*The difference between maniy, madhiy and moisture*

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*The difference between maniy, madhiy and moisture*

🎀🎀 *Fatwa Regarding Women* 🎀🎀

*Topic:* *The difference between maniy, madhiy and moisture*

*Q*💬 I do not know when that which comes out of a woman is maniy which requires ghusl or it is regular discharge which requires wudoo’. I have tried to find out more than once, but no one gave me a precise answer. Now I am dealing with all discharges as if they are regular and do not require ghusl, and I only do ghusl after intercourse.

I hope that you can explain the difference between them.

*A*💬 Praise be to Allaah.

What comes out of a woman may be maniy, madhiy or regular discharge, which is called “moisture”. Each of these has its own characteristics and rulings that apply to it.

🎀 – With regard to *maniy*:

1.     It is thin and yellow. This is the description that is narrated from the Prophet (peace and blessings of Allaah be upon him): “The water of the man is thick and white, and the water of the woman is thin and yellow.” Narrated by Muslim (311).

It may be white for some women.

2.     It smells like pollen, and the smell of pollen is similar to the smell of dough.

3.     There is pleasure when it is emitted, and desire ceases immediately after it is emitted.

It is not stipulated that all three characteristics appear at once, rather one is sufficient for the ruling on maniy to apply. This was stated by al-Nawawi in al-Majmoo’ (2/141).

🎀With regard to *madhiy*:

It is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted.

🎀With regard to *moisture*:

This is the discharge that comes from the uterus; it is clear and a woman may not notice it. Women vary in the amount they emit.

With regard to the differences with regard to rulings between these three things (maniy, madhiy and moisture):

*Maniy is taahir (pure)* and it is not essential to wash it from one’s clothes, but one must do ghusl after it is emitted, whether that happened when one was asleep or awake, whether it was due to intercourse, an erotic dream or anything else.

*Madhiy is najis (impure)* and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted.

*As for moisture, it is taahir and it need not be washed off*, and clothes need not be washed if it gets onto them. But it invalidates wudoo’, unless it is continuous, in which case a woman should do wudoo’ for every prayer after the time for it begins, after which it will not matter if there is any moisture.

For more information, please see the answers to questions no. 2458, 81774, 50404.

And Allaah knows best.

Islam Q&A

http://www.islamqa.com

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Fayruz Ad-Daylami

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Fayruz Ad-Daylami

When the Prophet(S.A.W) returned to Madinah from the Farewell Pilgrimage in the tenth year after the Hijrah, he fell ill, News of his illness spread rapidly throughout the Arabian peninsula. Sincere Muslims everywhere were greatly saddened by the news but for others it was a time to disclose hidden hopes and ambitions and reveal their real attitudes to Islam and the noble Prophet.

In al-Yamamah, Musaylamah the Imposter renounced Islam. So too did Tulayhah al-Asadi in the land of the Asad. And in the Yemen, al-Aswad al-Ansi also became an apostate. More than that, these three imposters claimed that they were prophets sent to their respective peoples just as Muhammad the son of Abdullah was sent to the Quraysh.

Al-Aswad al-Ansi was a soothsayer who practised magic arts. But he was no minor magician or fortuneteller who dabbled in his evil arts in obscurity. He was powerful and influential and possessed a strange power of speech that mesmerized the hearts of his listeners and captivated the minds of the masses with his false claims.

With his wealth and power he managed to attract not just the masses but people of status as well. When he appeared before people he normally wore a mask in order to surround himself with an air of mystery, awe and reverence.

In the Yemen at that time, a section of the people who had much prestige and influence were the “Abna”. They were the scions of Persian fathers who ruled Yemen as part of the Sasanian Empire. Their mothers were local Arabs. Fayruz al-Daylami was one of these Yemeni Abna.

At the time of the appearance of Islam, the most powerful of the Abna was Badhan who ruled Yemen on behalf of the Chosroes of Persia. When Badhan became convinced of the truth of the Prophet Muhammad and the Divine nature of his mission he renounced his allegiance to the Chosroes and accepted Islam. His people followed him in tiffs. The Prophet confirmed him in his dominion and he ruled the Yemen until his death shortly before the appearance of al-Aswad al-Ansi.

