The Shaykh’s mention of the style: (mentioning the part while intending the whole).

The Shaykh : The scholars of Arabic language say that this Arabic style, when the part is mentioned while the whole is intended, is a way of indicating the importance of that part within that whole. This is like what He, Blessed and Exalted is He, said in the other verse: "Establish the prayer." Also, "the recitation of the dawn" means the dawn prayer. Here too, the part was mentioned while the whole was intended. This is a style in the Arabic language. Therefore, since the interpretation of this verse has become clear from the scholars of tafsir, without 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 it is not permissible to interpret the Qur'an with ahad hadiths. This is because the verse mentioned was interpreted by the statements of scholars who know the language of the Qur'an, 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, for the prayer of the one praying is not valid except by reciting al-Fatihah. That is, it is incomplete. And whoever turns away from his prayer while it is incomplete has not prayed, and his prayer is then invalid, as is clear from the first hadith. Once this reality becomes clear to us, we then feel secure in the hadiths that came from the Prophet (peace and blessings be upon him), narrated in the books of the Sunnah, first, and with authentic chains of narration, second. We do not doubt or waver in them due to the philosophy of hadiths that we hear in this present age, which claims that we do not care about ahad hadiths as long as they are not in rulings, but only in matters of creed, and that creed is not established on ahad hadiths. This is what they claim. You have thus 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 a single person. And this is sufficient for this talk in which I intended to clarify how we must interpret the Noble Qur'an. Before we speak about the questions that have accumulated with some of our brothers, which I see are many and very many—one of them has a page full of questions, and another has a page full of questions—if we sat to answer them, the morning might break upon us. Therefore, we must make room for all our brothers present to ask, so that each individual asks a question, and the questions are shared among the individuals present, and one person does not get the answer to all the questions, for 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 upon one another in them.