Explanation of the author's statement: In the authentic collections, from Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him), who said:

The Shaykh :"From Abu Hurayrah, from the Prophet (peace and blessings be upon him), who said:

The vilest name in Allah's sight is Malik al-Amidh (King of Kings).

إن أخنع اسم عند الله رجل تسمى ملك الأملاك

Sahih Muslim 2143a

" "Akhna'" means the most despicable. The reward is of the same kind as the deed. This man who called himself King of Kings—what was his intention? His intention was to elevate himself and to magnify himself, even above the kings, King of Kings. He was met, may Allah protect us, with the opposite of his intention, so his punishment became that he is the most despicable name with Allah. For this reason, the most beloved name to Allah is one that indicates humility and submission to Allah, and it is the most beloved of names to Allah: 'Abdullah and 'Abd al-Rahman. So the closer a name is to humility and submission to Allah, Lord of the worlds, the more beloved it is to Allah. And the more it indicates tyranny, power, and magnification, the more hateful it is to Allah and the more despicable it is with Him. So the most despicable name with Allah is a man who calls himself King of Kings, because he placed himself in a high rank, indeed the highest thing. For kings are the highest class of people in terms of power. So when this man became King of Kings, it meant that he made for himself a rank above the rank of kings, and this is not for anyone but Allah (Mighty and Majestic). Therefore, he was met with the opposite of his intention, so he became the most despicable name with Allah.
He said: There is no owner and no king but Allah (Mighty and Majestic). For this reason, it came in the verse in Surat al-Fatihah: and in order to combine the two matters: kingship and the perfection of disposal. Kingship is that He has the word, for the king has the word, and the owner has the perfection of disposal. And how many a king is not an owner, or is that not so? Can there be a king here who is not an owner? It is possible, yes, it is possible. It is possible for one to become a king and be magnified, and drums are beaten for him and everything, but he is not an owner in reality; all matters are without him. Now, the Queen of Britain is called a queen, but she has no say; all matters are without her. So perhaps a king is not an owner, and perhaps an owner is not a king. Does that happen? It does not happen, Khalid. Now, you are the owner of your book, and are you a king?
The student: ...

The Shaykh : Now, perhaps a king is not an owner. Perhaps a king is not an owner, and perhaps an owner is not a king. For this reason, the noble verse came with the two recitations so that it is known that He (Glorified and Exalted is He) is King and Owner: a King with authority, greatness, and a decisive word, and an Owner who is unique in managing all the affairs of His kingdom, and everything is a kingdom for Allah and a kingship for Allah (Glorified and Exalted is He).
Here he said: And likewise, there is no king but Allah (Mighty and Majestic). So if there is no owner but Allah, then it is even more so that there is no king but Allah (Glorified and Exalted is He).
Now, Which type of tawhid (the oneness of Allah) does this relate to: al-uluhiyyah (oneness of worship), al-rububiyyah (oneness of lordship), or al-asma' wa al-sifat (oneness of the names and attributes)?
The student: Al-rububiyyah (oneness of lordship).

The Shaykh : Al-rububiyyah (oneness of lordship). For this reason, it has preceded us that tawhid al-rububiyyah (oneness of lordship) centers on three matters: creation, ownership, and management. Is that so? Did this not pass us? It passed us that tawhid al-rububiyyah (oneness of lordship) rests on three matters: creation, ownership, and management. So there is no creator but Allah, no owner but Allah, and no manager but Allah. All of this has its evidence in the Book, in the Noble Qur'an, regardless of the indication of reason. Allah the Exalted said: The interrogation here means negation, but it came in the form of interrogation, which is for negation because it is more imbued with the meaning of challenge, meaning if you find one, bring it. And He the Exalted said: It is the pronoun of separation, and what does it indicate? It indicates emphasis and restriction. So there is no creator but Allah (Mighty and Majestic). And He said: Those is a relative pronoun that includes everyone who is called upon besides Allah. Look, if they all gathered to create a fly, they could not. To create a mosquito, which is smaller than the fly? How? They could not manage the fly, but they could manage the mosquito? No, they cannot. So the example of the fly is not for estimation, but for exaggeration. And what comes by way of exaggeration has no concept of much or little. And this rule has also passed us. Now, this is creation. Where is the evidence that Allah is unique in ownership? Yes. As for the matter of management: There is much of His uniqueness in ownership. Now.
His uniqueness in management: And if you ask them, do they think You did well. Say: Who provides for you from the heaven and the earth? , So the verses are many in this. What remains? Nothing remains. Creation, ownership, and management. But someone might say: That other than Allah is a creator, due to the saying of Allah the Exalted: , and His saying in the authentic hadith regarding the image-makers: It is said: So He affirmed creation. And He the Exalted said: So He affirmed craftsmanship. And in ownership He said: , and He said: And in management and command... So what is the answer? It will come, if Allah wills, after the adhan. And reflect upon it.
...It is not bringing into existence, but it is a transformation from one thing to another. As for the substance of this thing, it is from Allah (Mighty and Majestic); He is the one who created it. Is that not so? Let us suppose, for example, that this man made a door. Can we say he created it if he brought it into existence after he deliberated and planned? But is he the one who truly created it? No. But he transformed wood from one attribute to another until he made it a door. And so on. So creation is not bringing into existence. For this reason, if all of creation gathered to bring something into existence, they would never bring it into existence. All the elements of the universe are from Allah (Mighty and Majestic); He is the one who created them. And the utmost that a human has of that is what? To transform it, by what Allah (Mighty and Majestic) taught him, into what he wants it to be. This is from one aspect. And from another aspect, it is limited. Even if we said creation regarding the creation of Adam, it is limited. Did anyone claim that he created the sun or the moon or the sky? Never. And so we say regarding ownership: ownership is limited and not absolute. It is limited to what I am specialized in. So this is my ownership, but I do not say that I own what is in your hand, is that not so? So it is limited. It is also restricted; I cannot own this thing except by the requirement of the Shari'ah, and I cannot dispose of it as I wish. If someone wanted to burn his wealth, is that possible? It is not possible except within the limits of the Shari'ah. And so we say regarding management: the human, yes, has management and command, but his management and command are under the will of Allah: So he is not independent in his management or his will. And by this, we know that true creation, true ownership, and true management belong to whom? To Allah (Glorified and Exalted is He). And Allah knows best.