Reading from the author's words with commentary on them and collating the manuscripts: "And as for his statement regarding the hadith of Abu Sa'id: 'I ask You by the right of those who ask You

The reader: "And as for his statement regarding the hadith of Abu Sa'id:

I ask You by the right of those who ask You, and by the right of my walking this distance

أسألك بحق السائلين عليك، وبحق ممشاي هذا

Musannaf Ibn Abi Shaybah 22:78

This hadith was narrated by 'Atiyyah al-'Aufi, and there is weakness in it, but assuming it is established, it belongs to this category, for the right of those who ask Him, Glorified is He, is that He should answer them, and the right of those who obey Him is that He should reward them. So asking Him and obedience are the cause for obtaining His answer and His reward. Thus, it is a form of seeking nearness to Allah through it, turning to Him through it, and causing it to be the means".

The Shaykh : And from this also is the saying of some of the common people when they supplicate: "By the right of there is no god but Allah, by the right of there is no god but Allah." They do not mean that "there is no god but Allah" has a right, but they mean by the right of the reward of "there is no god but Allah." And the reward of "there is no god but Allah" is from the action of Allah, Mighty and Majestic. So they are seeking nearness to Allah, Glorified and Exalted is He, through the action of Allah. Yes.
The reader: "And even if it were considered an oath, it would be an oath by what is among His attributes, because His answering and His rewarding are among His actions and His words. So this is like His saying (peace and blessings be upon him) in the authentic hadith:

I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot praise You enough, You are as You have praised yourself.

أعوذ برضاك من سخطك، وبمعافاتك من عقوبتك، وأعوذ بك منك، لا أحصي ثناء عليك، أنت كما أثنيت على نفسك

Sunan an-Nasa'i 169Sahih (Darussalam)

And seeking refuge is not valid with a created being".

The Shaykh : Repeating the verb here, "I seek refuge," is better than not repeating it. And we often hear many of those who recite this supplication in the qunut saying: "I seek refuge in Your pleasure from Your anger, in Your well-being from Your punishment, and in You from You." The common person does not know what "in You from You" means. But if he says: "I seek refuge in You from You," he is seeking refuge in Allah from Allah, Mighty and Majestic, because there is no escape from Him except to Him.
The reader: "And seeking refuge is not valid with a created being, as Imam Ahmad and other imams explicitly stated"

The Shaykh : This is not stated in absolute terms, because authentic hadiths have come regarding seeking refuge with something other than a created being, as the Prophet (peace and blessings be upon him) said: And he said: meaning Mecca, and others. So seeking refuge is like seeking help. Seeking help from a created being in what it is capable of is permissible, and seeking refuge in it in what it is capable of is also permissible. So you would say, for example, "I seek refuge in you from so-and-so," if the one in whom refuge is sought is capable of preventing him. Yes.
The reader: "This is what they cited as evidence that the speech of Allah is not created. And because it is established in the authentic collections and others, from the Prophet (peace and blessings be upon him), that he used to say:

I take refuge in the perfect words of Allah from the evil of what He created

أعوذ بكلمات الله التامات من شر ما خلق

Sunan Abi Dawud 3898Sahih (Al-Albani)

They said: And seeking refuge is not done with a created being. So some people brought up the word 'well-being' (ma'afah). The majority of the people of the Sunnah said: Well-being is among the actions. And the majority of Muslims, from the people of the Sunnah and others, say: The actions of Allah subsist in Him, and the Creator is not the created. This is the view of the majority of the followers of Ahmad, al-Shafi'i, and Malik, and it is the view of the followers of Abu Hanifah, the majority of the people of hadith, the Sufis, and groups of the people of theology and philosophy. And with this, the answer to what the Mu'tazilah brought up is obtained".