Explanation of the Book of Prayer-19

The Shaykh : Then he said, may Allah have mercy on him: "And from 'Aishah (may Allah be pleased with her), she said:

God’s Messenger used to begin prayer with the takbir

كان رسول الله صلى الله عليه وسلم يستفتح الصلاة بالتكبير

Mishkat al-Masabih 791

"
That is, he begins by saying Allahu Akbar. And the prayer here is general, including the obligatory and the voluntary, and those with bowing and those without bowing. What is the one without bowing?
The student: The funeral prayer.

The Shaykh : The funeral prayer. And his saying "with the takbir" means by saying Allahu Akbar. "And the recitation" has two grammatical possibilities: the accusative and the genitive. On the reading of the genitive, the opening supplication is dropped, and the meaning of the hadith becomes: he begins the prayer with the takbir and the recitation of "All praise is due to Allah, Lord of the worlds." And on the reading of the accusative, that is, he begins the recitation with "All praise is due to Allah, Lord of the worlds." And this does not prevent there being an opening supplication before it. And for this reason, the reading of the accusative is preferred. "The recitation with the praise to Allah." How was it? "With the praise"? The ba is a preposition of the genitive? Raise your hand. Yes, it is not you, man... Yes, the question is: how was it? "The recitation with the praise to Allah"? The ba is a preposition of the genitive, does it make it genitive? I did not understand the answer, or did I not understand the question? Huh? Go on. "And the recitation with the praise to Allah," the ba is present. What is the implied meaning, according to the story?
The student: Yes.

The Shaykh : Okay, this... meaning he answered with the meaning, correct. "The recitation with the praise to Allah, Lord of the worlds" means with this surah. And based on this, we say the ba is a preposition of the genitive, and is in the genitive case by the ba, and the sign of its genitive is the kasrah, which was prevented from appearing by the story. Okay, to the end of the surah, it is known.
This surah is Surat al-Fatihah. It is called Surat al-Fatihah because the Noble Qur'an was opened with it, not because it was the first to be revealed, because the four verses in the surah "Iqra" (Read) were the first to be revealed. This surah has many characteristics:
First, that it is the longest surah, or the greatest surah, in the Qur'an.
And second, that its recitation is a pillar in every prayer; the prayer is not valid without it.
And third, that it is a ruqyah, a ruqyah for every illness. For any illness, recite al-Fatihah over it, because the Prophet (peace and blessings be upon him and his family) said: And he generalized it. For every illness, recite al-Fatihah over it, but with sincerity you will find the effect. Do we need to explain it, or is there no need?
The student: We need it.

The Shaykh : Huh?
The student: Yes, we need it.

The Shaykh : There is no power and no strength except with Allah.
The student: ...

The Shaykh : Huh?
The student: It has not passed us in the book.

The Shaykh : They judged, and you provided the reason. Yes, okay. Al-Hamd is describing the Praiseworthy with perfection, and it is not praising Allah with optional good as is known in some books, because what prevents us from saying "praising" is what came in the authentic hadith that when a person comes So, describing the Praiseworthy with perfection, along with love and magnification. This is al-Hamd. And the lam in the phrase "for Allah" is the lam of deserving and exclusivity. Of deserving, considering that al-Hamd is what is deserved. And of exclusivity, that all of al-Hamd is for Him. Where did we know that all of al-Hamd is for Him? From the alif-lam indicating comprehensiveness. The exclusivity is from the lam in His saying And Allah is the name for Lord of the worlds (Mighty and Majestic), and no other is called by it.
This is an attribute, meaning a description, but it is like a reason for what preceded, which is the divinity of Allah (Mighty and Majestic). So He is deserving of divinity because He is the Lord of the worlds, meaning their Creator, their Owner, and what else? And their Manager. And the intended meaning of "the worlds" is everything other than Allah. They were called "worlds" (al-'alamin) from "al-'ilm" (knowledge) because they are a sign of Allah (Mighty and Majestic). So in every creation, there is a sign of Allah, Lord of the worlds, as the poet said: "
How wondrous, how is the Divine disobeyed? *** Or how does the denier deny Him?
And in every thing there is a sign of His *** Pointing to the fact that He is One."
So all of creation is a sign of Allah. And if you wish, reflect on yourself and you will find the most amazing wonder in the spiritual attributes, the physical attributes, and the moral attributes. You will find the most amazing wonder. If you asked the doctors about the repeated processes in this stomach: food enters in classified varieties and exits as one variety. The hard and the soft enter it and exit with one characteristic. Processes. And these processes, in reality, have... this is distributed, this goes here and this goes here and this goes here. It is something amazing. Subhan Allah. And for this reason, He (Mighty and Majestic) said Take every thing. And how good it is that you read for this purpose the book "Miftah Dar al-Sa'adah" (The Key to the Abode of Happiness) by Ibn al-Qayyim (may Allah have mercy on him). You will find the most amazing wonder. Subhan Allah. So "the worlds" are all created things. They were called that because they are a sign of their Creator (Exalted and Majestic is He).
: How good is this description after He said "Lord of the worlds," to indicate that His lordship (Mighty and Majestic) is based on mercy, not on tyranny, error, mistake, or slip. No, it is based on mercy. Ar-Rahman and Ar-Rahim. Ar-Rahman in terms of the attribute, and Ar-Rahim in terms of the action. How is that? Ar-Rahman in terms of the establishment of mercy in Him, and that it is a vast mercy. And for this reason, it came in this pattern: Rahman, on the pattern of Fa'lan. And this pattern in the Arabic language indicates fullness and vastness, as it is said "Ghadhaban" (full of anger), "Sakran" (full of intoxication), and the like. Ar-Rahim in terms of the action, meaning the Merciful. And some scholars of knowledge interpreted Ar-Rahman as the general mercy, and Ar-Rahim as the specific mercy for the believers, due to the saying of Allah the Exalted: And in the reading And both readings carry a meaning. So "Malik" (King) from "al-mulk" (kingdom) is the disposition, and "Malik" (Owner) from "al-mulkut" (sovereignty) is the authority. So if you combine the two readings, it results that Allah the Exalted is a Malik (King) and a Malik (Owner). In the created things—may Allah have mercy on you—is a King but not an Owner? Or no, is he not a Sultan (Ruler)?
The student: Yes, yes.

The Shaykh : Is there? Is there a King who is not an Owner?
The student: ...

The Shaykh : Okay, I tell you: the King who is not the Owner in the general sense is the one who has no authority in his kingdom. The authority is for another, and the management is for another, but he is called a King by inheritance. This is a King but not an Owner. Is there now in Britain, which is called Great Britain, a Queen who is an Owner, or not an Owner?
The student: Not an Owner.

The Shaykh : Not an Owner. And her husband, who is called a King, is not an Owner. Okay, is there an Owner who is not a King? Does it exist?
The student: Yes.

The Shaykh : It exists. Many. Every one of you has a book; he is the Owner of it, but he is not a King.