التوحيد at-Tawhid

Author Topic: ADVICE TO THE BROTHERS  (Read 149 times)

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ADVICE TO THE BROTHERS
« on: June 17, 2018, 10:54:15 AM »


Nasihah (Advice) to the Ikhwân (Brothers)
Muhammad bin Abd’il Wahhâb, ad-Durar'us Saniyyah 10/5-10

Bismillahirrahmânirrahîm (in the name of Allâh, Most Gracious, Most Merciful),

From Muhammad bin Abd’il Wahhâb to whom it may reach among the brothers; the believers of the Ayât of Allâh Ta’âlâ, (those who) confirm Rasűlullâh (Sallallâhu Alayhi wa Sallam), the followers of the Sawâd’ul Âdham (the Mass of Believers) among the Sahâba of Rasűlullâh (Sallallâhu Alayhi wa Sallam), and (those who) their followers in goodness, and the Ahl’ul Ilm wa’l Imân (the People of Sacred Knowledge and Faith), (those who) adhere to the Dîn’ul Qayyum (Subsisting Religion) during corrupted times, the patient ones against the strangeness and the trials.

Salâmun Alaykum wa Rahmatullâhi wa Barakâtuhu (May the peace, mercy and blessings of Allâh be upon you)!..

To proceed: Indeed Allâh Subhânahu sent your Nabî (Sallallâhu Alayhi wa Sallam) during Fatrah (interval between two Prophets, when no Prophet was sent) of the Rusul (pl. Rasűl; Apostles). Except some remnants from the Ahl’ul Kitâb (the People of Book; the Jews and the Christians)1; Ahl’ul Ardh (the People of Earth) from the Mashriq (east) to the Maghrib (west) departed from the Millat Ibrâhîm (Religion of Ibrâhîm Alayh’is Salâm) and settled upon committing Shirk to Allâh Ta’âlâ. When they were called to Allâh, Ahl’ul Ardh turned away from the Da’wah (call). They all had enmity towards it; the Juhâla (pl., Jâhli; ignorant ones) and Ahl’ul Kitâb, their Âbad (pl., Âbid; worshipers) and Fussâq (pl., Fâsiq; corrupts). None other than Abű Bakr as-Siddîq (Radiyallâhu Anh), Bilâl (Radiyallâhu Anh) and his (Sallallâhu Alayhi wa Sallam) Ahl Bayt (household); Hadîjah (Radiyallâhu Anha) and her children, his (Sallallâhu Alayhi wa Sallam) slave Zayd ibn Hârith (Radiyallâhu Anh) and Alî (Radiyallâhu Anh) submitted to his (Sallallâhu Alayhi wa Sallam) Dîn. Amr bin Abasah (Radiyallâhu Anh) said:


لما أتيت النبي صلى الله عليه وسلم بمكة قلت: ما أنت؟ قال: نبي. قلت: وما نبي؟ قال: أرسلني الله قلت: بأي شيء أرسلك؟ قال: بصلة الأرحام، وكسر الأوثان، وأن يعبد الله لا يشرك به شيئ. قلت: من معك على هذا؟ قال: حر وعبد "، ومعه يومئذ أبو بكر، وبلال
“When I came to the Nabî (Sallallâhu Alayhi wa Sallam) in Makkah, I said: Who are you? Nabî (Sallallâhu Alayhi wa Sallam) said: I am a Nabî. I said: What is a Nabî? Nabî (Sallallâhu Alayhi wa Sallam) said: Allâh sent me. I said: With what did Allâh send you? Nabî (Sallallâhu Alayhi wa Sallam) said: With taking care of relatives, breaking the idols, worshiping Allâh and not associating any partners to Allâh. I said: Who is with you? Nabî (Sallallâhu Alayhi wa Sallam) said: A Hurr (free) and an Abd (slave). That day he (Sallallâhu Alayhi wa Sallam) had Abű Bakr (Radiyallâhu Anh) and Bilâl (Radiyallâhu Anh) with him.”2

