Bukhari

Hadith Commentary:

From this hadith, the rigid followers (muqallideen jamideen) should take admonition: until the love of Allah and His Messenger surpasses the love of all the people of the worlds, faith cannot be complete. The love of Allah and His Messenger should be greater than that of the entire world. That is, one should sacrifice life and wealth upon the command of Allah and His Messenger; wherever a verse of the Qur’an or an authentic hadith is found, then one should not seek the statement of any imam or mujtahid. The command of Allah and His Messenger should be given precedence over all else. Only then will perfect faith be attained. O Allah, grant us this. Ameen.

“Hatta yakuna Allahu wa rasuluhu...” — its meaning is that whoever perfects faith knows that the right of Allah and His Messenger is more binding upon him than the right of his father, mother, child, and all people, etc. (Fath al-Bari)

The meaning of the love of Allah and His Messenger is that whoever has perfected faith has realized that the right of Allah and His Messenger upon him is far greater than the rights of his father, mother, children, wife, and all people. And the sign of love for Allah and His Messenger is that one supports the Islamic Shari’ah and responds to those who oppose it, and that one develops noble character traits like those of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
(1)
In this hadith, faith (iman) is likened to honey because there is a strong inclination of the heart towards both faith and honey. Furthermore, the special quality of honey, namely its "sweetness," is attributed to faith, thus the phrase "sweetness of faith" (halawat al-iman) is used, meaning the sweetness of faith.
(2)
The meaning of loving Allah and His Messenger is that whoever has perfected his faith should know that the sign of loving Allah and His Messenger is not merely to support Islamic law (Shari‘ah), but also to give a crushing response to those who oppose it, and to make every possible effort to adopt the appearance and character of the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
From this, the meaning of the chapter is derived as follows: killing and beating are both easier than a person being burned in fire; a person would consider beating, humiliation, or even being killed as easier, but would not accept disbelief (kufr).

Some have said that when there is fear of being killed, uttering a word of disbelief (kufr) with the tongue and saving one’s life is better. However, the correct view is that patience (sabr) is better, as is evident from the incident of Bilal (radi Allahu anhu). As for dissimulation (taqiyyah), it is permissible in our Shari‘ah at a time when a person fears for his life or wealth; even then, if he does not resort to taqiyyah, it is better.

The taqiyyah of the Rawafid (Rafidites/Shi‘a) is an act of cowardice and shamelessness; they have made taqiyyah their constant practice in all situations, whether appropriate or not.

Inna lillah.

Hadith Commentary:
➊
In one narration, it is stated that when Allah, the Exalted, has saved him from disbelief, he would prefer to throw himself into the fire rather than return to disbelief.
(Sahih al-Bukhari, al-Adab, Hadith 6041)
Imam Bukhari rahimahullah, in the hadith he has presented, has alluded to this narration which we have referenced above; that is, the believing servant will prefer the pain of jumping into the fire, but will not choose disbelief.

➋
Although, in times of compulsion and coercion, there is a concession to perform an act of disbelief or utter a word of disbelief, yet from the conduct of the noble Companions radi Allahu anhum ajma'in, it is evident that they chose resolve (azimah) over concession (rukhsah), and accepted the hardships and sufferings from the disbelievers with cheerful patience, but did not cool the hearts of the disbelievers by uttering a word of disbelief.

➌
In the Noble Qur’an, the story of the People of the Ditch (Ashab al-Ukhdud) is mentioned, and in the blessed hadith, the incident of the boy is narrated; they too demonstrated this same kind of steadfastness.
These personalities have left the following example for us:
“Indeed, those who have said, ‘Our Lord is Allah,’ and then remained steadfast, upon them the angels descend, [saying], ‘Do not fear and do not grieve, but rejoice in Paradise which you were promised.
We are your allies in the life of this world and in the Hereafter.
Therein you will have whatever your souls desire, and therein you will have whatever you request.
As hospitality from the Most Forgiving, Most Merciful.’”
()

Explanation:
It is evident that when the love of Allah and His Messenger truly settles in a person's heart, he will never tolerate disbelief under any circumstance. However, the expression of this love is not merely through verbal affirmation, but through obedience to commands and striving against the self (mujahadah al-nafs). Only such a person can, in reality, remain content even while enduring hardships in the path of Islam. This hadith also proves that all noble habits and steadfastness are included within faith (iman). This same hadith has already been mentioned earlier, in which the words «بعد اذ انقذه الله» were not present. For further details, one should study the previous ahadith.

