Explanation of the author's statement: The fifth point: that faith has a sweetness that a person may find and may not find.

The Shaykh :"The fifth point: that faith has a sweetness that a person may find and may not find" From whom do we take this? From his saying: And this is evidence for the absence of this sweetness. Yes, so these three causes are absent.
"The sixth point: the four actions of the heart by which the nearness of Allah is not attained except through them" They are love, hatred, loyalty, and enmity. Four things; the nearness of Allah is not attained except through them. Yes, and even if a person's prayer and fasting are abundant, if he shows loyalty to the enemies of Allah, he will not attain the nearness of Allah. Just as Ibn al-Qayyim said:
"Do you love the enemies of the Beloved and claim love for Him? *** That is not possible"
We mentioned during the explanation that even children do not accept that you show loyalty to one who has enmity toward you. Even children in their own minds do not accept that at all. Yes. He says: "And no one tastes the flavor of faith except through them" due to the saying of Ibn Abbas. Good. "And no one tastes the flavor of faith".

The questioner : Is the waw in "wala" (loyalty) a dammah, O Shaykh? Is it "wala" (loyalty)?

The Shaykh : "Wala" (loyalty), not with a fatha or a kasrah.

The questioner : It is as if you said "wala" (loyalty).

The Shaykh : Perhaps... are you confused? Yes.
"The seventh point: the Companion's understanding of reality" The Companion, he means by this
The student: Ibn Abbas.

The Shaykh : Ibn Abbas (may Allah be pleased with him). "That most brotherhood is for the sake of worldly matters" And this is in his time and in our time now, even more so. Yes.
"The eighth point: the interpretation of:

and cut off from them are the ties [of relationship],

وتقطعت بهم الأسباب

[Al-Baqarah 2:166]

" He interpreted it with affection, but know that the interpretation of a verse by a Companion, if its wording is from the forms of generality, does not mean that it is restricted to this interpretation. Rather, this interpretation is like an example. Yes, because the criterion is the texts of the Book and the Sunnah. By what? By their generalities. The criterion is their generalities. So if their interpretation comes as an individual instance of this generality, then the interpreter intends it as an example. That is, like affection, and not even the other causes by which they seek nearness to Allah, which are not correct, for they will be severed from them and they will not gain any good from them. Then
He said, may Allah have mercy on him: "The ninth point: that some of the polytheists love Allah with an intense love" From whom do we take this?
The student:

The Shaykh : And those who believed.
The student: Their love...

The Shaykh : They love the rivals with an intense love. So if they love them as they love Allah, it necessarily follows from this that they love Allah with an intense love. But they equated the idols with Allah in love.

The questioner : ... O Shaykh, the comparison means that... is evidence that their love for Allah is more intense than their love for the idols? Or does comparing one thing to another mean that...?

The Shaykh : No, the original meaning of comparison is equality. Otherwise, yes, the original meaning of comparison is equality or attributing the compared thing to the thing it is compared to, even if this meaning is clearer in the thing it is compared to. Yes.

The questioner : We say... that some of them love Allah with an intense love, even though it has come in the verse that the believers are more intense in love for Allah.

The Shaykh : Yes, more intense.

The questioner : Yes, but their love is divided now.

The Shaykh : Yes, yes, correct. But they love them with an intense love.

The questioner : How do they love Him?

The Shaykh : Like this, they love Allah and they love their idols.

The questioner : They love the idols.

The Shaykh : And they love Allah as well, but this love did not benefit them.

The questioner : A weak love.

The Shaykh : No, it did not benefit them because Allah says: .

The questioner : ... They love Allah. How do they love Allah? ...

The Shaykh : They do not love Allah, and it does not follow from His saying: that their love for the idols is not intense. Rather, this supports that it is intense, because the name of superlative implies sharing in the description with an increase. So the meaning of "more intense" means that there is intensity there, or not? Ha ha.
The student: It did not occur to you.

The Shaykh : I say, "those who believed are more intense." What is it? It is a name of superlative. What does it indicate in meaning?
The student: Increase.

The Shaykh : It indicates sharing in the original meaning with an increase. So "more intense" means that they shared in the intensity of love, but those who believed are more intense in love for Allah. Yes.

The questioner : It would be an interpretation of the verse,

The Shaykh : As the love of Allah.

The questioner : They love their idols as those who believed love Allah.

The Shaykh : There is an aspect to this, but we mentioned during the explanation that this aspect is not correct because it contradicts the apparent meaning of the verse.
"The tenth point: the warning for those for whom the eight things are more beloved to them than their religion" The eight things, what are they? These eight things. The warning is in His saying: So the author, may Allah have mercy on him, informed us that the command here is for the warning. Yes.
"The eleventh point: that whoever takes a rival whose love equals the love of Allah, that is" What?
The student: Major shirk.

The Shaykh :"Major shirk" Yes, due to His saying: Then he clarified in the context of the verses that these are polytheists with major shirk, as evidenced by the punishment they have. Yes.