Explanation of the author's statement: From Anas: That the Messenger of Allah (peace and blessings be upon him) said

The Shaykh : Then he said: "From Anas (may Allah be pleased with him): That the Prophet (peace and blessings be upon him) said:

None of you is a believer until I am dearer to him than his child, his father, and the whole of mankind.

لا يؤمن أحدُكم حتى أكون أحب إليه من ولده ووالده والناس أجمعين

Sahih Muslim 44b

" His statement: This is a negation. The negation of faith, and the negation of a thing is sometimes intended to mean the negation of perfection, and sometimes it is intended to mean the negation of the essence. Sometimes it is intended to mean the negation of the obligatory perfection, which is not the negation of the extra perfection beyond the obligatory, and sometimes it is intended to mean the negation of the essence. So if someone asks us: What is the criterion for this matter? What is the criterion for this negation being...
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And the legal principles dictate that the absence of this thing is intended to mean absolute absence, so it is for absolute absence. And if that is not intended, then it is for the absence of what? The absence of perfection. But the negation is never due to the absence of something recommended. So if it is said: There is no prayer without purification, the meaning is that it is not valid, so this is a negation of the obligatory perfection, meaning that a thing is not negated except due to the absence of an obligatory matter in it. to the end. Is the faith negated here its essence? The essence of faith, or its obligatory perfection? Its obligatory perfection. Except if the heart is completely devoid of the love of the Messenger of Allah (peace and blessings be upon him), then there is no doubt that this is a negation of absolute faith, absolutely. Meaning, if there is no love for the Messenger of Allah (peace and blessings be upon him) in the heart of a person, then he is not a believer. But the hadith here is not a negation of the love, but it is conditioned by what? By the perfection of the love, that he be more beloved to him...
And his statement: He started with the child because the heart's attachment to it is stronger, and a person's love for his child is generally stronger than his love for his father. And his statement: includes the male and the female. And his statement: means his father and his grandfather, however high up, and his mother and his grandmother, however high up. And his statement: includes his brothers, his uncles, his cousins, his nephews, his companions, his friends, and himself as well. And himself, why does it include himself? Because he is among the people, because he is one of the people. So faith is not complete except with this, that the Messenger (may the prayer and peace of Allah be upon him) be more beloved to him than everything of the created beings. Yes, why? And how? Why do we love him more than this? Because he is the Messenger of Allah (Mighty and Majestic). And if Allah is more beloved to you than everything, then His Messenger is more beloved to you than every created being.
And secondly: The Prophet (may the prayer and peace of Allah be upon him) is loved for many reasons. First: For what he did in worshipping Allah and conveying His message. So you love him for the sake of Allah, because no one among the human beings has done what the Prophet (may the prayer and peace of Allah be upon him) did in conveying the message and worship. So you love him for this. You also love him for the noble morals and the beauties of deeds that Allah endowed him with. No? Because we love whoever is described with this, even if he were not the Messenger of Allah (peace and blessings be upon him). You also love him for what Allah (Glorified and Exalted is He) brought about through his hands of your guidance, teaching, direction, and instruction. If not for the Messenger of Allah (peace and blessings be upon him), where would we learn this knowledge? No? But Allah sent him with the truth, so he conveyed the message and fulfilled the trust. You also love him for his patience with harm in the religion of Allah. He was patient and made others patient, and he was harmed for the sake of Allah (Glorified and Exalted is He), so he was patient. He was patient like the resolute messengers (may the prayer and peace of Allah be upon him). So you love him for all these qualities. Otherwise, it may be difficult for a person to love someone he does not see. But if a person reflects and ponders these matters regarding the Messenger of Allah (peace and blessings be upon him), he loves him without doubt. For this reason, it came in the hadith, although it is not authentic: So you love Allah (Glorified and Exalted is He) for the blessings He provides you with and the harms He averts from you. Every blessing So you love this Bestower who has showered you with blessings and bestowed them upon you, apparent and hidden, and averted from you the harms that... So likewise, the Messenger of Allah (peace and blessings be upon him) is loved for these matters. And the love of the Messenger of Allah (peace and blessings be upon him) is part of the love of Allah, no? Yes, it is part of the love of Allah, because it is the first type of the second category.
It is derived from this hadith the obligation of prioritizing the love of the Messenger of Allah (peace and blessings be upon him) over the love of people, or not?
And secondly: Ransoming the Messenger (may the prayer and peace of Allah be upon him) with one's self and wealth, correct? Yes, meaning it is obligatory that you prioritize his love over your self, so you ransom him with your self and your wealth.
And in it is also that it is obligatory for a person to support the Sunnah of the Messenger of Allah (peace and blessings be upon him) and devote his self, his wealth, and all his energy to it. Why? Because it is part of the perfection of the love of the Messenger of Allah (peace and blessings be upon him). If you love a person, you love that he succeeds in his matter, no? I do not think any one of you would say, "I love so-and-so, and he loves to fail in this beloved matter," is that not so? If this is the case, then whoever loves the Messenger of Allah (peace and blessings be upon him) must love his Sunnah and his Shari'ah and defend them as he defends the person of the Messenger of Allah (peace and blessings be upon him). For this reason, some of the scholars said regarding His statement (Glorified and Exalted is He): meaning, the one who hates you is the most cut off. They said, and likewise, whoever hates his Shari'ah is the most cut off. So the one who hates the Messenger of Allah (peace and blessings be upon him) and the one who hates his Shari'ah is without doubt the most cut off, severed, with no good in him and no blessing.
And among the benefits of the hadith: The permissibility of the love that is for compassion and the love that is for reverence and honor. Where is this taken from? From his statement: So he permitted establishing the essence of love, but he obligated that the love of the Messenger of Allah (peace and blessings be upon him) be prioritized over the love of these people. And this is a natural matter that no one denies. Good.
And among the benefits of the hadith is the obligation of prioritizing the statement of the Messenger of Allah (peace and blessings be upon him) over the statement of all people, because it is a necessary consequence of him being more beloved that his statement be prioritized over everyone, even over your self. Yes? Yes, even over your self. For example, you say something and you like it, and you say, "Let's implement this thing, do this thing." Then a man comes to you and says, "What you said and obligated upon us contradicts the statement of the Messenger of Allah (peace and blessings be upon him) thus and thus." What is obligatory upon you? If the Messenger is more beloved to you than your self, then you support the Messenger of Allah (peace and blessings be upon him) more than you support your self, and you refute your self with the statement of the Messenger of Allah (peace and blessings be upon him). Yes. For this reason, some of them said:
"You disobey the Divine while you claim to love Him *** This, by my life, in reasoning is unique
If your love were sincere, you would have obeyed Him *** Indeed, the lover is obedient to the one he loves"
The student: Awful

