Bukhari

Explanation:
In the previous chapters, the phrase «من الايمان» was given precedence, whereas here, precedence has been given to «حب الرسول» in relation to faith (iman). The purpose in this is etiquette, and to convey that the love of the Messenger is what completes faith from beginning to end. If this exists, then faith exists; if it does not, then there is nothing. This also sheds light on the increase and decrease of faith, and that righteous deeds, virtuous character, and praiseworthy traits are all included within faith. For the Messenger of Allah (sallallahu alayhi wa sallam) has, under oath, negated the faith of the person in whose heart the love for anyone—be it his father or his children—overcomes his love for the Messenger of Allah (sallallahu alayhi wa sallam). In the narration, the word «والد» has been given precedence because the rights of parents are greater than those of children, and in the word «والد», the mother is also included.

Hadith Commentary:
➊
Unlike other headings, in this heading, out of respect, the mention of the Messenger of Allah (sallallahu alayhi wa sallam) has been placed first. Furthermore, in matters of faith, love for the Messenger of Allah (sallallahu alayhi wa sallam) holds the status of the fundamental principle, because only that Muslim who has love for the Messenger of Allah (sallallahu alayhi wa sallam) will be able to comply with other commands, and it is through this very love for the Messenger that faith is perfected.
If this love exists, then there is faith; otherwise, he is deprived of faith.
This also sheds light on the increase and decrease of faith, because love is such an action in which there is fluctuation.

➋
There are two types of love:
One is natural (tabi‘i), which is involuntary.
This type of love is not the criterion for faith.
The uncle of the Messenger of Allah (sallallahu alayhi wa sallam), Abu Talib, had natural love for him, but even so, he is not counted among the Muslims.
The second type is legal (shar‘i) and rational love, in which a person uses his will and choice; the basis of faith is upon this legal love.
And it is a reality that when there is legal love for someone, then natural love also follows; however, the requirement of legal love is that in case of conflict, legal love should prevail.

➌
In this hadith, the love of one’s own self is not mentioned because here the mention is according to what is apparent, and love for one’s own self does not manifest outwardly. Then, in another narration, the love of all people is mentioned, and in its generality, love for one’s own self is also included. Moreover, in the hadith, the mention of love for one’s own self is present, as Hazrat Umar (radi Allahu anhu) once said to the Messenger of Allah (sallallahu alayhi wa sallam):
“O Messenger of Allah (sallallahu alayhi wa sallam)! Your love in my heart is greater than everything except that I find love for my own self even greater.” You replied:
“O Umar! There is still some deficiency.”
Then Hazrat Umar (radi Allahu anhu) reflected, and then said, “Now your love in my heart is greater than even my own self.”
Upon hearing this, you said:
(AL-AAN YA UMAR)
That is, now faith is complete.
(Sahih al-Bukhari, al-Iman wa al-Nudhur, Hadith: 6632)

➍
In this narration, the father is mentioned before the son because, being the origin, he is worthy of greater respect, and respect demands that he be mentioned first.
Then, for every person, having a father is necessary, but having children is not necessary. Furthermore, the similarity between the love for the father and the love for the Messenger of Allah (sallallahu alayhi wa sallam) is greater, because he is in the position of a father.
In some narrations, the son is mentioned before the father.
(Sahih Muslim, al-Iman, Hadith: 169(44))
This is in terms of mercy and affection, as a person has more compassion and mercy for his children.

➎
The requirement of love for the Messenger of Allah (sallallahu alayhi wa sallam) is that his Sunnah be supported and aided, it be defended, and the deniers of the Sunnah be confronted.
One should act upon the way brought by him.
For this, time, ability, wealth, etc., should be spent; true faith will be completed through these matters.
Whatever becomes an obstacle in this regard should be sacrificed.
If a believer finds this standard within himself, then he is a true believer; otherwise, he should reflect upon his faith.
(Sharh al-Kirmani: 1/99)
And Allah is the One whose help is sought.

(1) From this blessed hadith, it is understood that a person who acts in this way is humble. When a person harbors for his Muslim brother the same feelings and sentiments of goodness and virtue that he harbors for himself, and prefers for his Muslim brother what he prefers for himself, then this action and sentiment is evidence that such a person is neither arrogant nor spiteful. In the heart of such a person, neither the diseases of envy and malice are nurtured for anyone, nor is there any kind of impurity or negative sentiment in his heart. This person is far removed from all blameworthy and lowly traits and is an embodiment of praiseworthy characteristics. The character of such a person is extremely noble. May Allah Ta’ala grant us also a heart endowed with such noble qualities. Ameen.

(2) “The same thing” means something like it, because the exact same thing cannot always be given, and this is possible.

(3) In the previous ahadith, love for the Messenger of Allah (sallallahu alayhi wa sallam) was described as a sign of faith, and here, sincerity and goodwill are described as such. Thus, both are signs. More will be mentioned ahead. There is no contradiction among them. All of these are fruits of faith, and it should also be remembered that they are for the perfection of faith.