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

The reciter: He said -may Allah have mercy on him-: "The Chapter on Good Character:
Allah the Exalted said:

And indeed, you are upon a great character

وإنك لعلى خلق عظيم

.
And He the Exalted said:

and who restrain anger and who pardon the people

والكاظمين الغيظ والعافين عن الناس

[Ali 'Imran 3:134]

.
And from Anas (may Allah be pleased with him), he said:

God's messenger was the best of men

كان رسول الله صلى الله عليه وسلم: أحسن الناس خلقا

Mishkat al-Masabih 5804

Agreed upon.
And from him (may Allah be pleased with him), he said:

I have never touched silk or brocade softer than the hand of the Messenger of Allah (peace and blessings be upon him), nor have I ever smelled a fragrance more pleasant than the fragrance of the Messenger of Allah (peace and blessings be upon him). And I served the Messenger of Allah (peace and blessings be upon him) for ten years, and he never said to me: "Ugh," nor did he say about something I did: "Why did you do it?" nor about something I did not do: "Why didn't you do so and so?"

ما مسست ديباجاً ولا حريراً ألينَ من كف رسول الله صلى الله عليه وسلم، ولا شممت رائحة قط أطيبَ من رائحة رسول الله صلى الله عليه وسلم، ولقد خدمتُ رسولَ الله صلى الله عليه وسلم عشر سنين فما قال لي قط: أف، ولا قال لشيء فعلته: لم فعلته؟ ولا لشيء لم أفعله ألا فعلت كذا

Agreed upon".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
Al-Hafiz al-Nawawi (may Allah have mercy on him) said in his book *Riyad al-Salihin*: "Chapter: Good Character": meaning the chapter on exhorting to it, its virtue, and identifying those of Allah's servants who are described by it.
And good character is with Allah and with the servants of Allah:
As for good character with Allah: it is being pleased with His decree, both in terms of the Shari'ah and the divine decree, and receiving that with a broad chest and without complaint, without sorrow or sadness. So if Allah decrees for him something he dislikes, he is pleased with it, submits, and is patient, and says with his tongue and his heart: "I am pleased with Allah as my Lord." And if Allah decrees for him a ruling of the Shari'ah, he is pleased, submits, and obeys the Shari'ah of Allah (Mighty and Majestic) with a broad chest and a tranquil soul. This is good character with Allah (Mighty and Majestic).
As for with people: one has good character with them by what some of the scholars said: "Withholding harm, giving generously, and having a pleasant face". This is good character. Withholding harm: by not harming people, neither with his tongue nor with his limbs.
And giving generously: meaning giving, he gives from wealth, knowledge, status, and other things. And having a pleasant face: by meeting people with a relaxed face, not frowning or scowling, meeting them with a relaxed face. This is good character. And there is no doubt that the one who does this, who withholds harm, gives generously, and keeps his face relaxed, there is no doubt that he will also be patient with the harm of people. For patience with the harm of people is undoubtedly part of good character. For some people harm their brother, and perhaps they transgress against him with what harms him, such as eating his wealth or denying a right he has, or the like of that. So he is patient and seeks reward from Allah (Glorified and Exalted is He), and the outcome is for the righteous. This is good character with people.
Then the author (may Allah have mercy on him) began this chapter with the words of Allah the Exalted, addressing His Prophet (peace and blessings be upon him): : And this is connected to the answer to the oath: : "Indeed you, meaning O Muhammad, are upon a great character, with which no one has been characterized in every matter. His character with Allah, his character with the servants of Allah, in courage and generosity, in good treatment, and in every matter. And his (peace and blessings be upon him) character was the Qur'an; he would conduct himself according to its manners, obey its commands, and avoid its prohibitions."
Then the author cited a part of the verse from Surah Al-Imran in His saying: : And these are among the attributes of the righteous, for whom Allah has prepared Paradise, as He the Exalted said: : "Those who suppress anger" means those who hold back their anger when they become angry and control their rage, and do not transgress against anyone on account of this anger. "And those who pardon people" when they wrong them. : For this is from excellence (ihsan) that you pardon the one who wronged you. But pardon has its place: if the transgressor is worthy of pardon, then pardon is praiseworthy. And if he is not worthy of pardon, then pardon is not praiseworthy, because Allah the Exalted said in His Book: : So if a man transgressed against you by hitting you, taking your money, insulting you, or the like of that, is it better to pardon him or not? We say in this there is a detail: if the man is wicked and bad, and if you pardon him he will increase in transgressing against you and others, then do not pardon him. Take your right from him with your hand, except if you are under a legal authority, in which case you refer the matter to the one with legal authority. Otherwise, take it with your hand as long as that does not lead to greater harm. The important thing is that if the transgressor is bad and wicked, then he is not worthy of pardon, so he should not be pardoned. It is better that you take your right, because Allah says: And pardon in such a situation is not a reform.
As for if the man is of good character, but this wrong came from him, then the best is to pardon him: , and the soul may command you to take your right. But as I said: if the person is worthy of pardon, the best is to pardon him, otherwise not. And the rest of the speech on this chapter will come, if Allah wills.