Mentioning a style of the Arabic language, which is: "mentioning the part while intending the whole."

The Shaykh : The scholars of Arabic language say: If this Arabic style mentions the part while intending the whole, this is a way of indicating the importance of that part within that whole. This is like what He said—Blessed and Exalted is He—in the other verse: , "Establish the prayer of the dawn"; that is, the Fajr prayer. So He also mentioned the part here while intending the whole. This is a known style in the Arabic language. Therefore, since the interpretation of this verse has become clear from the scholars of tafsir, without any disagreement between the Salaf and the Khalaf, it is not permissible to reject the first and second hadiths on the claim that they are ahad hadiths and that the Qur'an cannot be interpreted with ahad hadiths. This is because the verse mentioned has been interpreted in the statements of scholars who are knowledgeable about the language of the Qur'an, first. And because the hadith of the Prophet (peace and blessings be upon him) does not contradict the Qur'an, but rather interprets and clarifies it, as we mentioned at the beginning of this talk. How could it be otherwise when the verse has no relation to the subject of what a Muslim must recite in prayer, whether it is obligatory or voluntary?
As for the two hadiths mentioned earlier, their subject is explicit: the prayer of the one praying is not valid except by reciting al-Fatihah: , meaning: it is incomplete. And whoever leaves his prayer while it is incomplete has not prayed, and his prayer is invalid at that time, as is apparent from the first hadith: .
Once this reality has become clear to us, we are reassured about the hadiths that came from the Prophet (peace and blessings be upon him), narrated in the books of the Sunnah, first, and then with authentic chains of narration, second. We do not doubt or waver in them because of the philosophy of hadiths that we hear in this present age, which says: We do not care about ahad hadiths as long as they do not come in rulings, but rather they are in matters of creed, and creed is not established on ahad hadiths. This is what they claim. You have known that the Prophet (peace and blessings be upon him) sent Mu'adh to call them to the first creed, which is tawhid (the oneness of Allah), and he was one person.
This is sufficient for this talk that I intended to clarify, which concerns "How must we interpret the Noble Qur'an?"
Before we speak about the questions that have accumulated with some of our brothers, and I see them as many and very many... one of them has a page full of questions, one of them has a page full of questions. If we sat to answer them, perhaps the morning would break upon us. Therefore, we must make room for all our brothers present to ask, so that each individual asks a question, so that the questions are shared among the individuals present and one individual does not get the answer to all the questions. Because that relates to self-love or what is called selfishness, and this is not of Islam in any way. We should be organized in our questions and not encroach, or let some of us encroach on others, in them.