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

The Shaykh : In the hadith of Ibn 'Umar (may Allah be pleased with them both), when the Prophet (peace and blessings be upon him) mentioned the Dajjal and magnified his status, then he (peace and blessings be upon him) said: Blood encompasses souls and what is below them, wealth encompasses the little and the much, and honor encompasses zina, liwat, and qadhf, and perhaps encompasses ghibah, cursing, and insulting. These three things are forbidden for a Muslim to violate regarding his Muslim brother. And in some hadiths: And he was in Makkah (peace and blessings be upon him), and the month was Dhul-Hijjah, one of the four sacred months. Then he said: He asked them: Have I conveyed it? They said: So the Prophet (peace and blessings be upon him) inquired of the Companions whether he had conveyed it or not? So they informed him that he had conveyed it, so he called upon Allah to be a witness over them. The Companions (may Allah be pleased with them) conveyed what they heard from the Messenger (peace and blessings be upon him); they conveyed all of his Sunnah, concealing nothing of it, and they conveyed what came to him of revelation, concealing nothing of it. So the Shari'ah came, and praise be to Allah, complete in every aspect. The Prophet (peace and blessings be upon him) conveyed from his Lord, then the Companions conveyed from their Prophet, then the Tabi'un from those before them, and so on until our day, and praise be to Allah. And in his saying: This means based on the affirmation of those who were present, and their affirmation is an affirmation for us. So we testify by Allah that the Messenger conveyed, he conveyed the clear message, he fulfilled the trust, he conveyed the message, and he advised the Ummah. And that he is the most sincere of creation to creation, and that he did not leave any good without guiding his Ummah to it, nor any evil without clarifying it for them and warning them against it. And he left them, meaning he left his Ummah, on the white, clear path, its night like its day. Then the Prophet (peace and blessings be upon him) warned them of a matter, a great matter in which the Ummah has fallen since the fitnah began among them. He said: Because this action of theirs is an action of disbelief. No one draws a sword against a Muslim except a disbeliever. So if a Muslim draws a sword against his brother, he has committed a characteristic of the characteristics of disbelief, and I seek refuge in Allah. Because we do not know anyone who makes the blood of a Muslim lawful, even by action, except that he is a disbeliever. For this reason he said: And this striking, if it is making the blood of a Muslim lawful without interpretation, it is disbelief, disbelief that takes one out of the religion. And if it is with interpretation, it is not disbelief, but it is from the actions of the people of disbelief, from the actions of the people of disbelief, and I seek refuge in Allah. And the Prophet (peace and blessings be upon him) warned his Ummah of this warning. But unfortunately, the sword occurred between them, and the fitnahs have continued from the time of 'Uthman ibn 'Affan (may Allah be pleased with him) to our day. And the fitnahs are still present among people, but sometimes they flare up widely, and sometimes they are in specific regions. But it is obligatory for the Muslim to fear the blood of his brother as much as he is able. Yes, if a person is afflicted by himself and an aggressor attacks him, wanting his self, his wealth, or his honor, he has the right to defend himself. But with the easiest then the easiest. If the aggressor is not repelled except by killing, he kills him. If he kills him, the aggressor is in the Fire. And if the defender is killed, he is a martyr, a martyr as that came from the Prophet (peace and blessings be upon him). And in this hadith is a warning regarding the honor of Muslims, and that it is not permissible for a Muslim to violate the honor of his brother, whether truthful or lying. Because if he is truthful, he has backbitten him, and if he is lying, he has slandered him. And if you see something in your brother that you criticize in his worship, or in his morals, or in his dealings, it is upon you to advise him. This is your obligation: you advise him between you and him, verbally or in writing, and by this your conscience is cleared. But here is something that is necessary: if you want to advise him in writing, you must mention your name. Mention your name, do not be a coward who is afraid. Mention from so-and-so to so-and-so, to my brother so-and-so ibn so-and-so, peace be upon you and Allah's mercy and blessings. And after that, I am criticizing you for such and such and such, so that if he knows your name, he may call you or come to you and discuss the matter with you. As for being a coward who throws from behind a wall, this is not befitting for a Muslim, and this is not advice. Because you will remain holding it against him in your heart when you see that he erred in it, and he will remain and continue in what he is in. Because the one who wrote to him with advice does not have the opportunity to say to him: Please, I will explain my point of view to you, and you explain your point of view to me. So the evil remains as it is, and the error remains as it is. But if he wrote his name, he would be thanked for this, and it would be possible for the one written to, the one being advised, to address him and clarify what he has, until one of the two men is convinced by what the other has. And Allah grants success.
The reciter: Praise be to Allah, Lord of the worlds, and blessings and peace be upon our Prophet Muhammad and upon his family and all his Companions.