This is the beginning of Islâm; the Khass (specific) and Amm (general) enmity towards Nabî (Sallallâhu Alayhi wa Sallam) and being strange. It was narrated as Sahîh (authentic) from Nabî (Sallallâhu Alayhi wa Sallam) that he said:

بدأ الإسلام غريبا، وسيعود غريبا كما بدأ
“Islâm began as (something) strange, and will return (once again) as something strange.”
(Muslim, Hadîth no: 145)

Whoever ponders upon this and Fahm (comprehends) it, Shubuhât (pl., Shubha; doubts) of Shayâtîn’ul Ins (Devils amongst humankind) will depart from him. The Shubuhât the Shaytân summons by his (army of) mounted and infantryman amongst those who believe Rasűlullâh (Sallallâhu Alayhi wa Sallam).

Be patient Yâ Ikhwân (o my brothers), praise Allâh for what He Ta’âlâ gave you from the Marifah (knowing) of Allâh Subhânahu, Marifah of His right over His slaves, Marifah of the Millah (Dîn) of your father Ibrâhîm (Alayh’is Salâm) that which most people -in our times reject. Beg Allâh so that Allâh increases your Imân (faith), Yaqîn (certainty) and Ilm (sacred knowledge) and makes your heart constant upon His Dîn. Say as the Sâlihűn (pl. Sâlih; righteous ones) whom Allâh Ta’âlâ praised in His Kitâb (Book; Qur’ân), states:


رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ
“Our Lord! (they say) Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thee; for Thou art al-Wahhâb (the Grantor of bounties without measure).” (Âl-i Imrân 3/8)

Know that Allâh Subhânahu created Asbâb (pl., Sabab; reasons) for Hidâyah (guidance) and Thabât (steadfastness) as He Ta’âlâ created Asbâb for misguidance and Zaygh (perversity). From this Allâh Subhânahu sent down the Kitâb (i.e. Book; Qur’ân), He sent the Rasűl so that he (Sallallâhu Alayhi wa Sallam) manifests people when they differ concerning the Kitâb as He Ta’âlâ states:

وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدىً وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ
“And We sent down the Book to thee so that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe.” (an-Nahl 16/64)

Sending down the Kitâb and sending the Rasűl is occlusion of the Udhr (excuse) and establishing Hujjah (proof) He Ta’âlâ stated:

ئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
“…after (the coming) of the messengers, should have no plea against Allâh.” (an-Nisâ 4/165)

Do not be unwary regarding seeking Tawhîd and studying it; (don’t be unwary regarding) using Kitâbullâh (the Book of Allâh; Qur’ân) and having reflection regarding it. You heard from Kitâbullâh that contains lessons in it such as: We are Muwahhidűn and we know that Allâh Ta’âlâ is the One who benefits and harms; neither the Anbiyâ (pl, Nabî; Prophets) nor other than them have the power to benefit or harm but we want Shafâ’ah (intercession). You heard what Allâh manifested in His Book and the response regarding this (you heard) what the Ahl’ut Tafsîr (the People of Exegesis) and Ahl’ul Ilm mentioned regarding it. You heard what the Mushrikîn said: Shirk is worshiping Asnâm (the idols) and it is not (worshiping) Sâlihűn. You heard their saying: We do not want (ask) other than Allâh but we want from their prestige. You heard what Allâh Ta’âlâ mentioned in response to all of these.

Allâh Ta’âlâ blessed you with Ulamâ (pl., Âlim; scholars) of the Mushrikîn confirming all of these. You heard their confirmation regarding what is done in the Haramayn, Basra, Irâq and Yemen is committing Shirk to Allâh. They also confirmed that this Dîn whose people they help and deem they were Sawâd’ul Adham, they confirmed to them that their Dîn is Shirk.