Al-Aswad’s tribe, the Banu Mudh-hij, were the first to respond positively to his claims to prophethood. With this tribal force he mounted a raid on San’a. He killed the governor, Shahr the son of Badhan and took his wife to himself. From San’a he raided other regions. Through his swift and startling strikes, a vast region from Hadramawt to at-Taif and from al-Ahsa to Aden came under his influence.

What helped al-Aswad in deceiving the people and drawing them to him was his guile and cunning which knew no bounds. To his followers he alleged that an angel visited him, disclosed revelations to him and gave him intelligence of people and their affairs . What allowed him to appear to bear out these claims were the spies he employed and despatched everywhere, to bring him news of people and their circumstances, their secrets and their problems, their hopes and their fears.

Reports were brought back in secrecy to him and when he met anyone, especially those in need, he could give the impression that he had prior knowledge of their needs and problems. In this way he astonished people and confounded their thoughts. He acquired a large following and his mission spread like wildfire.

When news of al-Aswad’s apostasy and his activities throughout the Yemen reached the Prophet(S.A.W) he despatched about ten of his companions with letters to those of his companions in the Yemen whom he felt he could trust. He urged them to confront the blind fitnah with faith and resolve, and he ordered them to get rid of al-Aswad by any means possible.

All who received the Prophet’s missives set about to carry out his orders implicitly. In the forefront of these was Fayruz ad-Daylami and those of the Abna who were with him. Let us leave Fayruz to relate his extraordinary story:

“I and those of the Abna who were with me never for one moment had any doubt about the religion of God. No belief in the enemy of God entered the heart of any one of us. (In fact) we waited for opportunities to get hold of al-Aswad and eliminate him by any means.

When we received the letters of the Messenger of God, may God bless him and grant him peace, we felt strengthened in our mutual resolve and each one determined to do what he could.

Because of his considerable success, pride and vanity took hold of al-Aswad al-Ansi. He bragged to the commander of his army, Qays ibn Abd Yaghuth, saying how powerful he was. His attitude and relationship towards his commander changed so much so that Qays felt that he was not safe from his violence and oppression.

My cousin, Dadhawayh, and I went to Qays and informed him of what the Prophet(S.A.W) had told us and we invited him to “make lunch” out of the man (al-Aswad) before he could “make supper” out of him. He was receptive to our proposal and regarded us as a Godsend. He disclosed to us some of the secrets of al-Aswad.

The three of us vowed to confront the apostate from within (his castle) while our other brothers would confront him from without. We were all of the view that our cousin Dadha, whom al-Aswad had taken to himself after the killing of her husband, should join us. We went to al-Aswad’s castle and met her. I said to her:

‘O cousin, you know what harm and evil this man has visited upon you and us. He has killed your husband and dishonored the women of your people. He has massacred their husbands and wrested political authority from their hands.

‘This is a letter from the Messenger of God, may God bless him and grant him peace, to us in particular and to the people of Yemen in general in which he asks us to put an end to this fitnah.

Would you help us in this matter?’ ‘On what can I help you? she asked. ‘On his expulsion…’ I said. ‘Rather on his assassination,’ she suggested. ‘By God, I had nothing else in mind,’ I said, ‘but I was afraid to suggest this to you.’ ‘By Him Who has sent Muhammad with the Truth as a bringer of’ good tidings and as a warner, I have not doubted in my religion for a moment. God has not created a man more detestable to me than the devil (al-Aswad). By God, from the time I saw him, I have only known him to be a corrupt and sinful person who does not promote any truth and does not stop from committing any abominable deed.’ “How can we go about eliminating him?’ I asked.

‘He is well-guarded and protected. There is not a place in his castle which is not surrounded by guards. There is one broken down and abandoned room though which opens out into open land. In the evening during the first third of the night, go there. You will find inside weapons and a light. You will find me waiting for you…’ she said.

But getting through to a room in a castle such as this is no easy task. Someone might pass and alert the guards and that will be the end of us’ I said. ‘You are not far from the truth. But I have a suggestion.’ ‘What is it?’ I asked.

‘Send a man tomorrow whom you trust as one of the workers. I shall tell him to make an opening in the room from the inside so that it should be easy to enter.’ ‘That’s a brilliant suggestion you have,’ I said.

I then left her and told the two others what we had decided and they gave their blessings to the plan. We left straightaway to get ourselves prepared. We informed a select group of believers who were assisting us to prepare themselves and gave them the password (to signal the time they could storm the castle). The time was to be dawn of the following day.

