And the outcome is for the righteous, and there is no aggression except against the wrongdoers

The Shaykh : Its author says: "Praise be to Allah, Lord of the worlds, and the outcome is for the righteous, and there is no aggression except against the wrongdoers". As for "Praise be to Allah, Lord of the worlds", Allah has praised Himself with it in His saying in Surat al-Fatihah: . And "and the outcome is for the righteous", Allah has likewise informed us of it in His Book: , after which comes: , confirmed by the letter "in." This means that a person must expect relief and must be patient as long as he is mindful of Allah (Mighty and Majestic). The outcome will be his. And when we say it will be his, it does not mean that he must necessarily attain this outcome in his life; it is not a condition. The outcome may be for him in the truth he called to, even after his death. For this reason, we find that some callers to Allah died by torture and did not taste the sweetness of the outcome that Allah commanded, but their words after them became a legacy left behind, so they tasted the flavor of the outcome that belongs to the righteous.
"And there is no aggression except against the wrongdoers". The aggression here is retaliatory, not initial, because initial aggression is what? It is injustice, and the wrongdoer does not succeed. But the aggression that is the removal of injustice, that is against the wrongdoers, as Allah the Exalted said: . Every wrongdoer we aggress against with the like of his injustice, and our aggression against him is not from the category of injustice, but from the category of removing injustice.
"And I bear witness that there is no god but Allah, alone, having no partner". Its explanation has already been given in the previous lesson, and there is no need for repetition.
"The Sovereign, the Truth, the Manifest". He (Exalted and Majestic is He) is the Sovereign, and He is the Owner. Therefore, two readings came in Surat al-Fatihah: and , and the two readings
The student: are two of the seven.

The Shaykh : are two of the seven, both authentic. And if you combine one of them with the other, the meaning becomes: He is the Sovereign, the Owner, the Sovereign, the Owner. And which of the two is more eloquent in description?
The student: The Owner.
The student: The Sovereign.

The Shaykh : If you say "Sovereign," you are wrong; if you say "Owner," you are wrong. Because the ownership of the Owner is limited. I own my wealth and I own the disposal of it, but I do not have the authority of sovereignty. Sovereignty has general authority and the description of sovereignty and dominion. But there may be a Sovereign who is not an Owner, meaning he is a Sovereign but not an Owner, is that not so? Yes. There are still in our time those who are called Sovereigns but are not Owners, such as
The student: the Queen of Britain.

The Shaykh : Yes, the Queen of Britain, as the brother Hujjaj said, is a Sovereign, but she has no share in sovereignty. Likewise, there are some Sovereigns who are minors or weak, and someone else manages the kingdom for them. So he is a Sovereign and not an Owner. There is an Owner who is not a Sovereign, and this is common. And Allah (Mighty and Majestic) is the Sovereign, the Owner. Therefore, the two readings came: . Among the names of Allah the Exalted is "The Sovereign," meaning the One with the high, supreme authority, above which there is no authority and like which there is no authority. "The Truth" is the opposite of
The student: falsehood.

The Shaykh : falsehood. And He is the established One, worthy of command. And Allah (Mighty and Majestic), yes, His divinity and His lordship are the Truth, and He is worthy of that (Exalted and Majestic is He). And its opposite is falsehood. And the proof of this is His saying the Exalted: . And in the other verse: