And in it: (If you have the Qur'an with you, recite it; otherwise, praise Allah, magnify Him, and glorify Him).

The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions.
We are completing the narrations that Ibn Hajar (may Allah have mercy on him) cited in "Bulugh al-Maram" in the hadith of the one who performed his prayer poorly. We have reached his statement:
And his statement: means that if you do not have any of the Qur'an with you, praise Allah, meaning say "Alhamdulillah" (Praise be to Allah), "Allahu Akbar" (Allah is the Greatest), and "La ilaha illa Allah" (There is no god but Allah). Does this substitute equal what it replaces or not? The answer is no; it equals one verse or part of a verse from al-Fatihah. For this reason, we say that the substitute is not required to be equal to what it replaces. Look at fasting in the expiation for an oath: how much is it? Three days. And feeding? Feeding ten poor people. So it is not required that the substitute be equal to what it replaces, and this will come in the benefits, if Allah wills.
And Abu Dawud has: The Mother of the Book is al-Fatihah, and it is called "Mother" because the mother is that to which a thing returns and is intended. For this reason, the Book of Deeds is called the Imam, as He the Mighty and Majestic said: because it is followed. The Mother of the Book... the Book, al-Fatihah, contains all the general meanings of the Qur'an.
In it are praise and eulogy, lordship and divinity, worship, and news of the previous nations in general. The conditions of creation are divided into three categories: a category upon whom Allah bestowed favor, and they are those who knew the truth and acted upon it; a category upon whom Allah was angry, and they are those who knew the truth but did not act upon it, like the Jews; and a category who sought the truth but erred from it, like the Christians. The important point is that it, meaning al-Fatihah, gathered the meanings that the Qur'an brought. And whoever wants more of that, let him refer to the book of Ibn al-Qayyim (may Allah have mercy on him) "Madarij al-Salikin", for he brought in it wonders of wonders regarding the discussion of al-Fatihah and what it contains.
And Ibn Hibban has: instead of "whatever Allah wills," and the meaning is the same, because what Allah wills, the servant must will, because what Allah wills, the servant must will, and what the servant wills has occurred after the will of Allah, so they are concomitant. Have we taken the benefits of the hadith from the first? Good.