Explanation of the author's statement: "And both of them narrated from him, saying: The Messenger of Allah (peace and blessings be upon him) said: 'Three qualities, whoever possesses them will find the sweetness of faith through them...'"

The Shaykh : And both of them narrated from him—from Anas—he said: The Messenger of Allah (peace and blessings be upon him) said:
"Three qualities, whoever possesses them will find through them"—First: The grammatical analysis of "three." What is it?
The student: The predicate of a nominal sentence.

The Shaykh : The predicate of a nominal sentence. And where is the subject?
The student: These three.

The Shaykh : What he mentioned... these.
The student: The subject.

The Shaykh : The subject. Good. We have not reached the predicate yet. It is a subject, but how is it permissible to begin with an indefinite noun? Ibn Malik says:
"And it is not permissible to begin with an indefinite noun *** unless it conveys a specific meaning", and this one certainly conveys a specific meaning. "Like 'At Zayd's place is a number'". Then it is described due to his saying: , on the assumption of some of you. Yes, but it is not actually described, because the conditional clause is the predicate of the subject. Good. Who is this? It is a conditional clause, and "kana" (was) is a past tense verb built for the passive voice.
The student: ...

The Shaykh : If I say "shudda" (was tied), what is this?
The student: A past tense verb.

The Shaykh : A past tense verb for the passive. Correct. Likewise, "kanna" is a past tense verb built for the passive voice. Is its original form "kana" or not? Good. If its original form is "kana," it becomes a defective past tense verb, and the nun is its subject, and in it is its predicate. And his saying: "wajada" (found) is a past tense verb built on fathah, in the position of jussive as the answer to the condition. And the sentence consisting of the verb of the condition and its answer is in the position of nominative as the predicate of the subject.
That is, whoever they are found in him, The ba here is for causality, meaning because of them. And his saying: "sweetness" is the object of "found." He found the sweetness of faith through them. And here, is the word "sweetness" a conceptual matter or a sensory matter?
The student: Conceptual.

The Shaykh : Good. Let us see. This sweetness is what a person feels within himself of comfort, tranquility, and expansion of the chest. It is not the sweetness of sugar, is it? So the sweetness is perceived by the soul, not by the saliva and the mouth. Yes. So the meaning is that he found the spiritual sweetness, which is what he finds of tranquility, comfort, and expansion of the chest. The first characteristic.
The student: Sensory or conceptual?

The Shaykh : Yes, it is not sensory, but it is not the sensory kind that is tasted by the mouth. It is not that. But it is a sensory kind that makes a person feel it with his heart. And the meaning is not that the sweetness of faith is knowledge, that it is knowledge, so that we say that the intended meaning is that it is conceptual. Rather, it is a sensory matter that a person tastes with his inner taste, not the outer one?
The student: The inner one.

The Shaykh : His inner taste. He said: This is the first characteristic, and it is the predicate of an omitted subject, estimated to be "the first." "Allah and His Messenger." The intended meaning of the Messenger (peace and blessings be upon him) is Muhammad, and likewise all the messengers. It is obligatory for us to love them more than anyone else. And his saying: "dearer" has a linguistic issue, which is that it is singular, even though the name is a name that can be dual (two). Why was it singularized? If I said "Zayd and 'Amr are standing," it would not be correct. Rather, you must say "are standing" (dual). So here, why was it singularized?
The student: Due to the presence of the conjunction.
The student: Because...

The Shaykh : On the assumption, here, what is the assumption? Of "min" (from). On the assumption of "min." Ibn Malik said: "And if" in the superlative form. Allah will prepare for me students who memorize and do not forget. Come on.
"And if it is indefinite or stripped of the article, masculine is obligatory *** and if it is singularized"
Yes, he did not say it this way. This is if you intend the meaning in the second verse that follows.
Good. That Allah and His Messenger be dearer to him than all of the world, even than himself, his child, his father, his wife, and all people. It has been mentioned to us previously that the causes of love for Allah and His Messenger are that when a person reflects on the blessings that Allah has bestowed upon him, which are innumerable, and on the removal of calamities, and reflects on the morals, actions, and worship of the Prophet (peace and blessings be upon him) for Allah the Exalted and Mighty, and what he endured of patience and perseverance against the enemies of Allah, and what Allah the Exalted brought about through his hand of guidance—all of this brings about love for Allah and His Messenger. And here, it is said that there is an issue in the hadith from the perspective of shirk (associating partners with Allah), because it came with the conjunction "wa" (and). He did not say "then His Messenger." And the predicate came for both of them: "dearer to him than all else." We say that this is because the love of the Messenger (peace and blessings be upon him) is part of the love of Allah. And for this reason, "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah" was made two pillars of Islam, not one pillar?
The student: One pillar.

The Shaykh : One pillar, because sincerity is not completed except through following, which came through the Prophet (peace and blessings be upon him).
Second: "That he love a person." The intended meaning is a man, but here it includes both men and women. "He does not love him except for Allah." The lam here is for causation, meaning except for the sake of Allah the Exalted and Mighty. And if that is the case, it is known that this beloved man was loved for Allah because he is established in the obedience of Allah the Exalted and Mighty. And the love of a person for another has many causes, does it not? He loves him for the world, he loves him for kinship, he loves him for companionship, he loves a woman, for example his wife, to attain pleasure from her, and he loves one who has done him good for his goodness to him. The important thing is that the causes of love are many. But if the love of this man is restricted to this one thing, which is for Allah—he does not love him except for Allah—then this is one of the causes of the presence of the sweetness of faith. Yes.
Third: This third sentence, "after Allah has saved him from it," indicates that the image is of a man who was a disbeliever and then became a Muslim. So he hates to return to disbelief after Allah has saved him from it, just as he hates to be thrown into the Fire. And the issue was mentioned in this form because the disbeliever becomes accustomed to what he was originally accustomed to, so he may return to it. As for one who does not know disbelief, he may be in this state, or he may be less, or he may be more. Yes, there is nothing more. He hates to return to disbelief after Allah has saved him from it, just as he hates to be thrown into the Fire. And there is no doubt that each one of us hates to be thrown into the Fire. So if he hates returning to disbelief just as he hates being thrown into the Fire, then he... regarding what he will be of the sweetness of faith. Is the sweetness...
Is the sweetness...
(Peace and blessings be upon him). This gathering is specific to the Prophet (peace and blessings be upon him), and as for the negation of shirk in his right, unlike others. And some of them said that the Prophet (peace and blessings be upon him) said this before he was prohibited from it, so this would be a transmission from the original state. But the most correct view, which has no issue, is to say that the position of the sermon requires elaboration and the context of clear expressions.
Good. His saying:
And in a narration: to the end of it. And in a narration: . And the author brought this because the negation of the finding of the sweetness, in the first narration, is through the implication (mafhum). "Lower your voices." And here it is through the explicit statement (manut). Look at the first hadith: . This is the explicit statement. What is its implication? Whoever does not possess them does not find the sweetness of faith. So it indicates the negation of the sweetness of faith by the absence of these things, indicating it by implication. As for , it indicates the negation of the sweetness of faith for one who does not possess these three states by the explicit statement. And the indication by the explicit statement is stronger than the indication by implication. So if someone asks: What is the benefit of the author bringing this narration? We say the benefit is what we mentioned: that its indication of the negation of the presence of the sweetness of faith is explicit by the path of the explicit statement, and the first is by the path of implication, and the indication by the explicit statement is stronger.