When night fell and the appointed time came, I went with my two companions to the opening in the room and uncovered it. We entered the room and put on the lamp. We found the weapons and proceeded to the apartment of God’s enemy. There was our cousin standing at his door. She pointed out where he was and we entered. He was asleep and snoring. I plunged the blade in his neck and he bellowed like a bull being slaughtered. When the guards heard this, they ran quickly to his apartment and asked: ‘What is this ?’

‘Don’t worry. You can go. The prophet of God is receiving revelation,’ she said, and they left. We stayed in the castle until the break of dawn. Then I stood on a wall of the castle and shouted:

‘Allahu Akbar! Allahu Akbar!’ and went on with the adhan until I reached’: ‘Ashhadu anna Muhammadur Rasulullah ! (Then I added) ‘Wa ashhadu anna al Aswad al-Ansi kadh-dhab ! I testify that al-Aswad is an imposter.’

That was the password, Muslims then converged on the castle from every direction. The guards took fright when they heard the adhan and were confronted by the Muslims shouting Allahu Akbar.

By sunrise, the mission was accomplished. When it was full light, we sent a letter to the Messenger of God giving him the good news of the death of God’s enemy.

When the messengers reached Madinah they found that the Prophet, may the blessings of God be on him, had passed away that very night. They learned however that Revelation had been communicated to the Prophet informing him of the death of al-Aswad al-Ansi the night it took place.”

Years later, the Khalifah Umar ibn al-Khattab wrote to Fayruz ad-Daylami, may God be pleased with them both, saying:

“I have heard that you are busy eating white bread and honey (meaning no doubt that he was leading an easy life). When this my letter reaches you, come to me with the blessings of God so that you may campaign in the path of God.”

Fayruz did as he was commanded. He went to Madinah and sought an audience with Umar. Umar granted him permission. Evidently there was a crowd waiting to see Umar and a Quraysh youth pushed Fayruz. Fayruz raised his hand and hit the Quraysh youth on the nose.

The youth went to Umar who asked: “Who did that to you?”

“Fayruz. He is at the door,” said the youth. Fayruz entered and Umar asked: “What is this, O Fayruz?”

“O Amir al-Muminin,” said Fayruz. “You wrote to me. You didn’t write to him. You gave me permission to enter and you didn’t give him permission. He wanted to enter in my turn before me. Then I did what you have been told.”

“Al-Qisas,” pronounced Umar in judgment, meaning that Fayruz had to receive the same blow from the youth in retaliation. “Must it be so?” asked Fayruz. “It must be so,” insisted Umar.

Fayruz then got down on his knees and the youth stood up to exact his retaliation. Umar said to him then: “Wait a moment, young man, so that I can tell you something which I heard from the Messenger of God, may God bless him and grant him peace. I heard the Messenger of God say one evening: ‘This night, al-Aswad al-Ansi the Imposter has been killed. The righteous servant Fayruz ad-Daylami has killed him’ Umar then asked the youth:

“Do you see yourself taking retribution on him after you have heard this from the Messenger of God?” “I forgive him,” said the youth, “after you have told me this from the Prophet.”

“Do you think,” said Fayruz to Umar, “that my escape from what I have done is a confession to him and that his forgiveness is not given under duress?” “Yes,” replied Umar and Fayruz then declared: “I testify to you that my sword, my horse and thirty thousand of my money is a gift to him.”

“Your forgiveness has paid off, O brother Quraysh and you have become rich,” said Umar no doubt impressed by the sense of remorse and the spontaneous generosity of Fayruz, the righteous.

From Alim® Online

O you who believe! 

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O you who believe! 

✨ Poetic Saturday ✨
O you who believe! 
Why do you indulge in the sins of this life? 

In them is fire and difficulties in the hereafter. 
Why do you find shade in this world? 

Only to burn yourself in the heat of eternity. 
Why do you drink as though the sweetness will never end? 

Death brings a bitter cup of pure poison personified. 
Why do you spend day and night in play? 

Your shroud is being prepared and your grave awaits, if you did but know. 
Why do you find comfort with your possessions? 

They lead to a bed of fire and a blanket of flames. 
O you who believe! 
Enjoin good and forbid evil, the agony of death is coming. 

Why do you delay until you become a prisoner to your sins? 

Held underground, a companion to worms. 

Repent for you shortcomings while your tongue still moves and your heart still beats. 

