At-Tufayl ibn Amr ad-Dawsi - Biographies of the Companions (Sahabah)

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 werefaith 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 notaware of the struggle that was taking place.
Let Tufayl himself take up the story from this point:
I approached Makkah. As soon asthe 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 ofhis 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 tothe 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 theMosque, 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 precautionI 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 peoplehave 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 foundit 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 justmission ever described
to me. Thereupon, I stretched out my hand to him in allegiance and
testified that there is no god butAllah and that Muhammad is
themessenger of Allah. This is how Ientered 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 blessingsof God be upon him," I replied.
"My son," he said, "your religion is my religion."
''Go and wash your sell 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. Iam no
longer of you and you arenot 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, notwith the water of Dhu Shara, theidol
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 thisdumb 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
torespond to the invitation of Islam.
The next time I went to Makkah, Abu Hurayrah was with me.
"What have you left behind?' theProphet 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 withhis hands
raised to the heavens. Abu Hurayrah remarked, "When Isaw 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 theDaws,
guide the Daws, guide theDaws." 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 afterthe
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 intheir
faith. The Prophet was pleased with us and he gave us aportion 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 idolsthere, Tufayl asked the Prophet to send
him to put an end to theworship of Dhu-l Kafayn, the chief idol of his
people. The Prophet gave him permission.
Back in Tihama among the Daws, men, women and childrenof 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
acontingent of his people against the impostor Musaylamah.
In the battle of al-Yamamah thatfollowed, the dear companion ofthe
Prophet, Tufayl ibn Amr fought hard but eventually fell as a martyr on
the battlefield.

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Should he offer a sacrifice (udhiya/qurbaani) or give the price of the sacrifice to his poor sick relative so that he can get treatment?

Can one not give qurbani and give that amount of money to a sick close
relaive for treatment? zakat money given to him which is not
sufficient for treatment.
Praise be to Allaah.
The basic principle is that offering the sacrifice is better than
giving its price in charity, because of what results from that of
drawing close to Allah byoffering a sacrifice and giving charity, and
performing this ritual in front of one's family andchildren, and
keeping this ritual alive among the people, because the sacrifice is
one of the symbols of Islam.
Ibn al-Qayyim said in Tuhfat al-Mawdood (p. 65):
Sacrifice at the appropriate time, such as during Hajj and on
Eidal-Adha, is better than giving its price in charityeven if one
gives more, because offering a sacrifice and shedding blood is what is
required, and it is an act of worship that is mentioned alongside
prayer, as Allah says (interpretation of the meaning):
"Therefore turn in prayer to your Lord and sacrifice (to Him only)"
[al-Kawthar: 108:2]
"Say (O Muhammad): Verily, my salaah (prayer), my sacrifice, myliving,
and my dying are for Allâh, the Lord of the 'Alameen (mankind, jinn
and all that exists)"
[al-An'aam 6:162].
In every religion there is prayer and sacrifice and no other acts of
worship could take their place. Hence if you give charityequivalent to
many times the price of the sacrifice offered in Hajj, it can never
take its place. The same is true of udhiyah (qurbaani). End quote.
The scholars of the Standing Committee for Issuing Fatwas said:
Offering the udhiyah (qurbaani) on the Muslim's behalf and on behalf
of the (living) members of his family is a confirmed Sunnah (Sunnah
mu'akkadah) for the one who is able to do it, and offering it isbetter
than giving its price in charity.
End quote from Fataawa al-Lajnah al-Daa'imah, 11/419
If this relative is sick and in urgent need of treatment and
medicine,then helping him in his sickness and striving to find
treatment for him takes precedence over udhiyah, especially if his
sickness is severe and heis in urgent need of help, and there is no
oneamong his relatives or friends who can help him.
'Abd al-Razzaaq narratedin al-Musannaf (8156) from al-Thawri, from
'Imraan ibn Muslim, fromSuwayd ibn Ghaflah thathe said: I heard Bilaal
say: To give its price (i.e.,the price of the udhiyah)in charity to an
orphan or a debtor is dearer to me than sacrificing it. He(the
narrator) said: I do not know whether Suwayd said it by himself or it
is the wordsof Bilaal.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Hajj (i.e., voluntary Hajj) done in the prescribed manner is better
than charity that is not obligatory. But if he has relatives who are
in need, then giving charity to them is better,who need his charity
for his maintenance. But if both actions are voluntary, then Hajj is
better, because it is an act of worship that is both physical and
financial. By the same token, offering a sacrifice for 'aqeeqah or
udhiyah is better than giving its price in charity. End quote from
al-Fataawa al-Kubra, 5/382
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If it is a matter of choice between udhiyah and paying off debt on
behalf of a poor person, then paying off the debt is better,
especially if thedebtor is a relative.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/1496
And Allah knows best.

Her mother died and she had vowed to sacrifice a sheep; can herdaughter give the cash value instead?