Again they confirmed to them the Tawhîd which they tried to extinguish it, they killed and imprisoned its people, is the Dîn of Allâh Ta’âlâ and His Rasűl (Sallallâhu Alayhi wa Sallam). This confirmation from them is upon themselves which are among the greatest Ayât (pl. Ayah; signs) of Allâh Ta’âlâ, and among the greatest Ni’mah (blessing) of Allâh Ta’âlâ upon you, there will remain no Shubha (doubt) with this other than the dead heart which Allâh Ta’âlâ stamped and  there is no deception in it.

Today they fight with you for one Shubha, hasten for its answer. They say: All of these are Haqq (truth), we witness that this is the Dîn of Allâh Ta’âlâ and His Rasűl (Sallallâhu Alayhi wa Sallam) except for Takfîr (declaring one to be disbeliever) and war. The more astonishing thing is its answer being concealed. If he confirms that this is Dîn of Allâh Ta’âlâ and His Rasűl (Sallallâhu Alayhi wa Sallam) how come he does not declare Takfîr upon the one who rejects it and (how come he does not declare Takfîr upon) the one who commands to kill and imprison (the one who calls to Tawhîd)? How come he does not declare Takfîr upon the one who commands to imprison (the one who calls to Tawhîd)? How come he does not declare Takfîr upon the one who comes to the Ahl’ush Shirk (the People of Shirk), urges the necessity of their Dîn (which is Shirk) and embellishing it? How come he does not declare Takfîr upon the one who urges them to fight against the Muwahhidîn and to take their wealth? He witnesses Rasűlullâh (Sallallâhu Alayhi wa Sallam) rejected and prohibited what he urges for and (witnesses that) it is called as committing Shirk to Allâh. He witnesses that it is something which there is Bughd (hatred) for it and its people. He commands the Mushrikîn to kill them (i.e. Ahl Tawhîd) which is the Dîn of Ta’âlâ and His Rasűl (Sallallâhu Alayhi wa Sallam)!?

So know that: there are abundant Adillah (pl. Dalîl; evidences) regarding declaring Takfîr upon a Sâlih Muslim who commits Shirk to Allâh or when he is with the Mushrikîn against the Muwahhid even if he does not commit Shirk from Kalâmullâh (Speech of Allâh), from the statements of His Rasűl and the statements of all the Ahl’ul Ilm.

I mentioned them an Ayah (verse) from Kitâbullah which the Ahl’ul Ilm made Ijmâ (consensus) regarding its Tafsîr that is related with the Muslimîn and whoever commits it in any time then he becomes Kâfir. Allâh Ta’âlâ states:


مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْأِيمَانِ
“Any one who, after accepting faith in Allâh, utters Unbelief,- except under compulsion, his heart remaining firm in Faith.” (an-Nahl 16/106)

Up to the end of the Ayah:

ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ
“This because they love the life of this world better than the Hereafter.” (an-Nahl 16/107)3

So when their Ulamâ mention it has been revealed about the Sahâbah (companion) when the people of Makkah trialed them; and they mentioned: Even though the Sahâbah had Bughd against Shirk and its people and had enmity towards them they became Kâfir after they had Imân merely by uttering Kufr with their tongues due to fearing them. Then what would be the situation of a Muwahhid of our times? What would be the situation of the man of today who utters Kufr before Ikrâh (coercion) with the fear of those in Basra, Ihsâ, Makkah and other places? If such person is declared Takfîr, what would be the situation of those who are with the Mushrikîn, dwells with them and becomes from their troops? What would be the situation of those who help their Shirk and embellish it? What would be the situation of the one who urges others to kill the Muwahhidîn and the one who directs people to the necessity of the Dîn of the Mushrikîn?

May Allâh Ta’âlâ make you all successful, ponder upon this Ayah. Also ponder upon to whom it was revealed. Ponder upon the Ijmâ of the Ulamâ regarding the Tafsîr of the Ayah. Again ponder upon what happened between us and the enemies of Allâh Ta’âlâ. Every time we ask them to refer back to the books in their hands regarding the issues of Takfîr and combat they do not respond to us other than doubts in the presence of their Shuyűkh (pl., Shaykh) and their likes.