Where are our neighbours and love ones, where have they gone? 
Repent sincerely. 

Ask Allah for His Mercy and Blessings in the hereafter, that you may be of those who are successful. 

Each moment, the arrows of death strike at people unprepared, 

Dragging their souls from their bodies. 

They wish they could come back; but this avails them not. 
You are a target being acquired. 

Your arrow is being sharpened. 
Stand tall and be of those who say, “I am ready to be taken, I have prepared well. 

Insha’Allah better awaits me! My Lord never wrongs His slaves.” 
O you who believe! 

Remember death often. For verily death calls out to you each morning, 

“O Son of Adam, have you forgotten me?!? I will be your abode!” 

This call will be answered. 
O you who believe! 

As Allah’s Beloved (PBUH) said, “Remember often the destroyer of pleasures. Death. 

For no-one remembers death in times of hardship but that makes him feel better. 

And no-one remembers death in times of ease, but that restrains him.” 
O you who believe! 
Act now, before it is too late.

Al-Lateef

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Al-Lateef

{99 Names of Allah Series}Assalamu Alaykum Wa Rahmatullah Wa Barakatuh!

Alhamdulillah yet another beautiful Friday. I hope we are all in the best state of iman and health.
Al-Lateef- The Gentle, The Kind

Lateef comes from the root laam-Taa-faa, which points out to four main meanings. The first meaning is to be kind, gentle, mild, affectionate, soothing, and to bestow with kindness. The second main meaning is to be thin, delicate, and refined, and the third to be subtle and to know the details of all affairs. The fourth main meaning is to treat with regard for circumstances.

Linguistically, the concept of lutf refers to being so kind to someone that they don’t notice as well as something that’s too tiny or too subtle to be seen or felt. It also means to know secrets and minute details of things and to be able to do what others can’t do. Al-Lateef refers to His infinite kindness and His complete knowledge, with which He bestows gifts and favours on us, taking us gently from one situation to another and causing us to benefit without us even knowing it.
Alllah says: Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted. [Quran, 6:103]

Allah is Subtle with His servants; He gives provisions to whom He wills. And He is the Powerful, the Exalted in Might. [Quran, 42:19]
A way of being thankful to Al-Lateef for His gentleness, we should try our best to be a source of gentleness and kindness to others. Make a special effort to look out for the poor, orphans, widows, prisoners, and all those in need around you and to do something to make their lives easier. 

s the Prophet said: Show gentleness, for if gentleness is found in anything, it beautifies it and when it is taken out from anything it damages it. [Abu Dawud]
May Allah grant us His love and kindness. Increase us in goodness and make us people that bring happiness to others.Ameen!

How To Determine Your Period Has Ended 

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How To Determine Your Period Has Ended 

