Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : So taqwa (mindfulness of Allah) is thus a cause for increasing understanding. This also includes foresight (farasah), in that Allah grants the one who has taqwa a foresight by which he distinguishes, even among people, merely by seeing a person he knows whether he is a liar or truthful, whether he is righteous or a sinner. It may even be that he judges a person whom he has not associated with and knows nothing about, because of the foresight that Allah has given him.
This also includes the miracles (karamat) that befall the pious, which do not befall others. Among these is what happened to many of the Companions and the Tabi'un (may Allah be pleased with them).
'Umar ibn al-Khattab (may Allah be pleased with him) was one day delivering a sermon on the minbar in Madinah when they heard him say in the middle of the sermon: "O Sariyyah of the mountain, O Sariyyah of the mountain". They were amazed at whom he was addressing and how he was saying this in the middle of the sermon. It turned out that Allah (Glorified and Exalted is He) had revealed to him a military detachment in Iraq whose commander was Sariyyah ibn Zani'b, and the enemy had besieged them. Allah revealed this detachment to 'Umar as if he were seeing it with his own eyes. So he said to its commander, "O Sariyyah of the mountain," meaning, take refuge in the mountain. Sariyyah, who was the commander in Iraq, heard him and then took refuge in the mountain. This is also from taqwa, because all the miracles of the awliya (close friends of Allah) are a reward for their taqwa of Allah (Mighty and Majestic).
The important point is that among the effects of taqwa is that Allah the Exalted makes for the person a criterion by which he distinguishes between truth and falsehood, between the righteous and the sinner, and between many other things that do not befall anyone but the one who has taqwa.
The second benefit: He said: And the expiation of sins is through righteous deeds, for righteous deeds expiate evil deeds, as the Prophet (peace and blessings be upon him) said: And the Prophet (peace and blessings be upon him) said: So the expiation is through righteous deeds. This means that if a person fears Allah, He will make it easy for him to perform the righteous deeds by which Allah expiates his sins.
The third benefit: He said: that He will make it easy for you to seek forgiveness and repent. This is a blessing of Allah upon the servant, that He makes it easy for him to seek forgiveness and repent. And among the trials for the servant is that he thinks that what he is doing of sins is not a sin, so he persists in it, may Allah protect us from that. As Allah the Exalted said: Many people do not abandon a sin because it has been made attractive to them, may Allah protect us from that. They have become accustomed to it and it is difficult for them to pull themselves out of it. But if one has taqwa of Allah (Mighty and Majestic), Allah will make it easy for him to abandon sins until He forgives him. And perhaps Allah will forgive him because of his taqwa, so his taqwa becomes an expiation for his sins, as happened to the people of Badr (may Allah be pleased with them). For Allah looked upon the people of Badr and said: So the sins of the people of Badr are forgiven; Allah (Mighty and Majestic) forgives them because of the great expedition in which Allah benefited the Muslims.
That is, the One who possesses the great bounty that nothing equals or matches. So if Allah the Exalted is described with this attribute, then seek the bounty from Him (Glorified and Exalted is He) by His taqwa and returning to Him. And Allah knows best.