Benefits of the Hadith: (I have turned my face toward He who created the heavens and the earth...)

The Shaykh : This hadith contains several benefits, among which is:
The permissibility of beginning the prayer with this dhikr, the evidence for this is its transmission from the Prophet (peace and blessings be upon him and his family).
Second, that the one praying directs his outward and inward self to Allah (Mighty and Majestic).
And among its benefits is that He who created the heavens and the earth is Allah (Blessed and Exalted is He); no one other than Him created them, no one other than Him shared in their creation, and no one assisted Him in their creation. Allah (Blessed and Exalted is He) said: meaning in a state of independence, in a state of partnership, meaning that they have no helper or assistant for Him. So Allah (Blessed and Exalted is He) negated independence, partnership, and assistance, because everything belongs to Him (Mighty and Majestic), up to His saying: Shall we explain what... or are we satisfied?
The student: ...

The Shaykh : Yes? Shall we explain it better? Fine. Hanifa means turning away from everything other than Him, for the sake of emphasis.
The student: The end of the hadith.

The Shaykh : How?
The student: ... The end of the hadith.

The Shaykh : We have explained it now.
The student: We have taken the benefits.

The Shaykh : Now, are we explaining or are we deriving the benefits, brothers? We derive the benefits; the explanation is finished. But do we take the benefits of the omitted parts or is it not needed?
The student: ...

The Shaykh : Do we not take them?
The student: We take them.

The Shaykh : Fine. We said turning away from all that is other than Allah (Mighty and Majestic). is an emphasis. It is derived from this that the great meanings should be emphasized with semantic emphatics, not with the emphasis known to grammarians.
Among the benefits of this hadith is that prayer and other acts of worship must be pure for Allah, due to His saying: .
And among the benefits of the hadith is arguing for the right to divinity (uluhiyyah) by establishing lordship (rububiyyah), due to His saying: . And Allah (Blessed and Exalted is He) argues with those who associate partners with Him in His divinity by their acknowledgment of His lordship. That is, how do you believe that He is the Lord alone and the Creator alone, and then you worship others alongside Him? This is contrary to reason.
And among the benefits of this hadith is that a person's life and death belong to Allah, because He is the One who manages the person in his life and also after his death, due to the perfection of His lordship (Blessed and Exalted is He). Branching from this benefit is that you do not ask for the rectification of your life or your death except from?
The student: Allah.

The Shaykh : Except from Allah (Mighty and Majestic), because He is the One who possesses this. The responses of Allah (Blessed and Exalted is He) to the supplication of those who turn to Him are innumerable in their individuals, and even in their types, and even in their genera. If you were to reflect on the Qur'an and find the supplications of the messengers (may the prayer and peace of Allah be upon them) and how they are answered, and reflect on history and find how supplication is answered for those who followed them with excellence, and reflect on your era and find that as well, the answering of supplication, then if your life and death belong to Allah, do not turn to anyone except Him, do not turn to anyone. But there is no harm in seeking help with what Allah has made a cause, on the condition that you believe that it is a cause and nothing else. Otherwise, it is known that it is permissible for a person to ask his brother to help him with something, or for a poor person to ask a rich person to give him from charity. This is permissible and there is nothing wrong with it, but you must believe that it is a cause. And for this reason, it may benefit or it may not benefit; what you seek may be obtained or it may not be obtained.
Yes. And among the benefits of the hadith, and it is a verse in reality, and among the benefits of the hadith is that the Prophet (peace and blessings be upon him and his family) is obligated by the commands of Allah, due to His saying: So, if he (may the prayer and peace of Allah be upon him) commands, is his command a command for us? The answer is yes, because he is our Imam, and addressing the Imam with a command is addressing those behind him. For this reason, if the Imam says to the commander of the army, "O so-and-so, go to such-and-such a place," the intended meaning is?
The student: ...

The Shaykh : He and those who follow him. So the commands directed to the Messenger (peace and blessings be upon him) are for him and for the Ummah.
And let it be known that the commands directed to the Messenger (peace and blessings be upon him and his family) are of three categories:
The first category is what is specific to him without doubt. What is the example? The saying of Allah the Exalted: To whom do the pronouns refer, O Abdullah al-Qadi?
The student: To the Prophet (peace and blessings be upon him).