The noble Nawab Siddiq Hasan Khan rahimahullah says:
«وهذا الحديث بمعني حديث ذاق طعم الايمان من رضي بالله ربا وبالاسلام دينا وبمحمدصلى الله عليه وسلم رسولاوذلك انه لايصح المحبة لله ورسوله حقيقة وحب الادمي فى الله ورسوله وكراهة الرجوع الي الكفر لايكون الالمن قوي الايمان يقينه واطمانت به نفسه وانشرح له صدره وخالط لحمه ودمه وهذا هوالذي وجد حلاوته والحب فى الله من ثمرات حب الله» [سراج الوهاج، ص: 36]
That is, this hadith is in the same meaning as the other hadith «ذاق طعم الايمان الخ», in which it is mentioned that the one who is pleased with Allah as his Lord has tasted the sweetness of faith. And this blessing is attained only by that fortunate person whose faith has strengthened his certainty, and through it his soul has found tranquility, and his breast has been expanded, and faith and certainty have entered into his flesh, skin, and blood. He alone is the fortunate one who has tasted the sweetness of faith, and love for the righteous servants of Allah for the sake of Allah is itself a fruit of love for Allah. Then further, Nawab Siddiq Hasan Khan rahimahullah says that love is the name of an inclination of the heart. Sometimes it is towards beautiful and handsome forms, sometimes towards a pleasant voice or good food, and sometimes this pleasurable inclination is related to inner meanings, such as loving the righteous, scholars, and people of virtue due to their ranks of excellence. Sometimes love arises for those who are benefactors, who have helped during times of hardship and difficulty. Love for such people is also commendable, and all these qualities are gathered in the noble person of the Prophet Muhammad Mustafa sallallahu alayhi wa sallam. His beauty, both outward and inward, his praiseworthy qualities and virtues, and his favors upon all Muslims are manifest. Therefore, love for him is a necessary demand of faith.

Further, Nawab Siddiq Hasan Khan rahimahullah, while giving a lengthy commentary on metaphorical love (ishq majazi), has explained:
«ومن اعظم مكائد الشيطان مافتن به عشاق صور المرد والنسوان وتلك لعمرالله فتنة كبريٰ وبلية عظميٰ الخ۔»
That is, among the greatest snares of Satan is this snare, in which many lovers have continued to be ensnared, and even now there are those who, becoming enamored of the forms of boys and women, ruin their worldly life and Hereafter. By Allah, this is a very great trial and a very great calamity. May Allah protect every Muslim man from it. Ameen.

The leader of the commentators and supporter of the hadith scholars, the late Nawab Sahib, in another place in his famous treatise "Tahrim al-Khamr," says:
"The disease of passionate love (ishq) has a special resemblance to wine and adultery, just as it does to singing. This disease arises from carnal lust (shahwat al-farj). Whenever lust dominates a temperament, this disease seizes that lustful person. When union with the beloved is impossible or unattainable, then acts of foolishness begin to appear due to love. Therefore, in the religious books, 'ishq' has been condemned, and its end has been declared as shirk (associating partners with Allah). Nowhere in the Qur'an or hadith has this accursed word been used. In the story of Zulaikha, the excess of love has been expressed with the word «شغف حب». This act was committed by Zulaikha in a state of disbelief. Among the Hindus, the manifestation of love is from women, whereas among the Arabs, men are lovers of women, as Qays was infatuated with Layla. Worse than this is the love of the Persians, who are infatuated with beardless youths. This is a type of sodomy and pederasty. Just as the manifestation of love from a woman is a prelude to adultery, whoever is afflicted with this disease becomes a drunkard and an adulterer. The scholars have written that love prevents a servant from monotheism (tawhid) and leads him into shirk and idol-worship, because the lover becomes a slave to the beloved, preferring the beloved's pleasure over the Creator's pleasure. This is his idol-worship. In the book 'Ighathat al-Lahfan' and 'al-Dawa' al-Kafi' and other treatises, the calamities and afflictions have been detailed. May Allah save every Muslim from this sweet shirk and salty disbelief, grant him His love, and bring him from the metaphorical to the real. In the hadith it is mentioned «حبك الشي يعمي ويصم» that is, love for something makes you blind and deaf."

