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, in what he quoted from Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said: We have previously discussed this phrase, and that this brotherhood is the brotherhood of faith, and that it is a stronger bond and more secure than the brotherhood of kinship, and we clarified the aspect of that in what came before.
And he clarified here in this hadith that , he does not betray him: meaning he does not be treacherous to him, he does not be treacherous to him in a place of trust. If he trusts him with something, with wealth, or with a secret, or with something else, then he does not betray him. And betrayal: "is being treacherous to a person in a place of trust". And it is not permissible for anyone to betray his Muslim brother, even if he betrays him. Meaning, if your Muslim brother betrays you, do not betray him. By the saying of the Prophet (peace and blessings be upon him): . So suppose a person betrays you in wealth, by lending you money, meaning he advances it to you, then he denies it afterwards and says: You did not lend me anything. Then it is not lawful for you to betray him by borrowing from him and then denying it. Rather, return his trust to him, and ask Allah for the right that is yours. By His saying (peace and blessings be upon him): .
Likewise, : meaning he does not tell him lies. Lying is forbidden, and the worse its effects are, the greater the sin. And there is nothing in lying that is lawful. As for what some of the common people claim, where they say: Lying is of two types: black and white. The forbidden is the black, and the lawful is the white. The answer to that is: All lying is black; there is nothing in it that is white. But its sin is multiplied according to what results from it. If it results in consuming the wealth of a Muslim, or harm to a Muslim, it becomes a greater sin. And if nothing of harm results from it, it is lighter, but it is still forbidden.
But it was reported from the Prophet (peace and blessings be upon him and his family) that he said: . However, many of the scholars said: The intended meaning of lying in this hadith is not explicit lying, but rather tawriyyah (euphemistic ambiguity). And tawriyyah is called lying, as Ibrahim (peace be upon him) said when people come to him on the Day of Resurrection to intercede for them: He told three lies, and he did not lie, but he used tawriyyah, meaning he showed the addressee something other than what he intended.
So some of the scholars say: This hadith, in which lying is permissible in these three things, is intended to mean tawriyyah lying, not explicit lying. And on this basis, nothing is excepted from lying; all lying is forbidden. Then know that lying is something in which a person is perplexed and unable to deal with it, as it was said:
"I have a stratagem for the talebearer, *** But there is no stratagem for the liar.
Whoever creates what he says, *** my reliance on him is slight
The one who talebears means: the one who spreads talebearing between people. I have a stratagem for him: I can devise a way and get rid of him. But the one who lies says: I did this and that, and he is lying. There is no stratagem for him. If he creates what he says, whatever he wishes, he says it. So this is difficult; I have no stratagem for him:
"He who creates what he says, *** My stratagem against him is little."
And for this reason, the common people say a word that has spirit: "How much truth has come upon the liar". Meaning, if the liar were to tell the truth, people would not trust him; rather, they would reject his statement. So how much truth has come upon him and been lost to him because he is a liar. And for this reason, he said here: , and in a wording: : meaning he does not look down upon him and belittle him, even if he is older than him in age, even if he has more wealth than him, even if he is more abundant in knowledge than him, he does not look down upon him. Your Muslim brother, how can you look down upon him?!
And looking down upon people is from arrogance, and I seek refuge in Allah. The Prophet (peace and blessings be upon him and his family) said: . Rejecting the truth: meaning rejecting it. And belittling people: meaning looking down upon them and despising them. So the Muslim sees his brother with the eye of respect, and he honors him and magnifies him. This is the Muslim. And the common people say: "Respect people and they will respect you, and look down upon people and they will look down upon you". Meaning, the one who sees people with the eye of contempt, they see him with the eye of contempt. And the one who sees them with the eye of respect and reverence, they see him with the eye of respect and reverence. And this is something observed.
And for this reason, you find the humble, gentle, soft man to be respected by all people. No one hates him, and no one curses him. And the man who is arrogant, proud, and looks down upon others, you find him hated and blamed by people. And if it were not for the people's need for him, if the people needed him, no one would speak to him because they look down upon him.
Then he said (peace and blessings be upon him): , and he pointed to his chest three times. And the discussion of it will come, if Allah wills.