The Shaykh : And it does not extend to others?
The student: It does not extend to others.

The Shaykh : It does not extend to others; it is specific without doubt.
The second is commands where the accompanying evidence indicates that it is general for him and his Ummah. For example, His saying the Exalted: Who is the address directed to first?
The student: To the Prophet (peace and blessings be upon him).

The Shaykh : To the Prophet (peace and blessings be upon him), then it became for the general Ummah in the same verse: And He did not say "if you divorce." And this is clear that the first address is not specific to the Messenger (peace and blessings be upon him and his family).
The third category is that there is no evidence for this or that. Is it an address to the Ummah from the start? Or is it said that it is a specific address to the Messenger (peace and blessings be upon him and his family) and the Ummah does it following his example, not that they are directly addressed? There are two opinions among the scholars, and the difference between them is close to being verbal, because everyone agrees that the Ummah emulates him in command or prohibition.
And among the benefits of the hadith is sincerity to Allah (Mighty and Majestic) in His saying: And this is an obligation on every created being to be sincere to Allah (Mighty and Majestic) in His divinity.
And among the benefits of this hadith is the acknowledgment of the Prophet (peace and blessings be upon him) that Allah is his Lord and he is His slave, due to his saying: And he (peace and blessings be upon him and his family) is the most upright of people in worship to Allah (Mighty and Majestic), until he (may the prayer and peace of Allah be upon him) said: Lordship and servitude, both are divided into general and specific. The general and specific lordship came together in the saying of Allah the Exalted, quoting the magicians... the magicians of Pharaoh: Where is the general?
The student: ...

The Shaykh : I am asking one... their saying "Lord of the worlds." The specific?
The student: .

The Shaykh : Likewise, servitude is divided into general and specific. So the saying of Allah (Blessed and Exalted is He): What is this?
The student: General.

The Shaykh : General. Everyone in the heavens are slaves to Allah; it is not possible for them to deviate from His decree and destiny by a hair's breadth or a hair. And the saying of Allah (Blessed and Exalted is He): What is this?
The student: Specific.

The Shaykh : Specific. The specific contains what is more specific, and that is the servitude of the messengers, for the servitude of the messengers is more specific than the servitude of the rest of the believers, because they stood by the message and worship. As we say, for example, the Muhajireen combined migration and support, and the Nasara...
The student: And the Ansar.

The Shaykh : Yes, they took only the support, so they are Ansar and not Muhajireen.
The student: ...

The Shaykh : So they are Ansar.
The student: You said Nasara.

The Shaykh : How?
The student: You said Nasara.

The Shaykh : ... Nasara! This was a slip of the tongue. I meant the Ansar. The Ansar took the support without the migration. The messengers (may the prayer and peace of Allah be upon them) stood by worship as others among the believers did, but they added what? The message. Conveying the message is not an easy matter; it is difficult, difficult, difficult. For this reason, when He (Mighty and Majestic) said: He said: meaning that this is a burden that requires patience, and it is so. The matter is not easy. A person will be confronted by all people, who are polytheists, stubborn, and in need of calling, and it is not hidden from us what a person experiences of psychological distress when he calls and finds no acceptance, is it not so?
The student: Yes.

The Shaykh : Rather, if he wants to give a lecture in the mosque and comes to the mosque where the lecture is, and he finds only a row and a half, what will happen? A psychological crisis or not?
The student: Yes.

The Shaykh : Yes, a psychological crisis. His chest becomes narrow; how is it that no one attends my lecture except this small number? But a person must be consoled by two things:
The first is how long the Prophet (may the prayer and peace of Allah be upon him) called people secretly while hidden.
And the second is that the means of transmitting knowledge now, and praise be to Allah, have expanded. So the one who did not attend can watch and be present for listening to the tapes. And this undoubtedly consoles a person and makes the matter easier for him. You find, for example, some people come from a far place, and when they come to the mosque... some people, when they found a row and a half, said "that's it, we are going back." Be patient, as long as praise be to Allah there is a recording, the one who did not hear and did not attend will hear. Fine, let us return to the categories of servitude. It became two categories: the first is general and the second is specific, and the specific contains what is more specific. The author said to the end of it, he did not mention it.
The student: ...