The writer says that this is exactly the state of the rigid blind followers (muqallidin jamidin), whose ways are entirely like those people whose condition Allah the Exalted has described as follows:
«اتخذوا احبارهم و رهبانهم اربابا من دون الله» [التوبه: 31]
They have taken their scholars and monks as lords besides Allah. The respect of the mujtahid imams is in its place, but to give every fatwa and every statement of theirs the status of divine revelation can in no way be considered appropriate. May Allah the Exalted save every Muslim from excess and deficiency. Ameen.

Hadith Commentary:
1.
The refutation of the Murji’ah is also intended from this hadith.
The essence of their position is that after affirmation (tasdiq), there is no need for any kind of obedience, nor is disobedience harmful for it.
Their refutation is as follows: Faith (iman) requires strength, and its sweetness is also sought.
Both of these are attained through deeds (a‘maal).
When there is variation in deeds, then the levels of sweetness and strength will also vary accordingly.
When the strength and sweetness of faith depend on deeds, then certainly abandoning them will make faith tasteless and weak, because that which has no pleasure is less desired, and an act done without desire is lifeless.
If the act is lifeless, its effect will fall upon the strength of faith, and this is an obvious harm.

2.
After leaving disbelief (kufr), there are two ways of returning to disbelief:
(a)
He was not a Muslim before, but now has entered Islam, so returning to disbelief should feel as hateful to him as being thrown into the fire.
(b)
He was already a Muslim, but now deeds have become so delightful to him that he flees even from the thought of disbelief.

3.
Another hadith is narrated regarding the sweetness of faith in the same meaning:
“He has tasted the flavor of faith who is pleased with Allah as his Lord, with Islam as his religion, and with Muhammad sallallahu alayhi wa sallam as his Messenger.” (Sahih Muslim, Kitab al-Iman, Hadith 151(34))
It should be clear that this blessing is granted to that fortunate one whose faith has strengthened his certainty, whose soul has become content, whose breast has expanded, and whose faith and certainty have entered his flesh, skin, and blood.
Such perfect and fortunate individuals are the ones who are blessed with the sweetness of faith.

➊ Lexical Explanation:
«حَلَاوَةَ الْاِيْمَان» The sweetness of faith.
The scholars have explained the meaning of the sweetness of faith as follows: that a servant finds pleasure in performing righteous deeds, endures hardships for the sake of pleasing Allah and His Messenger (sallallahu alayhi wa sallam), gives preference to the pleasure of Allah and His Messenger over worldly things, and expresses love for them by obeying his Lord and His Prophet (sallallahu alayhi wa sallam) and by avoiding their disobedience. [شرح مسلم للنوي 96/2]

Explanation:
Here too, Imam al-Muhaddithin rahimahullah has dealt a severe blow to the corrupt beliefs of the Murji’ah and their complete and partial sympathizers, and has argued regarding the increase and decrease of faith (iman) and the effect of actions upon faith. He has explained that for the sweetness of faith, true love for Allah and His Messenger, love for the friends of Allah, and steadfastness in faith are necessary.

