it I fast on Mondays and Thursdays and I am sometimes showing off don't leave the Mondays and Thursdays behind just perfect your heart clean your heart the action doesn't stop when they look at themselves they used to say we sought knowledge for other than Allah's sake but they were perfect in their knowledge they never stopped seeking knowledge they carried on seeking knowledge and they carried on learning but what they were doing was as they were learning they were also cleaning their hearts and purifying their hearts but it doesn't mean that you come with a radical approach where you stop the righteous deed in totality that's then Shaytan's worst worst this is Shaytan's playing with the person now