Certainty … the life of hearts

Our talk in this article is going to be about one of the highest ranks
in the religion and a quality of the virtuous… it is certainty.
Imaam Ibn Al-Qayyim said about the rank of certainty: "It's importance
for belief, is like that of the soul to the body. It is based on this
rank that the righteous differ in status and in it they compete and
strive hard. Their deeds are based on it, and their aims directed to
it. If patience were to marry certainty, they would obtain the rank of
leadership in piety with respect to this religion. Allaah says (what
means): "And We made from among them leaders (i.e. in piety) guiding
by Our command when they were patient and [when] they were certain of
Our signs" [Quran: 32: 24].Allaah made benefiting from the signs and
evidences peculiar to the people of certainty saying (what means):
"And on the earth are signs for the certain [in faith]" [Quran: 51:
20].Allaah alsomade success and guidance one of their distinct
qualities saying (what means): " And who believe in what has been
revealedto you, [O Muhammad ], and what was revealed before you, and
of the Hereafter they are certain [in faith]. Those are upon [right]
guidance from their Lord, and they who are the successful" [Quran: 2:
4-5]. Additionally, Allaah Has informed us that the dwellers of the
Fire were not amongst the people of certainty saying (what means): "
And when it was said, 'Indeed, the promise of Allah is truth and the
Hour [is coming] — no doubt about it, you said, 'We know not what is
the Hour. We assume only assumption, and we are not convinced.'"
[Quran: 45: 32]. Thus certainty is the life for deeds, hearts and
limbs … it is the reality of truthfulness … it is the essence of the
religion and around it the matter revolves" [End of quote].
Reliance is one of the fruits of certainty:
Reliance is one of the fruits of certainty and thus it was appropriate
to connect guidance to it,as Allaah says (what means): "So rely upon
Allah; indeed, you are upon the clear truth" [Quran: 27:79]; the clear
truth here refers to certainty.
The messengers of Allaah said, as we are informed by Allaah in the
followingverse (which means): "And why should we not rely upon Allah
while He has guided us to our [good] ways." [Quran: 14:12] Once
certainty reaches the heart, it fills with light and brightness, the
result of which is that doubt, discontentment, anguish,anxiety all
depart from ones heart, and it is filledinstead with the love of
Allaah, fear of Him, contentment with Him, gratitude towards
Allaah,reliance on Him and returning to Him. Certainty is the essence
ofall these qualities and thething that instigates them.
The Prophet said: "The reformation of the first (generations) of this
nation (i.e. the Muslims) results from their being ascetic and having
certainty in Allaah; while the destruction of the last of it will be
due to stinginess and harboring false hopes to live longer than ones
destined time" [Ahmad]. In another narration he said: "The salvation
of this nation (i.e. the Muslims) results from their being ascetic and
having certainty in Allaah …" [Ibn Abu Ad-Dunyaa].
The Prophet asks for certainty from his Lord:
Ibn 'Umar reported: "The Prophet seldom left a gathering without
supplicating in these terms: "Allaahumma-qsim lanaamin khashyatika maa
tahoolu bihi baynanaa wa bayna ma`aaseeka, wa min taa`atika maa
tuballighunaa bihi jannataka, wa minal-yaqeeni maatuhawwinu bihi
`alaynaa masaa-'ibad-dunyaa. Allaahumma matti`naa bi-asmaa`ina, wa
absaarinaa maa ahyaitanaa, waj`alhul-waaritha minnaa, waj`al tha'rana
`alaa man thalamanaa, wansurnaa `alaa man `aadaanaa, wa laa taj`al
museebatanaa fee deeninaa, wa laa taj`alid-dunya akbara hamminaa, wa
laa mablagha `ilminaa, wa laa tusallit `alaynaa man-laa yarhamunaa, (O
Allaah, apportion to us such fear that will serve as a barrier between
usand acts of disobedience; and such obedience as will take us to Your
Paradise; and such as will make easy for us to bear the calamities of
this world. O Allaah! let us enjoy our hearing and our sight as long
as You keep us alive and make our heirs from our own offspring, and
make our revenge restricted to those who oppress us, and support us
against those who are hostile to us; let no misfortune afflict our
religion; let not worldly affairs beour principal concern, or the
ultimate limit of our knowledge, and let not those rule over us who do
not show mercy to us).'' [At-Tirmithi].
