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

The reader: "And from him (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings be upon him) said:

Allah the Mighty and Majestic said: Majesty is My robe and arrogance is My cloak, and whoever competes with Me in either of them, I will punish him

قال الله عز وجل: العز إزاري والكبرياء ردائي، فمن ينازعني في واحد منهما فقد عذبته

Narrated by Muslim.
And from him (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) said:

While a man was walking in a garment that pleased him, his head combed, strutting in his walk, Allah caused the earth to swallow him, and he will be tossed about in the earth until the Day of Resurrection

بينما رجل يمشي في حُلة تعجبه نفسه مرجل رأسه يختال في مشيته، إذ خسف الله به فهو يتجلجل في الأرض إلى يوم القيامة

Agreed upon by al-Bukhari and Muslim " .

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These hadiths were cited by al-Nawawi (may Allah have mercy on him) in the book *Riyad al-Salihin* in: "Chapter: The Prohibition of Arrogance and Self-Admiration" : From Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: : Three, meaning three categories, and it is not intended to be three men, but it may be thousands of people, but the intent is three categories, and so whenever the word three or seven or something similar comes, the intent is categories. These three, Allah will not speak to them on the Day of Resurrection, nor look at them, nor purify them, and for them is a painful punishment:
The first: an old man who commits zina. An old man means an elderly person, and zani means that he committed zina. So Allah will not speak to him on the Day of Resurrection, nor look at him, nor purify him, and for him is a painful punishment. This is because if an old man commits zina, there is no desire that compels him to do this act. A young man may have desire and be unable to control himself, but the old man’s desire has cooled or disappeared or decreased greatly, so how does he commit zina? This indicates that, seeking refuge in Allah, he is extremely bad, because he committed the indecency without a strong cause driving him to it. And zina is all indecency, whether from a young man or an old man, but from an old man it is more severe and greater, seeking refuge in Allah. However, this hadith is restricted by what is established in the two Sahihs: : the hadd becomes a purification for him.
The second: , and kazzab is a form of exaggeration meaning: one who lies a lot. This is because a king does not need to lie; his word is the highest among people, so there is no need for him to lie. And if he lies, he promises people but does not fulfill them. He says: I will do such and such, but he does not. I will leave such and such, but he does not leave it. He talks to people, plays with their minds, and lies to them. So this, seeking refuge in Allah, falls under this warning: . And lying is forbidden from a king and from other than a king, but from a king it is greater and more severe, because he has no need to lie; his word among people is the highest. So he must be straightforward; if he wants something, he says: yes, and does it, and if he does not want it, he says: no, and does not do it. One of the common people may need to lie and lies, but the king does not need to. And lying is forbidden and is among the characteristics of the hypocrites, seeking refuge in Allah. For the hypocrite: . And it is not permissible for anyone to lie absolutely. And the saying of some of the common people: that lying, if it does not cut off a halal from its halal, is fine, is a Satanic principle with no basis in truth or in the religion. Lying is forbidden in all cases.
The third: : and this is the point of the hadith. A'il means poor, and mustakbir means he is arrogant toward people, seeking refuge in Allah. For this poor, needy person has nothing that warrants arrogance. A rich man may be rich and his wealth may deceive him and mislead him, and he may be arrogant toward the servants of Allah, or arrogant toward the truth. But the poor man: "withered and bad in measure". As long as you are poor, how can you be arrogant?! . And arrogance is forbidden from the rich and from the poor, but from the poor it is more severe. For this reason, you find that when people see a rich man who is humble, they are surprised by it and consider it great, and they see that this rich man is at the peak of noble character. But if they found a poor man who is humble, he would be like the rest of the people, because poverty obliges a person to be humble. What is there for him to be arrogant about? So if a person comes, seeking refuge in Allah, poor and needy, and is arrogant toward creation, or arrogant toward the truth, there is nothing that warrants arrogance in his case, so he becomes, seeking refuge in Allah, included in this hadith.
Then the author (may Allah have mercy on him) mentioned the other hadith of Abu Hurayrah: While a man was strutting in his walk, pleased with himself, his head combed, having in him of arrogance and pride and haughtiness what he has: : meaning the earth collapsed under him and he sank into it, he was buried in it, and he is tossed about in it until the Day of Resurrection. Because, seeking refuge in Allah, he had this arrogance and this delusion and this self-admiration, so the earth swallowed him. And this is similar to Qarun, whom the author (may Allah have mercy on him) mentioned at the beginning of the chapter. For Qarun came out to his people in his adornment: . And his saying: : it is possible that he is tossed about while alive with worldly life, so he remains thus punished until the Day of Resurrection, punished while in the belly of the earth and alive, so he is punished as the living are punished. And it is possible that when he was buried, he died, as is the Sunnah of Allah the Mighty and Majestic. He died, but even so he is tossed about in the earth while dead. His tossing about will be a barzakh tossing about, whose manner you do not know. And Allah knows best. The important thing is that this is his recompense, seeking refuge in Allah. And in this, and what came before it, and what comes after it, is evidence of the prohibition of arrogance and the prohibition of self-admiration, and that a person must know his worth and place him in his proper station. And Allah is the One who grants success.