ALNAQWI

وعن أبي حمزة أنس بن مالك الأنصارى خادم رسول الله صلى الله عليه وسلم، رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏"‏ لله أفرح بتوبة عبده من أحدكم سقط على بعيره وقد أضله في أرض فلاة ‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏
وفى رواية لمسلم‏:‏ لله أشد فرحا بتوبة عبده حين يتوب إليه من أحدكم كان على راحلته بأرض فلاة، فانفلتت منه وعليها طعامه وشرابه فأيس منها، فأتى شجرة فاضطجع في ظلها، وقد أيس من راحلته، فبينما هو كذلك إذا هو بها، قائمة عنده ، فأخذ بخطامها ثم قال من شدة الفرح‏:‏ اللهم أنت عبدي وأنا ربك، أخطأ من شدة الفرح‏"‏‏.‏



Anas bin Malik Al-Ansari (MayAllah be pleased with him) the servant of the Messenger of Allah narrated: Messenger of Allah (PBUH) said, "Verily, Allah is more delighted with the repentance of His slave than a person who lost his camel in a desert land and then finds it (unexpectedly)".


[Al-Bukhari and Muslim].

In another version of Muslim, he said: "Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: 'O Allah, You are my slave and I am Your Rubb'.He commits this mistake out of extreme joy".



Riyad as-Salihin 15
sunnah.com/riyadussalihin:15

Key Lessons Summarized:
1. The Magnitude of Allah’s Joy: The Hadith emphasizes that Allah's "joy" at a person’s repentance is far greater than any human joy we can imagine. It uses the most extreme example of relief—a man facing certain death who suddenly finds his means of survival—to show that Allah is not just "willing" to forgive, but "delighted" when we return to Him.

2. Encouragement to Never Despair: The imagery of the "waterless desert" and "losing all hope" reflects the spiritual state of a sinner who feels lost. The lesson is that no matter how far you have wandered or how "empty" your provisions feel, the door to repentance (Tawbah) can instantly change your destiny from destruction to salvation.

3. Intention Matters Most: When the man accidentally says, "O Allah, You are my slave and I am Your Lord," he utters words of disbelief (Kufr). However, Allah does not punish him because his intent was not to blaspheme, but to praise. This teaches us that Allah judges us based on what is in our hearts and overlooks slips of the tongue made under extreme emotion or genuine error

4. The Human Connection with the Divine: The Hadith portrays Allah not as a distant, harsh judge, but as a Merciful Creator who actively awaits the return of His servants. It transforms the act of repentance from a heavy burden of guilt into a joyful reunion with the Divine.

2 months ago (edited) | [YT] | 26

ALNAQWI

وعن الأغر بن يسار المزنى رضي الله عنه قال‏: ‏ قال رسول الله صلى الله عليه وسلم‏: ‏ ‏ "‏ ياأيها الناس توبوا إلى الله واستغفروه فإنى أتوب في اليوم مائه مرة‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Al-Agharr bin Yasar Al-Muzani (May Allah be pleased with him) narrated that: The Messenger of Allah (PBUH) said, "Turn you people in repentance to Allah and beg pardon of Him. I turn to Him in repentance a hundred times a day". [Muslim].

Riyad as-Salihin 14
sunnah.com/riyadussalihin:14


Key Lessons Summarized:
A Universal Command: Unlike the previous hadith which was a personal observation, this one begins with "O people," making it a direct instruction for every believer to actively practice repentance .

The Power of Consistency: By increasing the number from "more than seventy" to "a hundred," the Prophet (PBUH) emphasizes that there is no upper limit to seeking forgiveness. The more we do it, the closer we draw to Allah.

A Cure for Negligence: Repentance (Tawbah) isn't just for major sins; it is a remedy for moments of forgetfulness or shortcomings in our daily worship and gratitude toward Allah.

Spiritual Humility: The Prophet’s (PBUH) practice teaches us that true greatness in the eyes of Allah comes through constant humility and acknowledging our total dependence on His mercy.

