Abdullah related two reports, one from himself and the other from the Messenger of Allah ﷺ.Abdullah said, "The believer sees his sins as though he were at the foot of a mountain, fearing it will fall upon him, while the wicked person sees his sins like a fly that lands on his nose, so he waves it away like this and it flies off."He said, and the Messenger of Allah ﷺ said, "Allah is more delighted at the repentance of one of you than a man who set out into a barren, deadly wasteland with his mount carrying his food, drink, provisions, and everything he needed. He lost it, so he went searching for it until death was about to overtake him without finding it. He said, 'Let me return to the place where I lost it and die there.' So he came back to that spot, and sleep overcame him. When he awoke, there was his mount standing at his head, with his food, drink, provisions, and all he needed upon it."
حدثنا أبو معاوية حدثنا الأعمش عن إبراهيم التيمي
عبد الله حديثين أحدهما عن نفسه والآخر عن رسول الله ﷺ قال قال عبد الله إن المؤمن يرى ذنوبه كأنه في أصل جبل يخاف أن يقع عليه وإن الفاجر يرى ذنوبه كذباب وقع على أنفه فقال له هكذا فطار قال وقال رسول الله ﷺ لله أفرح بتوبة أحدكم من رجل خرج بأرض دوية مهلكة معه راحلته عليها طعامه وشرابه وزاده وما يصلحه فأضلها فخرج في طلبها حتى إذا أدركه الموت فلم يجدها قال أرجع إلى مكاني الذي أضللتها فيه فأموت فيه قال فأتى مكانه فغلبته عينه فاستيقظ فإذا راحلته عند رأسه عليها طعامه وشرابه وزاده وما يصلحه
Its isnad is sahih. Bukhari related it (11:88-91) and Muslim (2:322), both through the route of Amash. Bukhari pointed to two routes, from Amash from Ibrahim Nakhai from Harith bin Suwayd from Abdullah, and from Amash from Umara from Aswad, as will come in the two isnads after this one, and he pointed to other routes as well.Hafiz said, meaning that Abu Muawiya differed from everyone else, making the hadith with Amash from Umara from Ibrahim Nakhai together, whereas it is actually with Umara from Aswad, who is Ibn Yazid Nakhai, and with Ibrahim Nakhai from Harith bin Suwayd. Abu Shihab and those who followed him, meaning in Bukhari's narration, made it come through Umara from Harith bin Suwayd. As for Abu Muawiya's narration, I have not come across it in any of the Sunan or Masanid on these two versions.This is what he said, yet here is Abu Muawiya's narration found with Imam Ahmad in the Musnad. Hafiz then mentioned detailed routes of the hadith from Tirmidhi and Nasai and others, then said, in sum, there is disagreement over it regarding Umara's teacher, whether it is Harith bin Suwayd or Aswad. What I have mentioned shows that with him it is from both of them together. And there is disagreement over Amash's teacher, whether it is Umara or Ibrahim Nakhai, and it is clear that with him it is from both of them together.Duwiyyah, with fatha on the dal, and a doubled waw with kasra, and a doubled ya with fatha. Ibn Athir said, the duwiyyah is the desert, and duwiyyah is derived from it as an adjective. One of the two waws may be replaced with an alif, so it is said dawiyyah, contrary to the standard analogy, similar to taai in the adjectival form derived from tayyi.Mahlakah, with fatha on the mim and the lam, meaning the place of destruction, or destruction itself. Its lam may also be read with fatha or kasra, and it also means a waterless desert, as Ibn Athir said. Hafiz mentioned in Fath al-Bari that in some copies of Bukhari it appears with damma on the mim and kasra on the lam, from the quadriliteral form, meaning it destroys whoever ends up in it.