Whoever attaches himself to something, meaning he relies on it, so that he places his hope in it and the removal of his fear in it, and it becomes his greatest concern, the limit of his knowledge, his reliance, and the one to whom he turns, then he is

The Shaykh : Meaning he relied on it, so that he placed his hope in it and the removal of his fear in it, and it became his greatest concern, the limit of his knowledge, his reliance, and the one to whom he turns, then he is delegated to it. The meaning of "delegated to it" is: it is attributed to it and entrusted to it. The word "something" is an indefinite noun in the context of a negation or a condition? A condition, so it encompasses all things. Whoever attaches himself to Allah (Glorified and Exalted is He) and places his desire in Him, his hope in Him, and his fear in Him, and whatever attachment he has for anything, he attaches it to Allah, for Allah the Exalted says: and He is sufficient for him. Therefore, it was among the supplications of the messengers and their followers to say: when things become dark and difficult. Ibrahim said it when he was thrown into the fire, and the Prophet (peace and blessings be upon him) said it when it was said to him: He and his companions said it. And whoever attaches himself to other than Allah is also delegated to it. So whoever places his hope in a creation, whether it is alive or dead, and whether it is in what it can do or what it cannot do, he is delegated to it, he is entrusted to it. But the thing that cannot do it, attaching oneself to it is shirk (associating partners with Allah). And the thing that can do it, attaching oneself to it is from the category of attaching oneself to the cause. If he attaches himself to it disregarding Allah (Glorified and Exalted is He), who is the Creator of the cause, then this is minor shirk. And if he attaches himself to it while believing that Allah the Exalted is the one who causes it, then this is correct and does not contradict tawhid (the oneness of Allah). And with that, it is recommended for a person, even with the existence of valid, Shari'ah-prescribed causes, not to attach himself to the cause, but to attach it to Allah (Glorified and Exalted is He). An example of that: for instance, a person has a salary, his provision is attached to it, and what is it? To this position from which this salary is obtained. So if he believes in this cause by which he takes the salary while turning away from the One who prepares the cause, who is Allah, then this is undoubtedly a type of shirk. But if he believes that it is a cause and that the one who causes it is Allah (Glorified and Exalted is He), and he places his reliance on the one who causes it, but he feels in his heart that this is from the cause, then this does not contradict tawakkul (reliance upon Allah). And the Messenger of Allah (peace and blessings be upon him) used to take hold of the causes and attach himself to them, but with his reliance on whom? On the one who causes it, who is Allah. But if he attaches himself to a cause that has no effect, like the one who attaches himself to a dead person in obtaining provision, or facilitating a matter, or repelling harm, then this is major shirk. And by this we know that attaching oneself to other than Allah is divided into three categories: a category that contradicts the perfection of tawhid, a category that contradicts tawhid from its origin, and a category that contradicts neither this nor that. The category that contradicts tawhid from its origin is that a person attaches himself to something that cannot have any effect in that matter, with complete reliance, turning away from Allah (Glorified and Exalted is He) by that, like the attachment of the people of graves to those in the graves, or not? Therefore, when severe hardship touches them, they say, "O Lord, save us," like that? No, they do not say, "O so-and-so, save us." Some of them call upon 'Ali and say, "O 'Ali," and some of them call upon al-Husayn, "O Husayn," and some of them call upon al-Badawi, "O Badawi," and so on. And some of them call upon the Messenger (peace and blessings be upon him). This is undoubtedly major shirk that takes one out of the religion. The second: one who relies on a valid, Shari'ah-prescribed cause while turning away from the one who causes it, who is Allah (Mighty and Majestic), and not directing his heart to Him, what is its ruling? A type of shirk, and we do not say it is major shirk, because Allah made this cause a cause
And the third type: that he attaches himself to the cause, yes, a mere attachment because it is a cause only, while his original reliance is on whom? On Allah, and he believes that this cause is from Allah, and that Allah the Exalted, if He willed, would cut it off, and if He willed, would keep it, and that the cause has no effect without Allah (Mighty and Majestic). This does not contradict tawhid, neither in perfection nor in origin. It is on this basis it is absolute, but it has this detail as required by the Shari'ah evidence in this chapter.