Allamah Ibn Hajar rahimahullah says:
«وفي قوله حلاوة الايمان استعارة تخييلية شبه رغبة المومن فى الايمان بشئي حلو واثبت له لازم ذلك الشي واضافه اليه وفيه تلميح الي قصة المريض والصحيح لان المريض الصفراوي يجد طعم العسل مرا والصحيح يذوق حلاوته على ماهي عليه و كلما نقصت الصحة شيئا مانقص ذوقه بقدر ذلك هذه الاستعارة من اوضح مايقوي استدلال المصنف على الزيادة والنقص۔»
That is, the word “sweetness” has been used metaphorically for faith, likening the believer’s inclination towards faith to something sweet, and establishing its necessary consequence, attributing it to faith. There is also an allusion to the analogy of the sick and the healthy: if a person with jaundice or illness tastes honey, he will find it bitter, while the healthy will enjoy its sweetness. Just as the taste of honey seems spoiled due to ill health, similarly, the jaundice of sins that dominates a person’s temperament will prevent him from tasting the sweetness of faith. This is a very clear and strong argument by the author to establish the increase and decrease of faith.

In the mentioned hadith, three qualities are presented for the sweetness of faith. Shaykh Muhyiddin rahimahullah says that this hadith is a great foundational principle of the religion. In it, the first thing is made the love of Allah and His Messenger, by which is meant faith-based love. The meaning of love for Allah is that, with certainty in the oneness of divinity (tawhid al-uluhiyyah), all forms of worship are performed solely for Him, and no prophet, saint, angel, jinn, ghost, goddess, deity, human, etc., is associated with Him in acts of worship. Because this is the demand of the kalimah «لا اله الا الله». Regarding this, Allamah Nawab Siddiq Hasan Khan sahib rahimahullah says in his book “al-Din al-Khalis”:
«وفي هذه الكلمة نفي واثبات، نفي الالوهية عما سوي الله تعالىٰ من المرسلين حتيٰ محمدصلى الله عليه وسلم والملئكة حتي جبرئيل عليه السلام فضلا عن غيرهم من الاولياءوالصالحين واثباتها له وحده لاحق فى ذالك لاحد من المقريبن اذا فهمت ذلك فتامل هذه الالوهية التى اثبتها كلها لنفسه المقدسة ونفي عن محمدوجبرئيل وغيرهما عليهم السلام ان يكون لهم مثقال حبة خردل منها» [الدين الخاص،ج1 ص: 182]

That is, in this pure kalimah there is both negation and affirmation. There is a negation of divinity for everything except the sacred essence of Allah. Even for Muhammad sallallahu alayhi wa sallam and Jibril alayhis salam, there is negation. Then what to say of other saints and righteous people? Divinity is established purely for Allah, and none of the close ones have any share in it. When you have understood this, reflect that this divinity is what Allah has established exclusively for His sacred essence, and has negated it from everyone else, even Muhammad and Jibril alayhima salam, so that not even a mustard seed’s worth of divinity is possessed by them. Thus, this is the true station of love for Allah. Those who associate saints, righteous people, prophets, or angels with Allah in acts of worship,

«ويظنون الله جعل نحوا من الخلق منزلة يرضي ان العامي يلتجئي اليهم ويرجوهم ويخالفهم ويستغيث بهم ويستعين منهم بقضاءحوائجه واسعاف مرامه وانجاح مقامه ويجعلهم وسائط بينه وبين الله تعالىٰ هي الشرك الجلي الذى لايغفرالله تعالىٰ ابدا» [حواله مذكور]
and think that Allah has given His special servants such a status that the common people should seek refuge with them, ask them for their needs, seek their help, and make them intermediaries between themselves and Allah for the fulfillment of needs—this is the manifest shirk (shirk jali) which Allah will never ever forgive. «ان الله لايغفران يشرك به ويغفرمادون ذلك لمن يشاء» [النساء: 48] That is, indeed Allah does not forgive shirk, but He forgives whatever He wills besides that.