The Shaykh : It is not "unique" (badi'), that is what I remember. And in any case, it is "unique" (badi'), meaning strange.
The student: ... Good.

The Shaykh : No, "unique" (badi') means the strange thing, the thing that is wondered at, meaning the one that contradicts the standard.
Good, so it is taken from this hadith the obligation of prioritizing the statement of the Messenger of Allah (peace and blessings be upon him) over the statement of all people, even over the statement of Abu Bakr?
The student: Yes.

The Shaykh : And 'Umar?
The student: Yes.

The Shaykh : And 'Uthman?
The student: Yes.

The Shaykh : And 'Ali?
The student: Yes.

The Shaykh : Good, and the four Imams?
The student: Is all the more so.

The Shaykh : It is even more so for those who came after them. But we have previously stated that if you see a hadith that contradicts other authentic and clear hadiths, or contradicts the opinion of the majority of the scholars, what is obligatory for us is what? It is to verify and to be deliberate in the matter, because following anomalous narrations leads to anomaly. Therefore, it is obligatory for us, if we see a hadith that contradicts what the majority of the Ummah is upon, or contradicts the authentic hadiths which are like mountains in their firmness, that we do not say we reject it. Rather, it is obligatory for us to verify, study, and review its chain of narration until it becomes clear. If it becomes clear, then there is no harm in specifying the stronger with what is weaker. Yes. It is also possible that the disagreement of the Ummah is that the hadith is weak and contradicts the opinion of the majority of the Ummah; this is a possible matter. But the important thing is that we verify in the matter. And this rule benefits you in many of the statements that were mentioned recently and which the predecessors overlooked. Yes, and it has become a place of discussion among people. It is obligatory to follow this path. It is said: Where are the people from these hadiths? If these hadiths were from the Shari'ah of Allah, they would have been preserved, remaining, and known. Yes, just as it was mentioned that if a person does not perform the tawaf of departure before the sun sets on the day of Eid, he returns in a state of ihram. This hadith, although its chain appears to be authentic, is weak and anomalous. For this reason, it was not mentioned that anyone acted upon it except one or two of the Tabi'un. Otherwise, the Ummah is upon the contrary. So for such hadiths, a person must be careful and verify. We do not say they are rejected, because they may be authentic, but a person must verify in them greatly.
The relevance of this hadith to the chapter is apparent. And what is the relevance? It is in the chapter of love, the love of the Messenger (peace and blessings be upon him), whose love is part of the love of Allah. Yes.