2 months ago | [YT] | 11

ALNAQWI

وعن أبي هريرة رضي الله عنه قال‏: ‏ سمعت رسول الله صلى الله عليه وسلم يقول‏: ‏ ‏ "‏والله إني لأستغفر الله وأتوب إليه في اليوم أكثر من سبعين مرة ‏"‏ ‏(‏‏(‏رواه البخاري‏)‏‏)‏‏.‏

Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (ﷺ) saying: "By Allah, I seek Allah's forgiveness and repent to Him more than seventy times a day." [Al-Bukhari].

Riyad as-Salihin 13
sunnah.com/riyadussalihin:13

Key Lessons Summarized:

Continuous Repentance: If the Messenger of Allah
the most perfect of creation, practiced such frequent repentance, it highlights how much more we—who are prone to mistakes—need to make Istighfar a permanent part of our daily routine.

Humility and Servitude: Seeking forgiveness is not only for sins. It is an act of worship that demonstrates a servant's humility, gratitude, and recognition of Allah’s absolute greatness compared to our human limitations.

Spiritual Cleansing: Regular repentance serves as a "daily wash" for the heart, keeping it soft and connected to Allah, while preventing the buildup of spiritual pride or neglect.

Leading by Example: The Prophet (pbuh) explicitly shared his practice to teach the Ummah that the door to Allah's mercy is always open and that consistent seeking of forgiveness is the path to success in both worlds

2 months ago | [YT] | 14

ALNAQWI

وعن أبي عبد الرحمن عبد الله بن عمر بن الخطاب، رضي الله عنهما قال‏: ‏ سمعت رسول الله صلى الله عليه وسلم يقول‏: ‏ ‏"‏ انطلق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلى غار فدخلوه، فانحدرت صخرة من الجبل فسدت عليهم الغار، فقالوا‏: ‏ إنه لا ينجيكم من هذه الصخرة إلا أن تدعوا الله بصالح أعمالكم‏.‏ قال رجل منهم‏: ‏ اللهم كان لي أبوان شيخان كبيران، وكنت لا أغبق قبلهما أهلاً ولا مالاً‏.‏ فنأى بى طلب الشجر يوماً فلم أرح عليهما حتى ناما فحلبت لهما غبوقهما فوجدتهما نائمين فكرهت أن أوقظهما وأن أغبق قبلهما أهلاً أو مالاً، فلبثت- والقدح على يدى- أنتظر استيقاظهما حتى برق الفجر والصبية يتضاغون عند قدمى- فاستيقظا فشربا غبوقهما‏.‏ اللهم إن كنت فعلت ذلك ابتغاء وجهك ففرج عنا ما نحن فيه من هذه الصخرة، فانفرجت شيئاً لا يستطيعون الخروج منه‏.‏ قال الآخر‏: ‏ اللهم إنه كانت لي ابنة عم كانت أحب الناس إلىّ ‏"‏ وفى رواية‏: ‏ ‏"‏كنت أحبها كأشد ما يحب الرجال النساء، فأردتها على نفسها فامتنعت منى حتى ألمّت بها سنة من السنين فجاءتنى فأعطيتها عشرين ومائة دينار على أن تخلى بينى وبين نفسها ففعلت، حتى إذا قدرت عليها‏"‏ وفى رواية‏: ‏ ‏"‏فلما قعدت بين رجليها، قالت‏: ‏ اتق الله ولا تفض الخاتم إلا بحقه، فانصرفت عنها وهى أحب الناس إلى وتركت الذهب الذى أعطيتها، اللهم إن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها‏.‏ وقال الثالث‏: ‏ اللهم استأجرت أجراء وأعطيتهم أجرهم غير رجل واحد ترك الذى له وذهب، فثمرت أجره حتى كثرت منه الأموال، فجاءنى بعد حين فقال‏: ‏ يا عبد الله أدّ إلى أجرى، فقلت‏: ‏ كل ما ترى من أجرك‏: ‏ من الإبل والبقر والغنم والرقيق‏.‏ فقال‏: ‏ يا عبد الله لا تستهزئ بى‏!‏ فقلت‏: ‏ لا أستهزئ بك، فأخذه كله فاستاقه فلم يترك منه شيئاً، اللهم إن كنتُ فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه، فانفرجت الصخرة فخرجوا يمشون‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

