Explanation of the Book: The Beginning of Revelation, Faith, and Knowledge-02b

The reciter: Muhammad ibn al-Muthanna narrated to us, saying: Abd al-Wahhab al-Thaqafi narrated to us, saying: Ayyub narrated to us from Abu Qilabah from Anas ibn Malik (may Allah be pleased with him) from the Prophet (peace and blessings be upon him), who said: .

The Shaykh : Faith has a sweetness, and it is not a physical sweetness that one tastes with his tongue, but rather a spiritual sweetness that one tastes with his heart. It is the delight in faith, the expansion of the chest in Islam, tranquility, and the like of these things, which a person can hardly describe, because these are spiritual, heart-related matters that cannot be fully visualized.
Faith has a sweetness, and sometimes a person finds the sweetness of faith, and sometimes this sweetness weakens, depending on the attachment to Allah (Mighty and Majestic) and the connection with Him that is in the heart. So the sweetness of faith has a sign:
First:
Second: The meaning is: that the reason for his love of that person should not be another reason, such as loving him for kinship, friendship, his kindness to him, or the like. That is, his love for this man should not be for anything that warrants love except for the sake of Allah. But to love a person for no reason other than for the sake of Allah means because of his performance of the worship of Allah. This issue has led some people, especially among women, to make their love for Allah or in Allah a love alongside Allah, may Allah protect us from that. Their hearts become attached to the beloved more than they are attached to Allah (Mighty and Majestic), and he is always the one on their mind and in their remembrance, whether awake or asleep. This is not love for Allah; this is love alongside Allah, so it is a type of shirk (associating partners with Allah). Therefore, a person must, if he feels this in himself, abandon it by any means, but by any permissible means, not by forbidden means, such that he transgresses against that man or the woman transgresses against that woman with injustice or the like. Because some people treat this condition with evil. What do they do? They mistreat this person, or the woman mistreats this woman, in order to create enmity and hatred between them. This is not correct. The cure for this is a cure with the forbidden, and the scholars say that treating oneself with the forbidden is?
Forbidden. But one should distract oneself from it with the love of Allah and His Messenger. For example, one reads the Seerah, reads history, or distracts oneself with other things until his love for this person, to whom he became attached until he became loving him alongside Allah rather than for the sake of Allah, becomes balanced.
Now, , is this specific to one who was a disbeliever and then became a Muslim? Or does the meaning of "return to disbelief" mean becoming a disbeliever, even if he was not previously a disbeliever?
The student: The second.

The Shaykh : The apparent meaning is the second. And indicating this is the statement of Shu'ayb to his people: .
Do we say that Shu'ayb was upon disbelief? No, but the meaning is that we do not possess this description.
They said, and from this is his saying (peace and blessings be upon him and his family): What is the meaning?
The meaning is not that it was first meadows and rivers and then it returns, but rather the meaning is until it becomes meadows and rivers. So the apparent meaning of his saying: is that it becomes so, and it is not intended that he was a disbeliever and then became a Muslim. Yes.
This indicates that they found the sweetness of faith. But it is said: if a man is forced to commit disbelief or be thrown into the Fire, is it permissible for him to disbelieve?
Yes, he disbelieves with his tongue only, due to the saying of the Exalted: Now.