By “love of the Messenger” is meant obedience and submission to him; without this, the claim of love for the Messenger is false. Also, the demand of love for the Messenger is that every command of his be accepted as supreme, and no one else’s command be accepted in opposition to his. Thus, those who, despite the presence of authentic marfu’ hadiths, give precedence to the statements of their supposed imams and reject the command of Allah’s Messenger, regarding them, Sayyid al-Allamah Nawab Siddiq Hasan Khan sahib rahimahullah says:
«تامل فى مقلدة المذاهب كيف اقروا على انفسهم بتقليدالاموات من العلماءوالاولياءواعترفوا بان فهم الكتاب والسنة كان خاصا لهم واستدلوا لاشراكهم فى الصلحاءبعبارات القوم ومكاشفات الشيوخ فى النوم ورجحوا كلام الامة والائمة على كلام الله تعالىٰ و رسوله على بصيرة منهم وعلي علم فماندري ماعذرهم عن ذلك غدا يوم الحساب والكتاب ومايحميهم من ذلك العذاب والعقاب۔» [الدين الخاص،ج: 1ص: 196]
That is, observe among the followers of the well-known madhhabs how they are ensnared in the imitation of scholars and saints who have departed from this world, and say that understanding the Qur’an and hadith was limited to these imams, that it was their exclusive domain. They distort the statements of the people to justify associating the righteous with Allah in worship, and prefer the revelations of their shaykhs—which are related to their dreams—and the words of the ummah and the imams over the words of Allah and His Messenger, even though they know this approach is not correct. We do not know what excuse these people will present before Allah on the Day of Judgment, and what will save them from the punishment of that day.

In short, the demand of love for Allah and His Messenger is as stated above, otherwise it will be as the poet says:
❀ You disobey the Messenger while claiming to love him—by my life, this is a strange analogy.
❀ If your love were true, you would obey him; for the lover is obedient to the one he loves.

In this Prophetic hadith, the second quality mentioned is also very important: that a perfect believer is one whose love for people is solely for Allah, and whose enmity is also purely for Allah, with not even a trace of personal motives. As is narrated about Ali al-Murtada radi Allahu anhu, that when he was atop the chest of a disbeliever, the latter spat on his face. Ali immediately withdrew and refrained from killing him, saying that now, if he were to kill him, it would not be for Allah, but for his own self due to the spitting, and it is not the way of a true believer to harbor enmity or love for anyone for his own self.

In the third quality, steadfastness (istiqamah) upon Islam and faith is intended. No matter how adverse the circumstances, a true believer does not let go of the wealth of faith. Undoubtedly, whoever combines these three qualities has truly tasted the sweetness of faith; then, under no circumstances would he prefer to be deprived of faith, nor would he ever be ready to become an apostate, even if he were to be martyred. There are many examples in Islamic history, past and present, where many sincere servants of the Muslims drank the cup of martyrdom but were never ready for apostasy. May Allah grant such steadfastness to every Muslim man and woman. Ameen.

Abu Nu’aym, in his Mustakhraj, from the narration of Hasan ibn Sufyan from Muhammad ibn al-Muthanna, has added the words after «ويكره ان يعود فى الكفر»: «بعد اذا نقذه الله». Imam Bukhari himself, may his secret be sanctified, has also transmitted this addition from another chain, as will come ahead. The translation of these words is: “He finds returning to disbelief as hateful as being thrown into the fire after Allah has saved him from it.” The intended people are those who were previously disbelievers, then Allah granted them faith and Islam.

Allamah Ibn Hajar rahimahullah says: «هذا الاسناد كله بصريون»
That is, in this chain, all the narrators are from Basra.

