I said: If it is him, then he is trustworthy. There is another supporting narration from Ibn ʿAbbās who said: "A man came to the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) and spoke to him about some matters, saying: 'What Allāh wills and you will!' The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: 'Have you made me an equal with Allāh (in another wording: a rival)? No, rather what Allāh alone wills.'"

- "Have you made me an equal with Allāh (in another wording: a rival)? No, rather what Allāh alone wills." (from Ibn ʿAbbās): It was recorded by al-Bukhārī in "al-Adab al-Mufrad" (787), Ibn Mājah (2117), al-Ṭaḥāwī in "al-Mushkil" (1/90), al-Bayhaqī (3/217), Aḥmad (1/214, 224, 283, 347), al-Ṭabarānī in "al-Kabīr" (3/186/1), Abū Nuʿaym in "al-Ḥilyah" (4/99), al-Khaṭīb in "al-Tārīkh" (8/105), and Ibn ʿAsākir (12/7/2) through various chains from al-Ajlah from Yazīd ibn al-Aṣam from Ibn ʿAbbās. However, Ibn ʿAsākir mentioned "al-Aʿmash" instead of "al-Ajlah." I said: This al-Ajlah is Ibn ʿAbd Allāh Abū Ḥujayrah al-Kindī, and he is truthful, a Shīʿī, as mentioned in "al-Taqrīb," and the rest of the narrators are trustworthy, the narrators of the two Shaykhs, so the isnād is good. The understanding of the ḥadīth: I said: In these ḥadīths, the statement of a man to another: "What Allāh wills and you will" is considered shirk in the view of the Lawgiver, and it is from the shirk of expressions, as it implies that the will of the servant is on the same level as the will of the Lord, and the reason is the conjunction of the two wills. Similar to this is the saying of some common people and their likes who claim knowledge: "I have no one but Allāh and you." And "We rely on Allāh and you." Likewise, the saying of some speakers: "In the name of Allāh and the nation." or "In the name of Allāh and the people" and similar expressions of shirk, which must be abandoned and repented from, out of respect for Allāh