Her maternal uncle was in an accident and her mother had vowed that if
he got out safely she would sacrifice a sheep or the like, and would
invite people, neighbours and friends, or distribute the meat among
people. Praise beto Allah, her uncle got out safely, but Allah willed
that the mother should die two years ago, without having fulfilled the
vow. Is she now required to fulfil the vow on her mother'sbehalf? Can
she give money to the poor in Iraq? Please note that the daughter
lives in Europe and it is difficult for her to fulfil the vow by
slaughtering an animal.
Praise be to Allaah.
Firstly:
If a person makes a vow to sacrifice a sheep, for example, if Allah
saves his relative, this is a vow to do an act of worship which must
be fulfilled. If your mother died before fulfilling her vow,then it is
regarded as a debt that she owes and must be paid for out of her
estate. If she did not have any wealth, it is mustahabb for her
children to do it on her behalf. Al-Bukhaari (2761) and Muslim (1638)
narrated from Ibn'Abbaas (may Allah be pleased with him) that Sa'd ibn
'Ubaadah (may Allah be pleased with him) asked the Messenger of Allah
(blessings and peace of Allah be upon him): My mother died, and had
made a vow (that she did not fulfil). He said: "Fulfil it on her
behalf.
An-Nawawi (may Allah have mercy on him) said in Sharh Muslim: The
words of the Prophet (blessings and peace of Allah be upon him),
"Fulfil it on her behalf" indicate that obligationsthat were required
of the deceased should be fulfilled. With regard to financial
obligations, there is scholarly consensus (that the mustbe fulfilled).
As for obligations to do other acts of worship, there is a difference
of scholarly opinions concerning them.
Moreover, the view of ash-Shaafa'i and others is that financial
obligations that were required of the deceased, such as zakaah,
expiation and vows, must be fulfilled, whether he left instructions to
that effect or not, as is the case with debts owed to people.
It should be noted that our view and that of the majority is that the
heir is not obliged to fulfil the vow that was obligatory upon the
deceased if it was not financial, or if it was financial but he did
not leave behind any estate, but it is mustahabb for him to do that.
End quote.
Secondly:
If a person vows to sacrifice a sheep or the like, it is obligatory
for him to fulfil the vow, and it is not acceptable to pay the cash
value instead. The Standing Committee for Issuing Fatwas were asked
about a woman who vowed to sacrifice a lamb every month, but she found
it difficult to buy lambs, slaughter them and distribute the meat. Is
it permissible for her to give the cash value of the lambs?
They replied:
There is no hardship in sacrificing lambs; rather she has to continue
sacrificing them and distributing the meat to the poor, and it is not
acceptable for her to give the cash value, because the Prophet
(blessings and peace of Allah be upon him) said: "Whoever makes a vow
to do an act of obedience to Allah, let him do it, and whoever makes a
vow to do an act of disobedience to Allah, let him not do it." End
quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abdullah ibn Ghadyaan, Shaykh
'Abdullah ibn Qa'ood.
Fataawa al-Lajnah ad-Daa'imah, 23/395
Based on that, it is not permissible to give the cash value instead of
slaughtering the sheep; the fact that the questioner lives in Europe
does not mean that she cannot delegatesomeone to sacrifice a sheep and
distribute the meat to neighbours and friends, either in the country
where she is living or elsewhere.
And Allah knows best.

Can he pray in the clothes he slept in?

Do the clothes you wear to sleep become impure (so you are not allowed
to pray Salat in them.
Praise be to Allaah.
Firstly:
The basic principle with regard to clothes is that they are taahir
(pure), unless any najaasah (impurity) has gotten onto them, in which
casethey must be purified.
Merely sleeping in clothes does not make them najis (impure); rather
they remain pure until it becomes certain that any impurity has gotten
onto them.
Shaykh Ibn 'Uthaymeen said: The basic principle with regard to a
person wearing clothes is that he (and they) are pure so long as he is
not certain that any impurityhas gotten onto his bodyor clothes. This
basic principle is supported bythe words of the Prophet (blessings and
peace of Allah be upon him) when a man complained to him that he felt
something duringhis prayer – referring to breaking wind. He said: "Do
not stop (praying) unless you hear a sound or notice a smell." If the
individual is not certain about that, then the basic principle is that
he remains pure. He may think it most likely that his clothes have
become contaminated with impurity, but so long as he is not certain
about it, the basic principle is that he remains pure. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 11/107
For more information please see the answer toquestion no. 12720
Secondly:
It is permissible to pray in clothes in which one has slept, so long
as theyare pure and cover the 'awrah, although it is better and more
perfect to wear beautiful clothesthat look good for prayer. That is in
obedience to the command of Allah, may He be exalted, in the verse
(interpretation of the meaning): "O Children of Adam! Take your
adornment (by wearing your clean clothes), while praying" [al-A'raaf
7:31].
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about
the ruling on praying in nightclothes and attending gatherings wearing
them. He said: There is nothing wrong with praying in nightclothes if
they are pure, whether one comes to the mosque wearing them or not,
unless those clothes will attract attention and criticism, and people
will talk about him in their gatherings because of that. People should
avoid anything that may be a cause of people backbiting about them.

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And Allah Knows the Best!

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Published by :->
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