An Objection and Its Answer:
In the mentioned hadith, «ان يكون الله ورسوله احب اليه مما سواهما» is stated, in which the dual pronoun «هما» combines both Allah and the Messenger. This combining appears to conflict with the hadith in which it is mentioned that a certain orator, in the presence of the Prophet sallallahu alayhi wa sallam, delivered a sermon with the words «من يطع الله ورسوله فقد رشد ومن يعصهما». Upon hearing this, the Prophet sallallahu alayhi wa sallam, to express displeasure, said: «بئس الخطيب انت», meaning, “You are not a good orator.” His displeasure here was over the pronoun «(هما)», whereas the orator had said «”يعصهما“». The scholars have given several answers to this objection. Some say that the occasions of teaching and sermonizing are different. In this hadith, the Prophet sallallahu alayhi wa sallam, as a teacher, for the sake of brevity and comprehensiveness, used the dual pronoun «”هما“», and the orator, on the occasion of the sermon, when there was scope for detail and elaboration, used the dual pronoun «”ہما“» for brevity, which was not better. Therefore, the Prophet sallallahu alayhi wa sallam expressed displeasure at this. Some scholars say that in the mentioned hadith, both were combined in the context of love, which is absolutely correct, because the love of Allah and His Messenger are inseparable; when both are combined, salvation is attained, and the foundation of faith is upon the love of both. The aforementioned orator, however, combined both in the context of disobedience, which could give the impression that disobedience to either is harmful, and if someone obeys one and disobeys the other, it is not harmful—whereas such a notion is completely wrong, for not obeying Allah is misguidance, and disobeying the Messenger is also misguidance. Therefore, it was necessary to state them separately, and for this reason, the Prophet sallallahu alayhi wa sallam admonished that “You do not know how to give a sermon.”

Imam Tahawi rahimahullah has written in “Mushkil al-Athar” that the aforementioned orator paused at the word «”ومن یعصہما“», and after a pause, said «”فقد غوی“». This rendered the translation as: “Whoever obeys Allah and His Messenger is good, and whoever disobeys, he too…” This manner of delivery could have led to a grave error. Therefore, the Prophet sallallahu alayhi wa sallam admonished that orator.

Hafiz Ibn Hajar rahimahullah, in Fath al-Bari, says that in the mentioned hadith, the words «”مماسواهما“» are used, not «”ممن سواهما“», because in the former, all those possessing intellect and those not possessing intellect—i.e., humans, animals, plants, inanimate objects—are included. By saying «”ممن سواهما“», only those possessing intellect would be meant, so the words «”سواهما“» were used, and this also proves that there is nothing wrong in using this admonition.

In the mentioned hadith, there is also an indication that adorning oneself with good deeds and avoiding evil deeds is necessary for the perfection of faith.

Hadith Commentary:
➊
The form of the sweetness of faith is that one finds pleasure and delight in worship and good deeds, enduring hardship in religious matters becomes easy, and one gives preference to religious affairs over worldly means and possessions.
(Fath al-Bari: 1/85)

➋
In this hadith, the word “sweetness” is used metaphorically for faith, likening the believer’s state of faith to something sweet, such as honey, which contains both sweetness and a cure for internal ailments. Similarly, faith contains both pleasure and healing.
When the sweetness of faith is established, it is evident that sweetness is perceived by some more and by others less; a person suffering from biliousness feels less sweetness, and may even find sweet things bitter.
In contrast, a healthy person will perceive the pleasure of sweetness.
Likewise, if someone does not feel the sweetness of faith, it means that the “bile” of sins has overcome his temperament.
Thus, from the variation in this pleasure, Imam Bukhari rahimahullah has established the increase and decrease of faith and the effect of actions upon faith.
His argument in this regard is extremely clear and strong.
(Fath al-Bari: 1/84)

➌
Three things are mentioned in this hadith:
First, the love of Allah, because Allah is the true Benefactor, and the love of His Messenger, on the basis that Allah’s Messenger is the true benefactor to creation.
When Allah and His Messenger attain this degree of love, the second matter is that love for any of the creation should be for the sake of Allah.
In this, all feelings of harm and malice are completely eliminated.
When a person reaches this level, he should have extreme aversion to the disliked matters of the beloved.
The third matter is that he should hate disbelief (kufr) to such an extent that falling into fire would be easier for him than adopting disbelief.