I ask Allâh Ta’âlâ make you successful in His Qayyim (Subsisting) Dîn, for He Ta’âlâ to bestow upon you Thabât (stability).

Wa’s Salâmu Alaykum wa Rahmâtullâhi wa Barakâtuhu.



Quote
Footnotes:

1- It was narrated by Iyâd bin Himâr (Radiyallâhu Anh) that Rasűlullâh (Sallallâhu Alayhi wa Sallam) said:


وَإِنَّ اللَّهَ نَظَرَ إِلَى أَهْلِ الأَرْضِ فَمَقَتَهُمْ عَرَبَهُمْ وَعَجَمَهُمْ إِلاَّ بَقَايَا مِنْ أَهْلِ الْكِتَابِ
“And verily, Allâh (Ta’âlâ) looked towards the people of the world and He showed hatred for the Arabs and Ajam (the non-Arabs), but with the exception of some remnants from Ahl’ul Kitâb.” (Muslim, Hadith no: 2865)

2- This is a portion of a lenghty Hadîth which was recorded in many Hadîth books such as Sahîh of Imâm Muslim (Hadîth no: 832), Sunan of Imâm Ibnu Mâjah (Hadîth no: 1426) and Sunan of Imâm Nasâî (Hadîth no: 591).

Muhammad bin Abd’il Wahhâb (Rahimahullâh) also mentioned some of the benefits that can be deducted from the Hadîth of Amr bin Abasah (Radiyallâhu Anh) in his book,
Mufîd'il Mustafîd fî Kufri Târik'it Tawhîd (Beneficial Beneficiary Regarding Kufr of the One who Abandons Tawhîd

Narration of Imâm Muslim in full length is as follows,

حَدَّثَنِي أَحْمَدُ بْنُ جَعْفَرٍ الْمَعْقِرِيُّ، حَدَّثَنَا النَّضْرُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عِكْرِمَةُ بْنُ عَمَّارٍ، حَدَّثَنَا شَدَّادُ بْنُ عَبْدِ اللَّهِ أَبُو عَمَّارٍ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ أَبِي أُمَامَةَ، - قَالَ عِكْرِمَةُ وَلَقِيَ شَدَّادٌ أَبَا أُمَامَةَ وَوَاثِلَةَ وَصَحِبَ أَنَسًا إِلَى الشَّامِ وَأَثْنَى عَلَيْهِ فَضْلاً وَخَيْرًا - عَنْ أَبِي أُمَامَةَ قَالَ قَالَ عَمْرُو بْنُ عَبَسَةَ السُّلَمِيُّ كُنْتُ وَأَنَا فِي الْجَاهِلِيَّةِ أَظُنُّ أَنَّ النَّاسَ عَلَى ضَلاَلَةٍ وَأَنَّهُمْ لَيْسُوا عَلَى شَىْءٍ وَهُمْ يَعْبُدُونَ الأَوْثَانَ فَسَمِعْتُ بِرَجُلٍ بِمَكَّةَ يُخْبِرُ أَخْبَارًا فَقَعَدْتُ عَلَى رَاحِلَتِي فَقَدِمْتُ عَلَيْهِ فَإِذَا رَسُولُ اللَّهِ صلى الله عليه وسلم مُسْتَخْفِيًا جُرَءَاءُ عَلَيْهِ قَوْمُهُ فَتَلَطَّفْتُ حَتَّى دَخَلْتُ عَلَيْهِ بِمَكَّةَ فَقُلْتُ لَهُ

(…) Amr bin Abasah as-Sulamî (Radiyallâhu Anh) reported:

“In the state of Jâhiliyyah (the ignorance before embracing Islâm), I used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. Meanwhile, I heard of a man in Makkah who was giving news (on the basis of his prophetic knowledge); so I sat on my ride and went to him. Rasűlullâh (Sallallâhu Alayhi wa Sallam) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Makkans and thus managed) to enter Makkah and go to Rasűlullâh (Sallallâhu Alayhi wa Sallam) and I said to him:


مَا أَنْتَ قَالَ ‏"‏ أَنَا نَبِيٌّ ‏"‏ ‏.‏ فَقُلْتُ وَمَا نَبِيٌّ قَالَ ‏"‏ أَرْسَلَنِي اللَّهُ ‏"‏ ‏.‏ فَقُلْتُ وَبِأَىِّ شَىْءٍ أَرْسَلَكَ قَالَ ‏"‏ أَرْسَلَنِي بِصِلَةِ الأَرْحَامِ وَكَسْرِ الأَوْثَانِ وَأَنْ يُوَحَّدَ اللَّهُ لاَ يُشْرَكُ بِهِ شَىْءٌ ‏"‏ ‏.‏ قُلْتُ لَهُ فَمَنْ مَعَكَ عَلَى هَذَا قَالَ ‏"‏ حُرٌّ وَعَبْدٌ ‏"‏ ‏.‏ قَالَ وَمَعَهُ يَوْمَئِذٍ أَبُو بَكْرٍ وَبِلاَلٌ مِمَّنْ آمَنَ بِهِ ‏.‏ فَقُلْتُ إِنِّي مُتَّبِعُكَ ‏.‏ قَالَ ‏"‏ إِنَّكَ لاَ تَسْتَطِيعُ ذَلِكَ يَوْمَكَ هَذَا أَلاَ تَرَى حَالِي وَحَالَ النَّاسِ وَلَكِنِ ارْجِعْ إِلَى أَهْلِكَ فَإِذَا سَمِعْتَ بِي قَدْ ظَهَرْتُ فَأْتِنِي ‏"‏ ‏.‏ قَالَ فَذَهَبْتُ إِلَى أَهْلِي وَقَدِمَ رَسُولُ اللَّهِ صلى الله عليه وسلم الْمَدِينَةَ وَكُنْتُ فِي أَهْلِي فَجَعَلْتُ أَتَخَبَّرُ الأَخْبَارَ وَأَسْأَلُ النَّاسَ حِينَ قَدِمَ الْمَدِينَةَ حَتَّى قَدِمَ عَلَىَّ نَفَرٌ مِنْ أَهْلِ يَثْرِبَ مِنْ أَهْلِ الْمَدِينَةِ فَقُلْتُ مَا فَعَلَ هَذَا الرَّجُلُ الَّذِي قَدِمَ الْمَدِينَةَ فَقَالُوا النَّاسُ إِلَيْهِ سِرَاعٌ وَقَدْ أَرَادَ قَوْمُهُ قَتْلَهُ فَلَمْ يَسْتَطِيعُوا ذَلِكَ ‏.‏ فَقَدِمْتُ الْمَدِينَةَ فَدَخَلْتُ عَلَيْهِ فَقُلْتُ يَا رَسُولَ اللَّهِ أَتَعْرِفُنِي قَالَ ‏"‏ نَعَمْ أَنْتَ الَّذِي لَقِيتَنِي بِمَكَّةَ ‏"‏ ‏.‏ قَالَ فَقُلْتُ بَلَى ‏.‏ فَقُلْتُ يَا نَبِيَّ اللَّهِ أَخْبِرْنِي عَمَّا عَلَّمَكَ اللَّهُ وَأَجْهَلُهُ ‏.‏ أَخْبِرْنِي عَنِ الصَّلاَةِ قَالَ ‏"‏ صَلِّ صَلاَةَ الصُّبْحِ ثُمَّ أَقْصِرْ عَنِ الصَّلاَةِ حَتَّى تَطْلُعَ الشَّمْسُ حَتَّى تَرْتَفِعَ فَإِنَّهَا تَطْلُعُ حِينَ تَطْلُعُ بَيْنَ قَرْنَىْ شَيْطَانٍ وَحِينَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ ثُمَّ صَلِّ فَإِنَّ الصَّلاَةَ مَشْهُودَةٌ مَحْضُورَةٌ حَتَّى يَسْتَقِلَّ الظِّلُّ بِالرُّمْحِ ثُمَّ أَقْصِرْ عَنِ الصَّلاَةِ فَإِنَّ حِينَئِذٍ تُسْجَرُ جَهَنَّمُ فَإِذَا أَقْبَلَ الْفَىْءُ فَصَلِّ فَإِنَّ الصَّلاَةَ مَشْهُودَةٌ مَحْضُورَةٌ حَتَّى تُصَلِّيَ الْعَصْرَ ثُمَّ أَقْصِرْ عَنِ الصَّلاَةِ حَتَّى تَغْرُبَ الشَّمْسُ فَإِنَّهَا تَغْرُبُ بَيْنَ قَرْنَىْ شَيْطَانٍ وَحِينَئِذٍ يَسْجُدُ لَهَا الْكُفَّارُ ‏"‏ ‏.‏ قَالَ فَقُلْتُ يَا نَبِيَّ اللَّهِ فَالْوُضُوءُ حَدِّثْنِي عَنْهُ قَالَ ‏"‏ مَا مِنْكُمْ رَجُلٌ يُقَرِّبُ وَضُوءَهُ فَيَتَمَضْمَضُ وَيَسْتَنْشِقُ فَيَنْتَثِرُ إِلاَّ خَرَّتْ خَطَايَا وَجْهِهِ وَفِيهِ وَخَيَاشِيمِهِ ثُمَّ إِذَا غَسَلَ وَجْهَهُ كَمَا أَمَرَهُ اللَّهُ إِلاَّ خَرَّتْ خَطَايَا وَجْهِهِ مِنْ أَطْرَافِ لِحْيَتِهِ مَعَ الْمَاءِ ثُمَّ يَغْسِلُ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ إِلاَّ خَرَّتْ خَطَايَا يَدَيْهِ مِنْ أَنَامِلِهِ مَعَ الْمَاءِ ثُمَّ يَمْسَحُ رَأْسَهُ إِلاَّ خَرَّتْ خَطَايَا رَأْسِهِ مِنْ أَطْرَافِ شَعْرِهِ مَعَ الْمَاءِ ثُمَّ يَغْسِلُ قَدَمَيْهِ إِلَى الْكَعْبَيْنِ إِلاَّ خَرَّتْ خَطَايَا رِجْلَيْهِ مِنْ أَنَامِلِهِ مَعَ الْمَاءِ فَإِنْ هُوَ قَامَ فَصَلَّى فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَمَجَّدَهُ بِالَّذِي هُوَ لَهُ أَهْلٌ وَفَرَّغَ قَلْبَهُ لِلَّهِ إِلاَّ انْصَرَفَ مِنْ خَطِيئَتِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ ‏"‏

