Re-explanation of the saying of Allah the Exalted: << و لله ملك السموات و الأرض وإلى الله المصير >

Then Allah the Exalted said: "The treasuries of rain, provision, and plants" This is strange... And to Allah belongs the dominion of the heavens and the earth. First, the phrase "to Allah" is a predicate placed before the subject, and "dominion" is a subject placed after the predicate. It is known from the rule that placing what is meant to be delayed serves to restrict. The rule among scholars is that if something is placed before its proper position, it indicates restriction in that placed item, meaning the restricted item is confined to the placed one. Its meaning is: We do not worship except You. We do not seek help except from You. So if what is meant to be delayed is placed first, that is evidence of restricting the thing to it. To Allah belongs the dominion of the heavens and the earth, based on this rule. And what is restricted? That the dominion of the heavens and the earth belongs to Allah alone, and not with Him anyone else. To Allah alone, by way of restriction, belongs the dominion of the heavens. And His saying "the dominion of the heavens and the earth" is comprehensive of the dominion of the entities and the management. So the dominion of the entities of the heavens and the earth is for Allah, and the management and arrangement are also for whom? For Allah. And specifying that with plants and rain has no basis at all. So Allah has the dominion of the heavens and the earth in creation and management. The entities and the management belong to Allah alone. And that is indicated by the order and lack of disorder and lack of contradiction within them. For this reason, Allah the Exalted argued for His oneness by His saying: [Al-Mu'minun:91] Correct, as long as He is a God, He must have His dominion alone. And the result is So if some of them rise above others, to whom does the superiority belong? To the higher one, without doubt. And we see with the eye of certainty that the creation has not distinguished some of it over others, and that the upper and lower worlds are all one mass, some of it subjugated to some... and it does not contradict or repel. So for this reason, reason and observation are two proofs of the oneness of Allah the Mighty and Majestic. Then it is also impossible for there to be multiple gods. One of them must overpower, because if they oppose each other, this is a very well-known rational proof. If they oppose each other and each is unable to overcome the other, they become unworthy of divinity, as long as each is unable. The Creator cannot be unable. And if one overpowers the other, he becomes the Lord and God alone. So it must be that there is one God, because either he overpowers and it is for him, or he is unable and the other is also unable, so neither is fit to be a Lord, because the Lord must be the one who overpowers. And this is one of the clearest and most evident proofs. Now, to Allah belongs the dominion of the heavens and the earth. If someone says, does not Allah the Exalted say and say , thereby establishing dominion for the human being, while you say that the dominion of the heavens and the earth is specific to Allah by the proof of restriction? How is this reconciled? The answer is that this dominion is restricted; it is not absolute dominion. And who gave you dominion? Allah the Exalted is the one who gave you dominion over this thing, also on a limited scale. If you own this recorder, for example, you own it: you sell it, buy it, benefit from it; this is clear. But do you own the right to break it? Yes, with respect to the created beings you own it, but with respect to Allah you do not own it. It is not permissible for you to break it because you are prohibited by Allah. But does Allah the Exalted own the right to destroy what is on the earth or not? Yes. [Fatir:45] So it becomes clear that my dominion over the thing is from whom? From Allah. He is the one who gave me dominion over this. And the second thing is that the dominion is limited and restricted. And on this basis, He... while Allah the Exalted established for the human being from the dominion, and what He established for Himself by way of specificity of dominion is clear. For this reason, some of the scholars said: "Everything whose dominion is attributed to the human being is by way of metaphor, not by way of reality" because the owner in reality is who? Allah the Exalted. And I am an owner by way of metaphor, because I do not deal with this thing except as I was commanded or as I was permitted. I do not deal with it with absolute disposal.
Now, This reference contains an indication that He, Glorified and Exalted is He, is the Owner of the first and the last. In the beginning, and in the end. And in it, may Allah know, is a sign that if the dominion is for Allah and the return is to Him, then it is not permissible for us to deal except according to what? What was legislated for us. As long as we are the property of Allah the Exalted, are we not? And to whom is our destination? To Allah. So as long as we are His property and our destination is to Him, it is obligatory that we do not deal except where it was legislated for us. Because as long as you know that you are His property, He is the one who manages you: do this, do not do that. And as long as you also know that your destination is to Him, you must prepare for this destination, because He will hold you accountable for it. You must prepare for this destination, because He will hold you accountable. And His saying: In it, O Sami, is also what is in His saying: .
The student: ...

The Shaykh : Now, but What is the grammatical status of "to Allah"?
The student: ...

The Shaykh : It is a predicate placed before, and "destination" is a subject placed after. Placing what is meant to be delayed serves to restrict. Everything whose right is to be delayed, if you place it first, means that you want what follows it to be restricted to it. So the destination is to Allah, no matter how high the human being flies, no matter how he soars in imagination and in thought, and no matter how long he remains in the world, to whom is his destination? To Allah the Exalted, as Allah the Exalted said: [Al-Baqarah:223] [Al-Inshiqaq:6] Meeting Allah the Exalted, and the destination to Him is a matter that must happen, inevitable. Just as our existence is from Allah, so also our return is to Allah the Exalted. And it is possible that His saying: does not mean the destination of people in the Hereafter only, but the destination of all matters, meaning the return to Allah in everything. Everything is heading to Allah, so He, Glorified and Exalted is He, is the one who manages and does what He wills.