🎀🎀 *Fatwa Regarding Women* 🎀🎀
*Topic:* *How a woman can determine that her period has ended so that she can pray*
*Q*💬I wanted to know how a woman should determine when to start praying after her menses. What should she do if she thinks she has finished her menses and starts praying and then later she sees more blood or a brown discharge?
*A*💬Praise be to Allaah.
Firstly: when a woman menstruates, her period is over when the blood stops, regardless of whether the blood was a lot or a little. Many fuqahaa’ stated that the shortest length of a woman’s period is a day and a night, and the longest is fifteen days.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said there was no minimum or maximum for it; when the bleeding is present with its distinct qualities, this is menstruation, whether it is a little or a lot. He said:
“Menstruation (al-hayd): Allaah has attached numerous rulings to it in the Qur’aan and Sunnah, but He did not state the shortest or longest length (of a menstrual period), or the length of the period of tahaarah between two menstrual periods, even though the need to know that exists.”
Then he said:
“Some of the scholars defined a maximum and minimum, but they differed concerning that, and some stated a maximum length without defining a minimum. The third view is most correct, which states that there is no minimum or maximum.”
(Majmoo’ al-Fataawaa, 19/237)
Secondly: There is a kind of bleeding which is called “al-istihaadah”, [irregular, non-menstrual vaginal bleeding] which is different from menstrual bleeding. It is governed by rulings which differ from those governing menstruation. This blood (istihaadah) may be distinguished from the blood of menstruation by the following:
Colour: menstrual blood is black [dark red] whilst the blood of istihaadah is red.
Consistency: menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
Smell: menstrual blood has an offensive odour whilst the blood of istihaadah does not, because it comes from an ordinary vein.
Clotting: menstrual blood does not clot when it comes out of the body whilst the blood of istihaadah does clot because it comes from a vein.
These are the characteristics of menstrual blood, so if this description fits the blood that is coming out, it is hayd (menstruation); ghusl is waajib (obligatory) and this blood is naajis (impure), but ghusl is not required in the case of istihaadah.
When a woman has her period she is not allowed to pray, but when the bleeding is istihaadah, that is not the case. But she has to be careful and has to do wudoo’ for each prayer if the flow of blood continues to the next prayer. If blood comes out whilst she is praying, it does not matter.
Thirdly; a woman can know that her period has ended by two things:
The white discharge which comes from the womb to show that the period is over.
Complete dryness, if a woman does not have this white discharge. In this case she can find out if her period has ended by inserting a piece of white cotton or something similar into the place where the blood comes from; if it comes out clean, then her period is over and she has to do ghusl and pray. If the cloth comes out red, yellow or brown, she should not pray.
The women used to send small containers in which were these cloths with traces of yellow on them to ‘Aa’ishah, and she would say, “Do not hasten until you see the white discharge.” (Narrated by al-Bukhaari mu’allaqan. Kitaab al-Hayd, Baab iqbaal al-muhayd wa idbaarihi. Also by Maalik, 130).
But if there is a yellow or brownish discharge when a woman does not have her period, this does not mean anything and she should not stop praying or do ghusl because of it, because it does not necessitate ghusl or cause janaabah (impurity).
Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not bother about any yellow or brownish discharge after a woman’s period was over.” (Narrated by Abu Dawood, 307. It was also narrated by al-Bukhaari, 320, but he did not mention “after a woman’s period was over.”)
“We did not bother about” means we did not think it was menstruation, but it is a naajis (impure) discharge which means that a woman has to wash it away and do wudoo’. But if the white discharge is immediately followed by a period, then it is part of the period.
Fourthly: if a woman believes that her period has ended, then she starts bleeding again, if the blood has the characteristics of menstrual blood as described above, then this is menstrual bleeding, otherwise it is istihaadah.
If it is the former, she should not pray. If it is the latter, she should be careful and do wudoo’ for each prayer, then pray.
Concerning the brownish discharge, if she sees this after her period has ended, then the ruling is that it is taahir (pure), but it requires her to do wudoo’ only. But if she sees it during the time of her period, then it comes under the rulings of menstruation.
And Allaah knows best.
Islam Q&A 

Sheikh Muhammed Salih Al-Munajjid

At-Tufayl Ibn Amr ad-Dawsi

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At-Tufayl Ibn Amr ad-Dawsi

At-Tufayl ibn Amr was the chief of the Daws tribe in preQuranic times and a distinguished Arab notable known for his manly virtues and good works.

He fed the hungry, comforted those in distress and granted asylum to refugees. He was also keenly interested in literature and was himself a sharp and sensitive poet capable of expressing the most delicate emotions.

Tufayl left the hearths of his village in Tihama in the south of the Arabian peninsula and set out for Makkah. The struggle between the noble Prophet and the disbelieving Quraysh was already at its height. Each wanted to gain support for his cause and recruit helpers. The Prophet, peace and blessings of God be on him, sought help from his Lord. His weapons were faith and truth. 
The disbelieving Quraysh resisted his message with every weapon, and attempted to keep people away from it by all the means at their disposal.

Tufayl found himself entering this battle without any preparation or warning. He did not come to Makkah to get involved in it. Indeed he was not aware of the struggle that was taking place.

Let Tufayl himself take up the story from this point:

I approached Makkah. As soon as the Quraysh leaders saw me, they came up to me and gave me a most hearty welcome and accommodated me in a grand house. Their leaders and notables then gathered and said:

“O Tufayl, you have come to our town. This man who claims that he is a Prophet has ruined our authority and shattered our community. We are afraid that he would succeed in undermining you and your authority among your people just as he has done with us. Don’t speak to the man. On no account listen to anything he has to say. He has the speech of a wizard, causing division between father and son, between brother and brother and between husband and wife.”

They went on telling me the most fantastic stories and scared me by recounting tales of his incredible deeds. I made up my mind then not to approach this man, or speak to him or listen to anything he had to say.