Who are you? Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: I am a Nabî (Prophet of Allâh). I again said: Who is a Prophet? Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: (I am a Prophet in the sense that) I have been sent by Allâh. I said: What is that which you have been sent with? Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: I have been sent to join ties of relationship (with kindness and affection), to break the idols, and to proclaim the oneness of Allâh (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: A free man and a slave. He (the narrator) said: Abű Bakr (Radiyallâhu Anh) and Bilâl (Radiyallâhu Anh) were there with him among those who had embraced Islâm by that time. I said: I intend to follow you. Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: During these days you would not be able to do so. Don't you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. Thus, I went to my family. I was in my home when Rasűlullâh (Sallallâhu Alayhi wa Sallam) came to Medîna. I was among my people and used to seek news and ask people when he arrived in Medîna. Then a group of people belonging to Yathrib (Medîna) came. I said (to them): How is that person getting on who has come to Medîna? They said: The people are hastening to him, while his people (the polytheists of Makkah) planned to kill him, but they could not do so. I (on hearing it) came to Medîna and went to him and said: Yâ Rasűlullâh (O Messenger of Allah), do you recognize me? Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: Yes, you are the same man who met me at Makkah. I said: It is so. I again said: Yâ Nabî (Prophet) of Allâh, tell me that which Allâh has taught you and which I do not know, tell me about Salât (daily prayer). Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: Observe the dawn prayer, then stop praying when the sun is rising till it is fully up, for when it rises it comes up between the horns of Shaytân (devil), and the Kuffâr (pl/ Kâfir; unbelievers) prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of Shaytân, and at that time the Kuffâr prostrate themselves before it. I said: Yâ Nabî of Allâh, tell me about Wudhű (ablution) also. Rasűlullâh (Sallallâhu Alayhi wa Sallam) said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allâh has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his fingertips. When he wipes his head, the sins of his head fall out from the points of his hair along with water. (When) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and makes Hamd (praises) Allâh, makes Thana (lauds) Him Ta’âlâ and glorifies He Ta’âlâ with what becomes He Ta’âlâ and shows wholehearted devotion to Allâh, his sins would depart leaving him (as innocent) as he was on the day his mother bore him.