'Abdullah bin 'Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (ﷺ) as saying: "Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: 'Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.' Thereupon, one of them said: 'O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock'. The rock moved slightly but they were unable to escape. The next said: 'O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.' The rock moved aside a bit further but they were still unable to get out. The third one said: 'O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours - camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.' The rock slipped aside and they got out walking freely". [Al-Bukhari and Muslim].

Riyad as-Salihin 12
sunnah.com/riyadussalihin:12

Key Lessons Summarized:
Seeking a "Wasila" (Means) through Good Deeds: It is permissible and encouraged to ask Allah for help by mentioning a sincere, righteous act you performed solely for His sake.

The Status of Parents (Birr al-Walidayn): The first man’s story teaches that serving parents takes precedence even over the needs of one’s own children. His patience—standing all night with the milk—highlights the extreme respect due to elderly parents.

Chastity and Fear of Allah: The second man’s story shows the power of Taqwa (God-consciousness). Stopping oneself from a sin at the very last moment out of fear of Allah is one of the greatest deeds a person can perform.

Integrity in Business & Labor: The third man’s story emphasizes honesty and going beyond the call of duty. He didn't just keep the worker's wage; he invested it and returned the profits, showing that a believer should be a guardian of others' wealth.

The Necessity of Sincerity (Ikhlas): Each man repeated the phrase: "O Allah! If I did this seeking Your Pleasure..." This proves that a deed is only "miracle-working" if it was done 100% for Allah, not for fame or pride.

The Power of Dua in Distressed Times: When human efforts fail (like moving a massive rock), the only solution is turning to Allah. This Hadith gives hope that no matter how "trapped" we feel, Allah can provide a way out.

Gradual Relief: The rock moved in stages. This teaches us that sometimes Allah’s relief comes gradually, requiring us to be persistent in our prayers and reflections.

2 months ago | [YT] | 26

ALNAQWI

وعن أبي العباس عبد الله بن عباس بن عبد المطلب رضي الله عنهما، عن رسول الله، صلى الله عليه وسلم، فيما يروى عن ربه، تبارك وتعالى قال‏: ‏ ‏ "‏ إن الله كتب الحسنات والسيئات ثم بين ذلك‏: ‏ فمن همّ بحسنة فلم يعملها كتبها الله تبارك وتعالى عنده حسنة كاملة، وإن هم بها فعملها كتبها الله عشر حسنات إلى سبعمائه ضعف إلى أضعاف كثيرة، وإن هم بسيئة فلم يعملها كتبها الله عنده حسنة كاملة، وإن همّ بها فعملها كتبها الله سيئة واحدة ‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

'Abdullah bin 'Abbas (May Allah be pleased with them) reported: Messenger of Allah (ﷺ) said that Allah, the Glorious, said: "Verily, Allah (SWT) has ordered that the good and the bad deeds be written down. Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more. But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed". [Al-Bukhari and Muslim].

Riyad as-Salihin 11
sunnah.com/riyadussalihin:11

Key Lessons Summarized:
The Power of Intention (Niyyah): A sincere intention is so valuable that it is recorded
.as a complete good deed even if the person is unable to act upon it

Multiplied Rewards for Good Actions: Allah does not just reward a good deed 1-for-1; He multiplies the reward from 10 to 700 times, or even more, based on the person's sincerity and the effort involved

Mercy in Restraint: If someone thinks of doing something bad but stops themselves (for the sake of Allah), Allah treats that self-restraint as a full good deed

Justice in Accountability: Unlike good deeds, a bad deed is never multiplied. If a person commits a sin, it is written only as one single bad deed, showing Allah’s justice over His wrath