Certainty yields contentment and acceptance of deeds:
Abu Ad-Dardaa' said: "… An atom's weight of righteousness from a
person with piety and certainty is better, greater and more superior
than acts of worship as huge as mountains from a deceived person"
[Ahmad].
'Abdullaah Ibn Mas'ood said: "Relief, tranquility and joy are found in
certainty and contentment, while grief and anxiety are found in doubt
and discontentment".
'Ataa' Al-Khurasaani rarely left a gathering without saying: "O
Allaah,apportion to us such certainty that will make easy for us to
bear the calamities of this world, so that we will realize that only
what has been destined to happen will happen and that we will only
attain the provisionsthat You decreed for us".
Bilaal Ibn Sa'd said: "Oslaves of The Most Merciful! Know that you are
working in short daysfor the lengthy day to come; in a vanishing abode
for the eternal abode; in a dwelling of anxiety and weariness for a
dwelling with everlasting pleasure; and he who does not posses
certainty should not be deceived with his deeds... You neglect that
which Allaah commanded you to guard (i.e. His commands) and strive
hard to attain that which He guaranteed for you (i.e. provision). This
is nothow the certain slaves should be; how can they be intelligent in
seeking this life, and heedless of the purpose of their creation? Just
as you hope for the mercy of Allaah due to the obedient acts you
perform, likewise, fear His wrath that results from the sins you
commit".
Know that certainty is proportional to piety, as it will never be in a
heart that trusts other than Allaah.
Beautiful examples for ambitious people in attaining certainty:
The one who searches the pages of history findsit filled with
beautiful examples for ambitious people in attaining certainty and
trust in Allaah, such as:
Ibraaheem : This was one of his distinct qualities and all his stances
prove such a fact.His debate with his people reflected certainty, as
Allaah says (what means): "And his people argued with him. He said,
"Do you argue with me concerning Allah while He has guided me? And I
fear not what you associate with Him [and will not be harmed] unless
my Lord should will something. My Lord encompasses all things in
knowledge; then will you not remember? And how should I fear what you
associate while you do not fear that you have associated with Allah
that for which He has not sent down to you any authority? So which of
the two parties has more right tosecurity, if you should know?" They
who believe and do not mix their belief with injustice (i.e.
association of others in divinity with Allah.) — those will have
security and they are [rightly] guided." [Quran: 6:80-82]. How can
anyone hold such certainty fear other than Allaah?
His certainty and relianceon Allaah materializedwhen his people were
about to throw him in the fire and Jibreel (i.e. Gabriel) came to him
saying: "Do you need anything?" he replied:"If it is from you, then
no;then he started repeatingthe following terms: ` Allaah -Alone- is
sufficientfor us, and, He is the Best Disposer of affairs`".
Every one of his situations spoke aloud reflecting his certainty.
Additionally, his leaving his wife alone with his breastfeeding infant
in the desert is another bright example reflectinghis certainty.
Prophet Muhammad …the optimum ambition: Who can reach the level of our
Prophet whose certainty was an exampleto be imitated during hardships?
There was no hardship and grief that was more difficult than the time
when he had to migrate, as Allaah says (what means): "If you do not
aid him [i.e. the Prophet ( ) — Allaah has already aided him when
those who disbelieved had drivenhim out [of Makkah] as one of two (The
second was his companion, Abu Bakr), when theywere in the cave and he
[i.e. Muhammad ( )] said to his companion, 'Do not grieve; indeed
Allah is with us.' And Allahsent down His tranquility upon him and
supported him with soldiers [i.e. angels] you did not see and made the
word (i.e. their claims and slogans.) of those who disbelieved the
lowest (i.e. degraded and dishonored), while the word of Allah ("Laa
ilaaha Ill-Allaah" (None is worthy of worship except Allah)) — that is
the highest. And Allah is Exalted in Might and Wise" [Quran: 9:40].
