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

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions:
The author (may Allah have mercy on him) quoted, in the context of the hadiths in the chapter on good character: "And from Anas (may Allah be pleased with him), who 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 ever say about something I did, "Why did you do that?" nor about something I did not do, "Why didn't you do so?"

ما مسست ديباجاً ولا حريراً ألينَ من كف رسول الله صلى الله عليه وسلم، ولا شممتُ 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.
And from al-Sa'b ibn Jathamah (may Allah be pleased with him), who said:

I presented a wild donkey to the Messenger of Allah (peace and blessings be upon him), but he returned it to me. When he saw the look on my face, he said: We did not return it to you except because we are in a state of ihram.

أَهديتُ رسول الله صلى الله عليه وسلم حماراً وحشياً فرده عليَّ فلما رأى ما في وجهي قال: إنا لم نرده عليك إلا أنا حرم

Agreed upon.
From al-Nu'man ibn Sam'an (may Allah be pleased with him), who said:

I asked the Messenger of Allah (ﷺ) about virtue and sin and he replied, “The essence of virtue is (manifested in) good morals (Akhlaq) whereas sinful conduct is that which turns in your heart (making you feel uncomfortable) and you dislike that it would be disclosed to other people.”

سألت رسول الله صلى الله عليه وسلم عن البر والإثم فقال: البر حسن الخلق، والإثم ما حاك في صدرك وكرهت أن يطلع عليه الناس

Bulugh al-Maram 16:3

Narrated by Muslim ".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author, al-Hafiz al-Nawawi (may Allah have mercy on him), in his book *Riyad al-Salihin*, in: "The Chapter on Good Character", quoted from Anas ibn Malik (may Allah be pleased with him), who said: : He had served the Prophet (peace and blessings be upon him) for ten years. His mother brought him when the Prophet (peace and blessings be upon him) arrived in Madinah, and she said, "O Messenger of Allah, this is Anas ibn Malik to serve you." So the Messenger of Allah (peace and blessings be upon him) accepted to be served by him and prayed for him that Allah would bless him in his wealth and his children. So Allah blessed him in his wealth and his children, until it was said that he had a garden that bore fruit twice a year due to the blessing of the wealth for which the Messenger of Allah (peace and blessings be upon him) had prayed for him. As for his children, they reached one hundred and twenty children, his children from his loins, all of this by the blessing of the prayer of the Prophet (peace and blessings be upon him). He says: : So his hand (peace and blessings be upon him) was soft when a person touched it, and it was soft. And just as Allah softened his hand, Allah, the Exalted, also softened his heart. Allah the Exalted said: : meaning, I became soft for them, .
He says: He served the Prophet (peace and blessings be upon him). Yes, and also his fragrance: He never smelled a fragrance more pleasant than the fragrance of the Prophet (peace and blessings be upon him). And he (peace and blessings be upon him) was pleasant in scent and frequently used perfume. He said: And he himself was pleasant (peace and blessings be upon him), until people would rush to take his sweat (peace and blessings be upon him) because of its pleasantness and fragrance, and they would seek blessing in his sweat. Because among the characteristics of the Messenger (peace and blessings be upon him) is that we seek blessing in his sweat, his saliva, and his clothes. As for other than the Messenger, no, other than the Messenger, you do not seek blessing in his sweat, nor in his clothes, nor in his saliva. He says: : meaning, he never got annoyed with him. For ten years he served him, and he never got annoyed with him. One of us, if someone serves him or accompanies him for a week or so, must find some annoyance from him. But the Messenger (peace and blessings be upon him), for ten years, and this man served him, and yet he never said "Ugh" to him. : Even the things that Anas did out of his own effort, the Messenger (peace and blessings be upon him) did not reprimand him or scold him or say, "Why did you do so," even though he was a servant. And also: : So he (peace and blessings be upon him) treated him as Allah, the Exalted, guided him to in His saying: Do you know what forgiveness is? Forgiveness is to forgive people's character and to accept what is easy. Meaning, take from people what is easy; you do not want people to be for you as you wish in every matter. Whoever wants people to be for him as he wishes in every matter will miss out on everything. But take what is easy. Treat people in a way that if it comes to you, you accept it, and if it passes you by, you do not get angry. For this reason, he said: : And this is from his good character (peace and blessings be upon him). And from his good character (peace and blessings be upon him) is that he did not flatter people in the religion of Allah, nor did he fail to make their hearts happy. So al-Sa'b ibn Jathamah (may Allah be pleased with him): The Prophet (peace and blessings be upon him) passed by him, and the Prophet (peace and blessings be upon him) was in a state of ihram. And al-Sa'b ibn Jathamah was a runner and an archer. A runner means a swift one, and an archer means one who is skilled at shooting. When the Prophet (peace and blessings be upon him) stayed with him as a guest, he saw that no one was more generous to a guest than he was, so he went to hunt for the Messenger (peace and blessings be upon him). He hunted for him a wild donkey. The Arabian Peninsula at that time had a lot of game, but it had decreased. He hunted for him a wild donkey and brought it to him. The Prophet (peace and blessings be upon him) returned it to him. So it was difficult for al-Sa'b. How could the Prophet (peace and blessings be upon him) return his gift? So his face changed. When he saw what was on his face, he made his heart happy and said: : meaning, we are in a state of ihram. And one in a state of ihram does not eat from game that was hunted for him. Meaning, if a person in a state of ihram passed by you in your country and he was in a state of ihram, and you hunted for him or slaughtered for him game at your place, it is not permissible for him to eat from it. And that is because he is prohibited from eating what was hunted for him. But if you did not hunt it for him, the correct view is that it is permissible for him if you did not hunt it for his sake. For this reason, the Prophet (peace and blessings be upon him) ate from the game that Abu Qatadah (may Allah be pleased with him) hunted, because Abu Qatadah did not hunt it for the sake of the Messenger (peace and blessings be upon him). And this is the best that has been said on this issue: "If the game is hunted for the person in a state of ihram, it is forbidden for him. And if a person hunts it for himself and feeds the person in a state of ihram from it, there is no harm". And some scholars said: The person in a state of ihram does not eat from game at all, whether it was hunted for him or not. They said: Because the hadith of al-Sa'b ibn Jathamah is later than the hadith of Abu Qatadah. The hadith of Abu Qatadah was in the Battle of al-Hudaybiyyah, which was in the sixth year, and the hadith of al-Sa'b ibn Jathamah was in the Farewell Pilgrimage in the tenth year. And the later one is taken over the earlier one. But the principle of hadith jurisprudence rejects this view. "Because abrogation is not resorted to unless combining is impossible. If combining is possible, there is no abrogation". And combining is possible here, and it is said: "If it was hunted for the person in a state of ihram, it is forbidden. And if a person hunts it for himself and feeds the person in a state of ihram from it, there is no harm". And this is supported by the hadith of Jabir (may Allah be pleased with him), Jabir ibn Abdullah, that the Prophet (peace and blessings be upon him) said: And this is a clear detail: what you did not hunt, or what was not hunted for you. The result is that this hadith of al-Sa'b ibn Jathamah (may Allah be pleased with him) has two great benefits:
The first is that the Prophet (peace and blessings be upon him) does not flatter anyone in the religion of Allah. Otherwise, he would have accepted the gift from al-Sa'b and remained silent to please him and flatter him. But he (peace and blessings be upon him) could not do this.
The second is that it is recommended for a person to make his brother's heart happy when he does something with him that he does not like, and to explain to him the reason so that his soul is pleased and his heart is at ease. For this is from the guidance of your Prophet (peace and blessings be upon him). And Allah is the One who grants success.