فَحَدَّثَ عَمْرُو بْنُ عَبَسَةَ بِهَذَا الْحَدِيثِ أَبَا أُمَامَةَ صَاحِبَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ لَهُ أَبُو أُمَامَةَ يَا عَمْرَو بْنَ عَبَسَةَ انْظُرْ مَا تَقُولُ فِي مَقَامٍ وَاحِدٍ يُعْطَى هَذَا الرَّجُلُ فَقَالَ عَمْرٌو يَا أَبَا أُمَامَةَ لَقَدْ كَبِرَتْ سِنِّي وَرَقَّ عَظْمِي وَاقْتَرَبَ أَجَلِي وَمَا بِي حَاجَةٌ أَنْ أَكْذِبَ عَلَى اللَّهِ وَلاَ عَلَى رَسُولِ اللَّهِ لَوْ لَمْ أَسْمَعْهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم إِلاَّ مَرَّةً أَوْ مَرَّتَيْنِ أَوْ ثَلاَثًا - حَتَّى عَدَّ سَبْعَ مَرَّاتٍ - مَا حَدَّثْتُ بِهِ أَبَدًا وَلَكِنِّي سَمِعْتُهُ أَكْثَرَ مِنْ ذَلِكَ

Amr bin Abasah (Radiyallâhu Anh) narrated this Hadîth to Abű Umâmah (Radiyallâhu Anh), a Companion of Rasűlullâh (Sallallâhu Alayhi wa Sallam), and Abű Umâmah (Radiyallâhu Anh) said to him: Amr bin Abasah, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this Amr bin Abasah (Radiyallâhu Anh) said: Abű Umâmah, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allâh Ta’âlâ and Rasűlullâh (Sallallâhu Alayhi wa Sallam)? Had I heard it from Rasűlullâh (Sallallâhu Alayhi wa Sallam) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.” (Muslim, Hadîth no: 832)

3- Text of the both verses are as follows:

مَن كَفَرَ بِاللّهِ مِن بَعْدِ إيمَانِهِ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِيمَانِ وَلَـكِن مَّن شَرَحَ بِالْكُفْرِ صَدْراً فَعَلَيْهِمْ غَضَبٌ مِّنَ اللّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ ذَلِكَ بِأَنَّهُمُ اسْتَحَبُّواْ الْحَيَاةَ الْدُّنْيَا عَلَى الآخِرَةِ وَأَنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ
“Any one who, after accepting faith in Allâh, utters Unbelief,-except under compulsion, his heart remaining firm in Faith- but such as open their breast to Unbelief, on them is Wrath from Allâh, and theirs will be a dreadful Chastisement. This because they love the life of this world better than the Hereafter: and Allâh will not guide those who reject Faith.” (an-Nahl 16/106-107)
قولوا "لا إله إلا الله" تفلحوا

"Say, La-ilaha Illallah (there is no -true- god -to be worshiped- but Allah) and thus be successful."