When Abu Bakr said; "If one of them looks at the position of his feet
he wouldsee us" the Prophet calmed him down saying: "O Abu Bakr! What
do you think of two Whose third (in support) is Allaah?" Look how
certain he was in his Lord.
After he went through anextremely difficult time with the people of
Taa'if, the angel of mountains came to him and offered to take revenge
for him from those polytheist people, but instead he said: "I hope
that Allaah will bring from their progeny some who will not associate
others with Allaah".
The call of 'Umayr Ibn Al-Hamaam … a minaret of certainty: When he
heard the Prophet say: "Rise for a Paradise as wide as the Heavens and
the earth" he said: "Bakh, Bakh" which is an expression reflecting
ones astonishment. The Prophet said to him: "What made you say Bakh,
Bakh?" he said: "Nothing O Prophet of Allaah, other than the hope to
be amongst its dwellers". Thereupon, the Prophet said to him: "You are
one of its dwellers". He took out some dates that he had in his pocket
and started eating from them, then he said: "If I live long enough to
eat these dates, then this indeed would be a long life". Then he
tossed them away and fought until hewas killed. - - ▓███▓
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Why Islamic History - II

Remarkably, the chapter of Al-'Araaf, the Heights, the seventhchapter
of the Noble Quran, has for its theme the topic that we are con¬cerned
with here, that is,history. Or more precisely, it is about the
manifestation of Allaah's message of Tawheed, monotheism, in history
and the various human responses to it.
This theme is lost to most cursory readers of the Quran. Remarkably
few readers notice that every chapter of the Quran has a unique theme,
an ethos that sets it apart from all other chapters and hence the
meaningsevery chapter derives from the same historical event are
different. This is why the same historical event appears to have been
narrated several times in the Quran in different chapters; few realize
that it is not mere repetition; it has a different purpose and
perspective each time. In the chapter of Al-'Araaf, the theme of the
narratives is to give a sense of the historical progression of
humankind and how different groups of humans responded to the Truth of
Allaah Almighty. It begins by reassuring the Prophet Muhammad that his
mission is not only true, it is the truth—the truth around which the
entire history of humanity revolves. Hence he should have no
hesitation in reminding his folks of their Creator and warn them of
their waywardness. To reassure him, Allaah Almighty calls to witness
the entire history of humankind. He Almighty Says (what means):
"Alif, Laam, Meem, Saad. [This is] a Book revealed to you [O Muhammad]
– so let there not bein your breast distress therefrom – that you may
warn thereby and as a reminder to the believers. Follow (O mankind!)
what has been revealed to you from your Lord and do not follow other
than Him any allies.
Little do you remember! And howmany cities have We destroyed, and Our
punishment came to them at night or while they were sleeping at noon!"
