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:
All these hadiths indicate the prohibition of severing family ties and undutifulness to parents. There are similar precedents for this, and among them is the hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with them both), in which the Prophet (peace and blessings be upon him) said: : meaning cursing them and invoking curses upon them, as it came in another narration: : because this is a strange and distant matter. He said: : meaning it becomes a cause for insulting his parents. A person comes to another and insults the other person's parents, so the second person responds in kind and insults his own parents. This does not mean that it is permissible for the second person to insult the first man's parents, because: , but it is the custom and nature of a person to retaliate against another by doing to him what was done to him; if he is cursed, he curses back. As Allah the Exalted said: , so because it was a cause for cursing his parents, he bears the sin of that.
Then the author mentioned the hadith of al-Mughirah ibn Shu'bah (may Allah be pleased with him), in which the Prophet (peace and blessings be upon him) said: .
The point of this hadith is the phrase: : which is severing the dutifulness that is obligatory toward them. As for burying daughters alive: it is burying them while they are alive. This is because in the pre-Islamic age of ignorance, they disliked daughters and said that the presence of a daughter with a man was a disgrace to him, and the Arabs would criticize him for it.
So they, may Allah protect us from that, would take the daughter, dig a hole for her, and bury her while she was alive. Allah the Exalted said: , so Allah forbade that, and it is undoubtedly among the greatest of the major sins. And if killing a non-relative believer is a cause for eternal abode in the Fire, as Allah the Exalted said: , then killing a relative is even more severe and more severe.
: meaning that a person is stingy and withholding, refusing to give what he is obligated to spend of wealth, and demanding what is not his right. "Haa" (demanding): means give us money. "Man'an" (refusing): means refusing what is obligatory upon him. This is also among what Allah the Mighty and Majestic has forbidden, because it is not permissible for a person to withhold what he is obligated to spend of wealth, nor is it permissible for him to ask for what he does not deserve. So both are forbidden. For this reason, he said: .
: "Disliked" and "forbidden" are not different, because "disliked" in the terminology of the Lawgiver means "forbidden." But this, may Allah know best, is only a difference in expression.
: meaning transferring speech, and the excessive talking and chattering of a person, whose only concern is talking about people, saying "they said so and so" and "it was said so and so." Especially if this is about the honor of scholars and the honor of those in authority, then it is even more disliked and more severe in the sight of Allah the Mighty and Majestic.
So the believing person is the one who does not say anything but good, as the Prophet (peace and blessings be upon him) said: .
: "Excessive questioning": it is possible that the meaning is questioning about knowledge, and it is possible that the meaning is questioning about wealth.
As for the first, which is excessive questioning about knowledge, this is only disliked if the person does not want anything but to burden the one being asked, to cause him difficulty, and to bore and tire him. But if he wants knowledge, then he is not forbidden from it, and it is not disliked. And Abdullah ibn Abbas (may Allah be pleased with them both) was one who asked many questions. It was said to him: "By what did you attain knowledge?" He said: "I attained knowledge with the tongue of one who asks, the mind of one who understands, and a body that is not bored" .
But if his intention is to cause difficulty for the one being asked and to burden him, or to bore him, or to pick up his mistakes so that he might slip, then this is a criticism of him, and this is what is disliked.
As for asking for wealth, excessive asking may associate a person with those who are stingy and greedy. For this reason, it is not permissible for a person to ask for wealth except in case of need, or if he sees that the one being asked will consider it a favor that he asked him. For example, if he is a close friend of yours and you ask him for a need, or if he is a very close relative and you ask him for a need and you know that he will consider it a favor, then there is nothing wrong with that. But if the matter is otherwise, it is not permissible to ask except in case of dire necessity.
And as for wasting wealth: it is spending it in something that is not beneficial, for a person to spend it in something that is not beneficial religiously or worldly. This is wasting it, because Allah the Exalted said: : so wealth is the foundation for people, by which their religious and worldly interests are established. If he spends it in something other than that, this is wasting it. And uglier than that is spending it in something forbidden, in which he commits two prohibitions:
The first prohibition: wasting wealth.
The second prohibition: committing a forbidden act.
So wealth must be preserved by a person, and he must not waste it, and he must not spend it except in what is beneficial for him religiously or worldly. And success is from Allah.