➍
From this, it is also understood that faith is not limited to only those five things previously mentioned, but for its completion, one must adopt those matters mentioned in this hadith.
This is also an independent branch.
It also shows that for a believer to develop the sweetness of faith, it is extremely necessary to adopt the qualities mentioned in this hadith.
This hadith indicates that adorning oneself with good deeds and keeping away from evil is necessary for the completion of faith.
(Sharh al-Kirmani: 1/101)

➎
Imam Bukhari rahimahullah has established a chapter heading for this hadith in the following words:
“The virtue of the person who preferred being beaten, killed, and humiliated over disbelief.”
(Sahih al-Bukhari, al-Ikrah, Hadith: 6941)
Although faith is not something that can be tasted with the tongue, it does contain an unseen sweetness and pleasure, and this is felt by the one who fulfills the standard mentioned in the hadith.
Sometimes, this delight is felt to such an extent that the believing servant becomes ready to sacrifice his life for faith.
Its sign is that he feels pleasure and joy in acts of goodness and obedience.

It has already been explained in the commentary on iman (faith) that, according to the Shariah, there is no difference between Islam and iman. This hadith also supports this. In the previous hadith, the qualities upon which the sweetness of iman was said to depend are, in this narration, described as the cause of the sweetness of Islam. Thus, it is as if iman and Islam are one and the same thing.

Urdu Hashiyah (Commentary):
"The sweetness of faith" means that faith is delightful like something sweet. It is human nature to feel pleasure in sweetness. Similarly, whoever remains upon the correct natural disposition (fitrah) of humanity will feel pleasure in faith. The details have already been explained.

Benefits and Issues:
➊
Loving for the sake of Allah means that the basis of one’s love for a friend is not family, tribe, language, homeland, or worldly interest, but rather that one loves someone because he is a righteous person who obeys the commands of Allah.

➋
A sign of having greater love for Allah and His Messenger (sallallahu alayhi wa sallam) is that when the demands of wife and children, parents, friends, or worldly interests require violating a legal (shar‘i) command, then all of these are disregarded, and without concern for their displeasure, the command of Allah and His Messenger (sallallahu alayhi wa sallam) is accepted.

➌
A believer hates disbelief (kufr) and the customs of the disbelievers, and does not love or assist the disbelievers in preference to the Muslims, because inclining towards the disbelievers carries the danger that faith (iman) may become weak, and eventually reach the stage where faith is completely lost.
May Allah protect us from that.

Takhrij al-Hadith:
[صحيح بخاري 21],
[صحيح مسلم 165]

Fiqh al-Hadith
➊ It is clearly evident from this hadith and other ahadith and verses that faith (iman) has levels; therefore, people differ in these levels—some have more faith and some have less. The highest level of faith is that of the Prophets and Messengers, then the Companions (Sahabah), and then the Followers (Tabi‘in). Therefore, whoever considers the faith of the Prophets and Companions to be equal to that of an ordinary person, his belief is incorrect and invalid.
➋ Just as a person naturally likes sweet things, in the same way, he should continuously strive to bring all levels of faith into his life, so that his faith keeps increasing more and more.
➌ ❀ In one hadith it is mentioned that whoever is pleased with Allah as his Lord, Islam as his religion, and Muhammad (sallallahu alayhi wa sallam) as his Messenger, he has tasted the sweetness of faith. [صحيح مسلم : 34/56، مشكوة المصابيح : 9، اضواء المصابيح : 9]
➍ In this hadith, the dual form (tathniyah) in «مما سواهما» is used because loving Allah and His Messenger at the same time is itself a requirement and pillar of faith and Islam. Therefore, those who claim to love Allah but do not love the Messenger (sallallahu alayhi wa sallam) (or his ahadith), their claim to faith is invalid.
➎ It is established from this hadith and other evidences that it is not permissible, rather it is forbidden (haram), for the Ummah of Muhammad to throw themselves into the fire.
➏ Turning away from Islam after accepting it is tantamount to jumping into the fire.