Explanation of the Book of Tawhid-19

The Shaykh :"And Ahmad narrated with a good chain from Ibn Mas'ud (may Allah be pleased with him), traced to the Prophet"
Traced to the Prophet: We know this to be what is attributed to the Messenger of Allah (peace and blessings be upon him).
This "min" is for partiality, and "shurara" is the plural of "sharr," just as "sahab" is the plural of "sahib." So "shurara" means the people of evil.
What is the grammatical parsing of "min"? It is a relative pronoun, but what is its grammatical position?
The student: ... .

The Shaykh : No, no.
The student: The predicate of "inna."

The Shaykh : And not the predicate of "inna."
The student: ... .

The Shaykh : The subject of "inna." Not the subject of "inna" meaning that whoever the Hour overtakes while they are alive, like those who took the graves of their prophets as mosques, is among the worst of people.
The Hour is the Day of Resurrection. It is called "the Hour" because it is a great calamity, and every great calamity is called "the Hour." It is said, "This is your hour..." which befalls a person.
And his saying: is a state describing... this is among the worst of people, those whom the Hour overtakes while they are alive. The second category: and those who take the graves as mosques. Even if they do not associate partners with Allah, they are among the worst of creation because they performed a means of the means of shirk (associating partners with Allah). There is a well-known jurisprudistic rule regarding means: whatever indicates a thing has the ruling of that thing... except... but it is given its ruling in the general sense. If it is a means to an obligatory act, it becomes obligatory; if it is a means to a forbidden act, it becomes forbidden. These people who take the graves as mosques are among the worst of people, refuge with Allah. And in his saying: there is a difficulty, for it is established from the Prophet (peace and blessings be upon him) that and in a narration: .
So how do we reconcile this with the second hadith? Because the apparent meaning of the hadith cited by the author is that everyone whom the Hour overtakes while they are alive is among the worst of creation, and they are among the worst of creation. And this indicates that a group will remain manifestly upon the truth until the establishment of the Hour.
The reconciliation between them is to say: The intended meaning of his saying: until the establishment of the Hour, means until the approach of the establishment of the Hour, until its nearness, and not until its actual establishment. Because its establishment will not occur except upon the worst of creation; it will not be established upon the people of good. So they remain until the establishment of the Hour. Then Allah the Exalted sends a wind that takes the soul of every believer, and no one remains on earth as a Muslim, and upon them the Hour is established.
And in his saying: is there evidence that people differ in evil, or not? I mean in evil, meaning some are more evil than others, right? ... Okay, they differ in evil, even though "fadl" means increase - Waleed - meaning, in reality, it is a good point. One thinks that "fadl" means increase in good. But remember, it means increase, and it is said "this is better than this" meaning he is more and greater. The correct thing is that we say: they differ in evil, and some are more severe than others in it. Is that not so? And just as they also differ in good, they are degrees with Allah, and Allah is All-Seeing of what they do. Yes, so people differ in good and differ in evil. The difference of people in good is in terms of quantity, or in terms of quality? Yes, in quantity and quality. Not everyone who prays is like the one who prayed two rak'ahs like the one who prayed four rak'ahs, right? And not the one who prays while standing, humble, and fearing death is like the one who prays while heedless, right? And not the one who advanced.