The following morning I went to the Sacred Mosque to make tawaf around the Kabah as an act of worship to the idols that we made pilgrimage to and glorified. I inserted a piece of cotton in my ears out of fear that something of the speech of Muhammad would reach my hearing. As soon as I entered the Mosque, I saw him standing near the Kabah. He was praying in a fashion which was different from our prayer. His whole manner of worship was different. The scene captivated me. 
His worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him.

Not withstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I heard a speech that was so beautiful that I said to myself, “What are you doing, Tufayl? You are a perceptive poet. You can distinguish between the good and the bad in poetry. What prevents you from listening to what this man is saying? If what comes from him is good, accept it, and if it is bad, reject it.”

I remained there until the Prophet left for his home. I followed him as he entered his house, and I entered also and said, “O Muhammad, your people have said certain things to me about you. By God, they kept on frightening me away from your message so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I found it good. So tell me more about your mission.”

The Prophet, peace be upon him, did and recited to me Surah Al-Iklaas and Surah Al-Falaq. I swear by God, I had never heard such beautiful words before. Neither was a more noble or just mission ever described to me. Thereupon, I stretched out my hand to him in allegiance and testified that there is no god but Allah and that Muhammad is the messenger of Allah. This is how I entered Islam.

I stayed on for some time in Makkah learning the teachings of Islam memorizing parts of the Quran. When I decided to return to my people, I said, “O Rasulullah. I am a man who is obeyed in his tribe. I am going back to them and I shall invite them to Islam . . .”

When I returned to my people, my father, who was quite old then, came up to me and I said, ‘O Father, let me relate my news to you. I am no longer from you and you are not of me.”

“Why so, my son?” he asked.

“I have accepted Islam and now follow the religion of Muhammad, peace and blessings of God be upon him,” I replied.

“My son,” he said, “your religion is my religion.”

”Go and wash your self and cleanse your clothes,” I said. “Then come that I may teach you what I have learnt.”

This the old man did and I explained Islam to him and he became a Muslim.

“Then came my wife and I said, “Let me relate my news to you. I am no longer of you and you are not of me.”

“Good heavens! Why so?” she exclaimed.

“Islam has separated us,” I explained. “I have become a Muslim and follow the religion of Muhammad.”

“Your religion is my religion,” she replied.

‘Then go and purify yourself, not with the water of Dhu Shara, the idol of the Daws, but with pure water from the mountain. ”

“Good gracious! Do you fear anything from Dhu Shara?”

“Damn Dhu Shari. I told you, go and wash there, far away from people. I guarantee you that this dumb stone won’t do a thing to you.”
She went and washed and I explained Islam to her and she became a Muslim. I then invited the Daws as a whole to become Muslims. They were all slow in responding, except Abu Hurayrah. He was the quickest to respond to the invitation of Islam.

The next time I went to Makkah, Abu Hurayrah was with me. “What have you left behind?’ the Prophet asked me.

“Hearts with veils over them obscuring the Truth, and firm disbelief. Sin and disobedience have won over the Daws.”

The Prophet thereupon stood up, made wudu and prayed with his hands raised to the heavens. Abu Hurayrah remarked, “When I saw the Prophet like this, I was afraid that he was praying against my people and that they would be destroyed.”

But the Prophet, upon whom be peace, prayed, “O Lord, guide the Daws, guide the Daws, guide the Daws.” Then he turned to me and said:

“Go back to your people, befriend them, treat them gently and invite them to Islam.”

I stayed in the land of the Daws inviting them to Islam until after the hijrah of the Prophet to Madinah and after the battle of Badr, Uhud and Khandaq had taken place. Then I went to the Prophet. With me were eighty families who had become Muslims and who were strong in their faith. The Prophet was pleased with us and he gave us a portion of the booty after the battle of Khaybar. We said to him, “O Rasulullah, make us the right wing of your army in every battle and make our efforts acceptable.”

Tufayl stayed with the Prophet until the liberation of Makkah. After the destruction of the idols there, Tufayl asked the Prophet to send him to put an end to the worship of Dhu-l Kafayn, the chief idol of his people. The Prophet gave him permission.

Back in Tihama among the Daws, men, women and children of the tribe had gathered and were agitated that the idol was going to be burnt. They were waiting to see if any evil would befall Tufayl should he harm Dhu-l Kafayn. Tufayl approached the idols with the worshipers around it. As he set fire to it, he proclaimed:

“O Dhu-l Kafayn, of your worshipers I certainly am not. Fire have I inserted into your heart.”