The Writing of Deeds: This Hadith confirms the existence of the "Kiraman Katibin" (the noble scribes/angels) and the meticulous system Allah has ordered for recording every thought and action

Encouragement to Optimism: The structure of these rules is "tilted" in favor of the believer, making it easier to enter Paradise than to enter Hell, provided one has the right intention

2 months ago | [YT] | 13

ALNAQWI

وعن أبي هريرة رضي الله عنه قال رسول الله صلى الله عليه وسلم ‏: ‏ ‏ "‏صلاة الرجل في جماعة تزيد على صلاته في سوقه وبيته بضعاً وعشرين درجه وذلك أن أحدهم إذا توضأ فأحسن الوضوء ثم أتى المسجد لا يريد إلا الصلاة، لا ينهزه إلا الصلاة، لم يخط خطوة إلا رفع له بها درجة، وحط عنه بها خطيئة حتى يدخل المسجد، فإذا دخل المسجد كان في الصلاة ما كانت الصلاة هى تحبسه، والملائكة يصلون على أحدكم ما دام في مجلسه الذى صلى فيه، ما لم يحدث فيه‏"‏ ‏(‏‏(‏متفق عليه، وهذا لفظ مسلم‏)‏‏)‏‏.‏
وقوله صلى الله عليه وسلم‏: ‏ '‏‏ ‏ينهزه‏ ‏ هو بفتح الياء والهاء وبالزاى‏: ‏ أى يخرجه وينهضه ‏'

Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (ﷺ) said: "The reward for Salah performed by a person in congregation is more than 20 times greater than that of the Salah performed in one's house or shop. When one performs Wudu' perfectly and then proceeds to the masjid with the sole intention of performing Salah, then for every step he takes towards the masjid, he is upgraded one degree in reward and one of his sins is eliminated until he enters the masjid, and when he enters the masjid, he is considered as performing Salah as long as it is the Salah which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer. They say: 'O Allah! have mercy on him; O Allah! forgive his sins; O Allah! accept his repentance'. This will carry on as long as he does not pass wind". [Al-Bukhari and Muslim].

Riyad as-Salihin 10
Chapter 1: Sincerity and Significance of Intentions and all Actions, Apparent and Hidden, Book: The Book of Miscellany
sunnah.com/riyadussalihin:10

Key Lessons Summarized:
* The Power of Congregation: Praying in a group multiplies your reward by more than 20 times compared to praying alone at home or work.
* The Value of the Journey: Every single step taken toward the masjid serves a dual purpose—elevating your spiritual status by one degree and erasing one sin.
* Excellence in Preparation: To unlock these rewards, one must perform Wudu (ablution) perfectly and have the sincere intention of worship.
* The Reward of Waiting: As long as you are in the masjid specifically waiting for the prayer to start, you are credited as if you are already praying.
* Angelic Supplication: Angels continuously pray for your mercy, forgiveness, and repentance as long as you remain in your prayer spot and maintain your state of purity (Wudu).

3 months ago | [YT] | 20

ALNAQWI

وعن أبي بكرة نفيع بن الحارث الثقفى رضي الله عنه أن النبي صلى الله عليه وسلم قال‏: ‏ ‏"‏إذ التقى المسلمان بسيفيهما فالقاتل والمقتول في النار‏"‏ قلت يارسول الله، هذا القاتل فما بال المقتول‏؟‏ قال‏: ‏ ‏"‏إنه كان حريصاً على قتل صاحبه‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

Abu Bakrah Ath-Thaqafi (May Allah be pleased with him) reported: The Prophet (ﷺ) said: "When two Muslims are engaged in a combat against each other with their sword's and one is killed, both are doomed to Hell". I said, "O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?" He (ﷺ) replied: "He was eager to kill his opponent". [Al-Bukhari and Muslim].

