Explanation of the author's statement and his words: In the ruqyah for the sick person: (Our Lord, Allah is the One in the heavens. May Your name be sanctified. Your command is in the heavens and the earth, just as Your mercy is in the heavens

The Shaykh : He says: "and his words: in the ruqyah for the sick person" means reciting over the sick person "

Our Lord is Allah Who is in the heaven, holy is Thy name

ربنا الله الذي في السماء تقدس اسمك

Sunan Abi Dawud 3892Da'if (Al-Albani)

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Now, it appears that we have forgotten the methodological benefits.
In the first hadith, Allah says to Adam: In it, if a person knows this, he will be cautious and fear that he might be among the nine hundred and ninety-nine.
And in the second: A person fears that the speech passing between him and his Lord, Mighty and Majestic, will cause him to be exposed before Allah if He, Glorified and Exalted is He, addresses him regarding his sins. So he abandons the sins and fears.
He said: "in the ruqyah for the sick person

Narrated AbudDarda': I heard the Messenger of Allah (ﷺ) say: If any of you is suffering from anything or his brother is suffering, he should say: Our Lord is Allah Who is in the heaven, holy is Thy name, Thy command reigns supreme in the heaven and the earth, as Thy mercy in the heaven, make Thy mercy in the earth; forgive us our sins, and our errors; Thou art the Lord of good men; send down mercy from Thy mercy, and remedy, and remedy from Thy remedy on this pain so that it is healed up.

ربنا الله الذي في السماء إلى آخره

Sunan Abi Dawud 3892Da'if (Al-Albani)

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His words "in the ruqyah for the sick person" are from the chapter of adding the source or the name of the source to the object, not the agent?
The student: The doer.
The student: The object.

The Shaykh : Is the sick person the one performing the ruqyah or the one being treated?
The student: The one being treated.

The Shaykh : So, to the object. That is, in the ruqyah, when one recites over the sick person, he says: meaning, be pure. The name here is singular, but it is attached, so it includes
The student: All the names.

The Shaykh : All the names, meaning Your names are sanctified from every defect. Correct. Allah's command is effective in the heavens and the earth, as Allah the Exalted said: And He said:
The letter "kaf" here is for causation, and what is intended by it is seeking nearness to Allah the Exalted through making His mercy in the heavens so that He makes it in the earth. If you said, "Is not Allah's mercy also in the earth?" we would say, he is reciting over the sick person, and the sick person needs a special mercy by which what is removed?
The student: His illness.

The Shaykh : His illness. Then he said:
The student: Forgive us.

The Shaykh : Yes
The student: Forgive us.

The Shaykh : We have previously mentioned that "forgiveness" means covering the sin and passing over it. And "great sins" (huub) are the major sins, and "small sins" (khataya) are the minor ones. This is when they are combined. But if they are separated, they mean the same thing, meaning, forgive us our major sins and our minor ones. This is because in forgiveness, the disliked is removed and the desired is obtained, and because sins may stand between a person and his success, so he is not granted success and his supplication is not answered.
He said: only?
The student: A special lordship.

The Shaykh : This is a special lordship. As for the general lordship, He is the Lord of everything. Yes. Lordship can be special and general. Listen to the words of the magicians who believed: End.
The student: The Lord of Musa.

The Shaykh : And listen to His saying, the Exalted: This is specific.
The student: General.

The Shaykh : General. Now, who are the righteous? The righteous are the believers. Every believer is righteous. And this is from the chapter of seeking nearness to Allah through this special lordship so that Allah answers the supplication and cures the sick person. This supplication, everything mentioned before, is from the chapter of seeking nearness.
Mercy is of two types: Mercy which is an attribute of Allah, so this is not created and not separate from Allah, Mighty and Majestic. And mercy in the sense that it is an effect of mercy, so this is created. What is intended by mercy here, the first or the second?
The student: The second.

The Shaykh : The second. Likewise, healing. Allah is the Healer, and from Him is healing. So, the attribute of healing and healing is an action of His actions, and in this meaning, it is one of His attributes.
And as for its extension to the sick person, it is created among His creations. Now.
His words: Move the hamza.
The student: So that he may be cured.

The Shaykh : So that he may be cured, why?
The student: It is connected to...

The Shaykh : It is in the accusative case because it is the answer
The student: To the condition.

The Shaykh : The supplication so that he may be cured. But if it is read in the nominative case, "so that he is cured," then it is
The student: A new statement.

The Shaykh : A new statement. And the hadith is not followed if we read it in the nominative case. We do not follow the hadith. But if we read it in the accusative case, we follow it. That is, its meaning is, if we say correct. But if it is then we stop at his words: and it becomes a statement, meaning a declarative sentence that conveys that if a person recites with this ruqyah, then the sick person will be cured.

The questioner : What is the correct view, Shaykh?

The Shaykh : But the first meaning is better: "so that he may be cured" in the accusative case.

The questioner : Shaykh, with the kasrah...

The Shaykh : What?

The questioner : The ailment.

The Shaykh : What?

The questioner : Upon this ailment, or...

The Shaykh : This ailment or the ailment, both are acceptable.
The student: The methodological benefits, O Shaykh. The methodological benefits from the verse.

The Shaykh : Here, we have not finished with the attributes, and there is a methodological benefit. Yes.
How do we derive this, O 'Abd al-Rahman Ibrahim? Yes. How do we derive that?
The student: How, meaning?

The Shaykh : How do we derive his words: ?
The student: Yes, in this, "in" means "upon."

The Shaykh : We derive it in one of two ways. Yes.
The student: Either it is said that "in the heavens" means in the absolute direction of height, or it is said...

The Shaykh : Be patient. And on this assumption, "in"
The student: Means "upon."

The Shaykh : No one speaks. Either we derive it as "the heavens" meaning "height," and on this assumption, "in"
The student: Is for location.

The Shaykh : It is for location, and the meaning of is, meaning, upon the heavens, meaning meaning, in the height, meaning, in the height. Now.

The questioner : Above it.

The Shaykh : Yes.

The questioner : The creations that Allah created.

The Shaykh : The creations, what are they?

The questioner : The seven heavens, meaning.

The Shaykh : Yes, the seven heavens, the layers, meaning, from above the heavens, but above them.

The questioner : Yes

The Shaykh : Now, we need evidence that establishes for us that "in" comes to mean "upon."
The student: His saying, the Exalted: meaning, upon their shoulders.

The Shaykh : No, it is not "upon" in any case.
The student: Allah the Exalted said... Pharaoh:

The Shaykh : We will crucify you on the trunks of the palm trees, meaning.
The student: Upon the trunks of the palm trees.

The Shaykh : On the trunks of the palm trees.
The student: Upon the earth.

The Shaykh : Meaning, on the earth, although his saying: has the possibility that it is "upon their shoulders." Now...