Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) stated, as he quoted from Abdullah ibn Amr ibn al-As (may Allah be pleased with them both), that the Prophet (peace and blessings be upon him) said to him: The author cited this hadith in the chapter on steadfastness in obedience and its continuity, and that a person should not cut it off. The Prophet (peace and blessings be upon him) advised Abdullah ibn Amr not to be like so-and-so. This ambiguity in the phrase "do not be like so-and-so" could be from the Prophet (peace and blessings be upon him), in that the Prophet (peace and blessings be upon him) preferred not to mention the man's name. It could be from Abdullah ibn Amr, who kept it vague so that the narrators would not know who it was. It could be from the narrator after Abdullah ibn Amr. Whichever it is, it is evidence that the important thing in matters and issues is the issue itself, without mentioning the individuals. For this reason, it was the way of the Prophet (peace and blessings be upon him) that when he wanted to forbid something, he would not mention the individuals, but rather say: and the like. Omitting the mention of the person has two great benefits: The first benefit is covering up this person. The second benefit is that this person's state might change, so he would not deserve the ruling that is passed on him at the present time, because hearts are in the hand of Allah. For example, suppose I saw a man in a state of open sinfulness, so if I mentioned his name and said to someone, "Do not be like so-and-so who steals, or commits unlawful sexual intercourse, or drinks intoxicants, or the like," perhaps the state of this man would change, he would become steadfast and worship Allah, and he would not deserve the ruling I mentioned before. For this reason, keeping it vague in these matters is better and more excellent, because of the covering up involved and the precaution involved if the person's state changes. In his statement (peace and blessings be upon him): there is a warning against a person performing a good deed and then abandoning it, for this may indicate a desire to turn away from good and a dislike of it, and this is a great danger. And if a person abandons something for an excuse, then if he abandons it for an excuse, if it is something that can be made up, he makes it up. And if it is something that cannot be made up, then Allah the Exalted forgives it. It is established from the Prophet (peace and blessings be upon him): And likewise, if he abandons it for an excuse, he makes it up. In the hadith of Aisha that the author cited, the Prophet (peace and blessings be upon him), if he abandoned standing in prayer at night due to pain or something else, would pray twelve rak'ahs during the day. Because the Prophet (peace and blessings be upon him) would perform the witr prayer with eleven rak'ahs, so if he made up the night and did not perform the witr due to sleep or the like, he would make up this prayer. But when the time for the witr had passed, the prescribed thing became to make it an even number. Based on this, whoever used to perform the witr with three and slept through the witr, let him pray four during the day. And if he used to perform the witr with five, let him pray six. And if he used to perform the witr with seven, let him pray eight. And if he used to perform the witr with nine, let him pray ten. And if he used to perform the witr with eleven, let him pray twelve rak'ahs, as the Prophet (peace and blessings be upon him) used to do. In this is evidence for an important benefit, which is that if a time-bound act of worship is missed from its time for an excuse, it is made up. As for the act of worship tied to a cause, if its cause is removed, it is not made up. From this is the sunnah of the ablution, for example, if a person performs the ablution, it is a recommended practice to pray two rak'ahs. If he forgets and does not remember until after a long time, it is dropped from him. And likewise, if he enters the mosque and sits while forgetting, and does not remember until after a long time, the greeting of the mosque is dropped from him, because what is tied to a cause must be immediate to the cause, so if a separation occurs between them, it is dropped. And Allah grants success.
The reader: He (may Allah have mercy on him) said: "Chapter on the command to maintain the Sunnah and its etiquettes. Allah the Exalted said:

And whatever the Messenger has given you - take; and what he has forbidden you - refrain from

وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا

[Al-Hashr 59:7]

And Allah the Exalted said:

⁽³⁾ Nor does he speak from [his own] inclination. ⁽⁴⁾ It is not but a revelation revealed,

وما ينطق عن الهوى إن هو إلا وحي يوحى

[An-Najm 53:3-4]

And Allah the Exalted said:

Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins

قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم

[Ali 'Imran 3:31]

".