Riyad as-Salihin 9
Chapter 1: Sincerity and Significance of Intentions and all Actions, Apparent and Hidden, Book: The Book of Miscellany
sunnah.com/riyadussalihin:9

Key Lessons Summarized:
* Accountability of Intent: Both the killer and the deceased are held equally sinful because both entered the fight with the firm intention to kill the other.
* Action vs. Result: The victim is punished not for dying, but for his active effort and eagerness to commit murder, which was only prevented by his opponent being faster.
* The Danger of Fitna: It serves as a stern warning against Muslims engaging in violent conflict or civil strife (fitna) with one another.
* Heart over Outcome: It reinforces the core Islamic principle that Allah judges people based on the motives in their hearts and their attempts to act on them, regardless of the final outcome.

3 months ago | [YT] | 15

ALNAQWI

وعن أبي موسى عبد الله بن قيس الأشعرى رضي الله عنه قال‏: ‏ سئل رسول الله صلى الله عليه وسلم عن الرجل يقاتل شجاعة، ويقاتل حميةً، ويقاتل رياء، أى ذلك في سبيل الله‏؟‏ فقال رسول الله صلى الله عليه وسلم‏: ‏ ‏ "‏ من قاتل لتكون كلمة الله هى العليا فهو في سبيل الله‏"‏ ‏(‌‏(‏متفق عليه‏)‌‏)‌‏.‏

Abu Musa Al-Ash'ari (May Allah be pleased with him) reported that Messenger of Allah (ﷺ) was asked about who fights in the battlefield out of valour, or out of zeal, or out of hypocrisy, which of this is considered as fighting in the cause of Allah? He said: "He who fights in order that the Word of Allah remains the supreme, is considered as fighting in the cause of Allah". [Al-Bukhari and Muslim].

Riyad as-Salihin 8
Chapter 1: Sincerity and Significance of Intentions and all Actions, Apparent and Hidden, Book: The Book of Miscellany
sunnah.com/riyadussalihin:8

Key Lessons Summarized:
• Purity of Intent (Ikhlas): The value of any deed is based on the underlying intention (niyyah), not just the physical act itself.
* The Ultimate Standard: An action is only considered "in the path of Allah" if it is done solely to elevate the truth and establish the deen of Allah to please Him.
* Rejecting Worldly Gains: Fighting for fame (bravery), tribalism (zeal), or social status (hypocrisy/showing off) voids the spiritual reward of the act.
* Internal vs. External: People may see the same outward action, but Allah judges the hidden motivation of the heart.
* Prophetic Wisdom in Teaching: The Prophet (ﷺ) avoided a long list of what isn't acceptable and instead provided a single, comprehensive criterion that defines what is acceptable.

3 months ago | [YT] | 19

ALNAQWI

وعن أبي هريرة عبد الرحمن بن صخر رضي الله عنه قال قال رسول الله صلى الله عليه وسلم‏: ‏
‏ "‏ إن الله لا ينظر إلى أجسامكم ، ولا إلى صوركم، ولكن ينظر إلى قلوبكم وأعمالكم‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (ﷺ) said, "Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments". [Muslim].

Riyad as-Salihin 7
sunnah.com/riyadussalihin:7

Key Lessons Summarized:

1. Prioritizing the Internal: Allah evaluates us based on our hearts (intentions) rather than our physical appearance, wealth, or social status.
2. The Formula for Acceptance: Faith is a combination of internal sincerity and external action. One is incomplete without the other.
3. Equality in the Sight of Allah: Physical attributes (beauty, strength, race) are worldly distinctions that carry no weight in Divine judgment.
4. The Danger of Hypocrisy: A beautiful exterior or "religious attire" is meaningless if the heart is filled with pride, envy, or insincerity.
5. Self-Correction: We should spend more time purifying our spiritual state than we do grooming our physical appearance.
6. Accountability of Actions: "Accomplishments" (actions) are the evidence of what is in the heart; good intentions must eventually manifest as good deeds.

3 months ago | [YT] | 16

ALNAQWI

Have you watched this video? If you haven't, then watch and share it with your friends and family.

3 months ago | [YT] | 40