Whatever shirk remained in the Daws tribe went up in the flames that burnt the idol. The whole tribe became Muslims.

Tufayl remained a lieutenant of the Prophet until the noble messenger passed away. Tufayl then placed himself in the service of the Khalifah Abu Bakr, the successor of the Prophet. During the Riddah wars, he led a contingent of his people against the impostor Musaylamah.

In the battle of al-Yamamah that followed, the dear companion of the Prophet, Tufayl ibn Amr fought hard but eventually fell as a martyr on the battlefield.
Courtesy of ISL Software, makers of the WinAlim Islamic database. List of the Sahaabah’s Biographies

Hayaa

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Hayaa

As salaam alaikum wa rahmatullah wa barkaatuh beloved sisters.
With ardent prayers that we are in an increasing state of eeman and taqwa. 
Todays Deen Reminder is about increasing in Hayaa (Modesty). Hayaa which is also commonly translated as shyness or bashfulness is a very important concept…so much so that our Rasulullah (saw) said about it: “Every religion has a khuluq (manner, trait) and the manner of this religion is hayaa (modesty)”. (Ibn Majah). 
So no doubt as believers we should always try to beautify ourselves with modesty.
Do enjoy reading; may it benefit us all, ameen thumma ameen.
♢ How to Increase in Modesty
Refrain from shameless words or actions, such as foul or evil speech. This will aggravate Satan, who beautifies these actions, and tempts people with them. So, not engaging in such actions would actually make him hopeless, and he would in turn retract in disgrace.
Continuously learn about the benefits of modesty, and expose one’s heart to them repeatedly. Also, making a commitment to gaining the highest levels of modesty, and actively adorning oneself with it.
Strengthen imān and belief in the heart, because modesty is a fruit of imān and knowing Allah, the All-Mighty and Exalted.

Worship Allah (swt) by reflecting on His Beautiful Names and Attributes, which bring about Allah-consciousness and excellent (character and behavior).
Examples of such Names would be: The Witness, The Overseer, The All-Knowing, The All-Hearing, The All-Seeing, The All-Encompassing, and The Protector. Hatim Al-Asam said: “Make a pact with yourself in three (areas): when you do something, remember that Allah sees you, and when you speak, remember that Allah hears you, and when you are silent, remember Allah’s knowledge of your inner (thoughts, feelings, and being).”
Consistently observe the obligatory and recommended worship, like prayer. Allah, the Most-High, said: “Verily, prayer prevents lewdness and evil deeds.” It was said to the Messenger of Allah ﷺ: “So and so prays all night, but when he wakes up he steals!” So, he ﷺ said: “What you mentioned [i.e. his prayers] will [eventually] prevent him from that.” Or he said: “His prayers will prevent him.”Zakah is another example. Allah, Most-Glorified, says regarding zakah: “Take a portion of their wealth as charity [zakah] to purify them and increase them with it.” (Qur’an, 9:103)
Always be truthful and avoid dishonesty. This is because truthfulness will guide a person to righteousness, and modesty is a part of righteousness. The Prophet ﷺ said: “You should be truthful, for truthfulness leads to righteousness, and righteousness leads to paradise…”
Actively practice modesty on a regular basis so that it becomes a natural disposition. This will require beautifying oneself with patience.
See righteous people, intermingle with them, listen to them, and learn from their modesty. Some scholars have said:
 “Enliven your modesty by sitting with those whom you would feel shameful around.” Mujahid said: “If all that a Muslim benefits from his brother is that his feeling of shame with him prevents him from sinning, then that would suffice him.”
Bring to mind the modesty of the greatest example for mankind, the Messenger of Allah ﷺ, and learn about his Seerah and his noble traits. Also, bring to mind the modesty of his companions and their lives, especially the righteous caliphs, the ten given glad tidings of paradise, those who witnessed Badr, and the Pledge of Ridwan, and the rest of the Muhajireen and the Ansar, and those who followed in their footsteps from the people of knowledge and faith.
Remove oneself from a corrupted environment that keeps one away from good character. Do not accompany those who show little modesty; befriend righteous people instead. In the Prophetic narration about the man who killed one hundred souls, the knowledgeable man said: “…And who can stand between you and a sincere repentance? Go to so and so land, for you will find people there who worship Allah. So, worship Allah with them, and do not return to your land because it is a land of evil.