The Shaykh : Yes, , Allahu Akbar. The Prophet (peace and blessings be upon him) said, "I have wronged myself and I have admitted my sin." Wronging oneself is either by falling short in an obligatory duty or by committing a forbidden act. From this, it is established that the Prophet (peace and blessings be upon him) considered himself to have wronged himself, because he feared (peace and blessings be upon him) that he might have neglected an obligatory duty. One who follows his biography knows that he (peace and blessings be upon him) was the purest of people and the most distant from sins. But because of his perfect humility before Allah (Mighty and Majestic) and his fear and anxiety about falling short in obligatory duties, he said, "I have wronged myself."
And among the benefits of this hadith is the establishment that the Prophet (peace and blessings be upon him and his family) has a sin. Where do we take this from?
The student: My sin.

The Shaykh : His statement, "I have admitted my sin." Some people say that the Prophet (peace and blessings be upon him and his family) does not sin, and I do not know what their position would be regarding a hadith like this. They say the sin is for the Ummah. Glory be to Allah! The sin is for the Ummah? Is it possible for the Messenger to admit to the sin of his Ummah?
The student: No.

The Shaykh : Admission is made to the one who has the right. Then we say to them, have they not read the statement of Allah the Exalted: No one can say "for your sin," meaning for the sin of your Ummah. No one can. But the special attribute of the Messenger (peace and blessings be upon him) is that if he does something, he is not left with it; it is not possible for him to be left with it. Rather, Allah (Mighty and Majestic) alerts him. The evidence for this is the statement of Allah the Exalted: So Allah alerted him and opened for him the door of forgiveness and mercy. And Allah (Mighty and Majestic) said: Is there any forgiveness without negligence in something? No, And what harm comes to the prophets if a sin issues from them, then Allah alerts them to it, and then they seek forgiveness and He forgives them? What harm does it do them? It does not harm them at all. Rather, they become in a better state than the first state. This is Adam, who disobeyed, and Allah (Mighty and Majestic) chose him after he sought forgiveness and said: Noah asked about what he had no knowledge of, so Allah said to him: Meaning his son. These are great words. So the important point is that the Messengers (peace and blessings be upon them) may commit an error, but their distinction and special attribute is that they are not left with it. Now, but here is something that must be affirmed: yes, the Messengers are protected from what compromises the trust. This is impossible for them, because if we allowed this, a claimant would claim that they betrayed the message. This is impossible; lying is prohibited for them. It is not possible for them to lie in any way, whether in seriousness or in jest. Can they use figurative interpretation or come with euphemism? This is possible. But explicit lying is not possible in their case. Even the Prophet (peace and blessings be upon him) said that it is not possible for him to indicate with his eye contrary to what his addressee understands, because this is a type of betrayal. So the important point is that regarding the trust and truthfulness, they are prohibited from what compromises it. Likewise, they are prohibited from what compromises honor and morals, such as zina and the like. They are absolutely prohibited from this, because they were sent for what? For the noble morals. And the Prophet (peace and blessings be upon him and his family) was sent to perfect the noble morals. But the sins that occur from them return to what the soul requires and where independent legal reasoning errs only.
And among the benefits of this hadith is that the Prophet (peace and blessings be upon him and his family) is in need of the supplication of Allah the Exalted, due to his statement: for all his sins.
And among the benefits of this hadith is seeking nearness to Allah (Blessed and Exalted is He) by mentioning His attribute, due to his statement:
The student: To Allah.

The Shaykh : To Him (Glorified and Exalted is He), because we have no refuge and no salvation in seeking forgiveness except to Allah (Mighty and Majestic). Then he said: In the next lesson, if Allah wills. Some of you?

The questioner : He distinguishes between minor and major sins.

The Shaykh : Yes.