Explanation of the author's statement: And from Ibn Mas'ud, marfu': (Tatayyur is shirk, tatayyur is shirk.

The Shaykh : And from Ibn Mas'ud, marfu': Marfu' means traced to the Prophet (peace and blessings be upon him). And his saying: These two sentences are emphatic of each other from the perspective of verbal emphasis, because if you estimate the speech with its wording, it is called verbal emphasis. Ibn Malik said:
"And there is no verbal emphasis *** that comes repeated, like your saying: 'Go slowly, go slowly'"
"Go slowly, go slowly" is verbal emphasis. He said: meaning that it is a type of shirk, not all of shirk. If the intended meaning were that it is all of shirk, he would have said: "Tatayyur is shirk." So it is a type of shirk. And based on this, we ask: Is the shirk intended here major shirk that expels one from the religion, or is it a type of shirk? We say it is a type of shirk, like his saying (peace and blessings be upon him): meaning that it is not the disbelief that expels one from the religion. He did not say "they are disbelief," but regarding leaving the prayer, he said: So we must know the difference between the definite article (al) or that which indicates comprehensiveness, and the absence of it from the wording. If it is said, for example, "this is kufr," the intended meaning is that it does not expel one from the religion. And if it is said: "this is the kufr," then it is the one that expels one from the religion. So here we say it is shirk, but it does not expel one from the religion. If a person takes an omen from something he saw or heard, he is considered a mushrik, committing shirk that expels one from the religion. But it is shirk from which aspect? From the aspect that he relied on this cause which Allah did not make a cause. And this weakens tawakkul in Allah (Mighty and Majestic) and weakens the resolve. And a principle has passed us that every person who relies on a cause that the Shari'ah did not make a cause is a mushrik, because he created a cause that Allah did not make a cause. And this is a type of associating partners with Allah, either in legislation if this cause is legislative, or in estimation if this cause is natural. Yes. So we say it is shirk that does not expel one from the religion. But what is your opinion if this pessimist or this one who takes omens believed that this thing acts by itself without Allah? It would be major shirk, because everyone who believes that something shares with Allah (Glorified and Exalted is He) in creation and bringing into existence is a mushrik. For Allah (Glorified and Exalted is He) alone is the Creator. Which type of shirk is it? Shirk in al-uluhiyyah, or in the names and attributes, or in al-rububiyyah?
The Student: Lordship.

The Shaykh : Al-rububiyyah. Yes, he is a mushrik in al-rububiyyah.
He said: Let us look at the grammar. The grammar of this sentence has a problem. Who can parse it? The subject (mubtada') is omitted, but if you wish, estimate it before "illa" and make what comes after "illa" a substitute for it. And if you wish, it is the one... yes, the one after "illa." If you estimate what comes after "illa" as a noun, it has these two aspects. If you estimate it as a verb, then the subject is omitted, because the subject cannot be a verb. Meaning "and none of us is one except he takes an omen" or "except he falls into it."
And the summary now is that "mina" (from us) is a preposition and a noun in the genitive case, and "ha" (it) is the predicate of an omitted subject. This subject is either before "illa" if you estimate what comes after "illa" as a verb, and "none of us is one except he takes an omen," the subject is omitted after "illa," meaning "and from us except one who takes an omen." Yes. So means that no person is free from taking omens. No person hears something and becomes pessimistic, or begins an action and finds its beginning not easy, so he becomes pessimistic. Yes, and he leaves it. But he says: And tawakkul is this: sincere reliance on Allah (Glorified and Exalted is He) in bringing benefits and repelling harms, with trust in Him, with trust in Allah. They explained it this way as sincere reliance on Allah in bringing benefits and repelling harms with trust in Him. It is not enough to just have sincere reliance, but you must trust in Him, because He (Glorified and Exalted is He) says: Yes.

The questioner : What is the benefit of the omission?

The Shaykh : Yes.

The questioner : Omission of the speech.

The Shaykh : A thing may be omitted out of dislike for mentioning it by its wording, and it is left to the mind of the listener.

The questioner : Meaning like this, he disliked...

The Shaykh : He disliked being explicit. Yes. He said: "Narrated by Abu Dawud and al-Tirmidhi, and he graded it as sahih, and made its end from the saying of Ibn Mas'ud" Where is its end? And it is worthy that it be from the saying of Ibn Mas'ud. And based on this, it would be mawquf, but it is an idraj from the types of idraj. And it has passed us in the terminology of hadith that idraj is when one of the narrators inserts a word from himself into the hadith without clarification. It may be in the isnad and it may be in the matn, but most of it is in the matn. And it was mentioned before, so that we recall what has passed, that the idraj may be at the beginning of the hadith, and the idraj may be in the middle of the hadith, and the idraj may be at the end of the hadith, and that is the most common. Its example: at the beginning of the hadith: Abu Hurayrah (may Allah be pleased with him) said: "So perform wudu' thoroughly." This is from the speech of Abu Hurayrah. is from the speech of the Prophet (peace and blessings be upon him). And in its middle, the saying of al-Zuhri in the hadith of the beginning of revelation: The listener may say that this is from the saying of A'ishah, but I explained it, and it is from the saying of al-Zuhri. And they also gave as an example a hadith, but it is weak in reality: Yes. So its example at the end is this hadith, which is close. And from it also is al-shighar.
The student: .

The Shaykh : And also the hadith of Abu Hurayrah: So this is from the speech of Abu Hurayrah.
So the ruling of the idraj, the ruling of the insertion... except with clarification. And the ruling of the idraj is that it is weak... in the narrated hadith.