[Quran 7:1-4]
Then, the chapter recounts the story of the creation, emphasizing the
promise Satan made to himself that he will do his best to deceive and
delude the humanity. Human history is a sad witness to how he has been
able to triumph over human reason and goodness so often — despite
Allaah's clear signs. The chapter recounts stories of Allaah's message
in human societies, and after relating several stories of encounter
between the truthful prophets and their disbelieving people, it
summarizes the lessons of these stories by saying (what means): {And
if only the people of the cities had believed and feared Allaah, We
would have opened upon them blessings from the heaven and the earth;
but they denied [the messengers], so We seized them for what they were
earning."} [Quran 7:96]
One thing Satan often did successfully, the chapter states, was to
make people forget the true meanings of their history. The cause of
the downfall of nations one after the other in theaforementioned verse
is that theyneglected the moral lessons of the history of their
forefathers, and thought that the same does not apply to them. Allaah
The Most High Says (what means): {And We sent to no city a prophet[who
was denied] except that Weseized its people with poverty and hardship
that they might humble themselves [to Allaah]. Then We exchanged in
place of the bad [condition], good, until they increased [and
prospered] and said, 'Our fathers [also] were touched with hardship
and ease.'So We seized them suddenly while they did not perceive.}
[Quran 7: 94-95]
One remarkable verse of this chapter comes after a long description of
the rise and fall of the Israelites, and tells us how they became more
and more corrupt because instead of learning lessons from their past
and holding fast to the Book of Allaah, they became adept at making
excuses for themselves. Allaah Almighty Says (what means): {"And there
followed them successors who inherited the Scripture [while] taking
the commodities of this lower life and saying, 'It will be forgiven
forus.' And if an offer like it comes to them, they will [again] take
it. Was not the covenant of the Scripture taken from them that they
would not say about Allaah except the truth, and they studied what was
in it? And the home of the Hereafter is better for those who fear
Allaah, so will you not use reason?"} [Quran 7:169]
Let us look at some of the most prominent advantages of learning
history of humanity from an Islamic perspective.
1. Faith and Certainty
When connected to a Quranic understanding of history, a believer feels
connected to the numerous prophets, reformers, martyrs and inviters to
Allaah Almighty who have struggles andsacrificed in the way of Allaah
since the dawn of humanity. The facts of history bear witness that the
truth always prevails and Allaah's side is always victorious, and this
increases the believers infaith and certainty in their cause.
2. Liberation from the Deception of Narrow Materialist Thinking
History of rise and fall of nations makes us realize the fleeting
nature of power and glory in this world. A thoughtful look at history
shows us that the nationsthat today arrogantly rebel against Allaah
Almighty and oppress others based on their material superiority were
not toolong ago dependent and weak, and will soon be replaced by
others. It is human nature to be deceived by a `static' view of
history, that makes us think that those who are wealthy, strong and
powerful today have always been so and will always remain so.
Imaam Al-Ghazaali gives an example of this weakness and
shortsightedness of human senses: If we look at the Sun, it appears
still, and if we did not know the big picture and know its course of
daily rising and setting, we would imagine that itwill always stay up
in the sky shining forever. Just as our eyes deceive us about the Sun
being static; our lack of knowledge of history and of Allaah's ways
misleads us into thinking that the wealth and power are permanent.
3. Tolerance and Forbearance
Critical knowledge of one's origins and one's past is always humbling
and eye-opening. In the history of Islam, one often sees ignorant
followers of a greatscholar fighting the followers of another scholar,
while the two scholars greatly respected and learned from each other.
If we know even a little history of how the Islamic sciences of Fiqh
(Islamic Jurisprudence) and Hadeeth developed through diverse and
multiple contributions of scholars from allover the world, how the
pioneering scholars were open-minded about criticisms to their
verdicts and opinions, and how they changed their opinions when a
reasonable argument was presented to them, we will never fight other
Muslims over differences in opinions. The much-needed attitude of
mutual tolerance and accommodation of opinions (within well-known
Islamic limits) can be attained only through proper education
ofIslamic history.
4. Motivation and Inspiration
When the believers from the Israelites encountered the mighty giant
Goliath and his tremendous army under the leadership of Saul
(Taaloot), people felt overwhelmed by the enemy's strength, except a
few who had obeyed their leader. These few reminded their fellow
believers of lessons from history to encourage them to fight for the
truth. Here is the story in the Quran:
Allaah Almighty Says (what means): {"And when Saul went forth with the
soldiers, he said, 'Indeed, Allaah will be testing youwith a river. So
whoever drinks from it is not of me, and whoeverdoes not taste it is
indeed of me, excepting one who takes [from it] in the hollow of his
hand.' But they drank from it, except a [very]few of them. Then when
he had crossed it along with those who believed with him, they said,
'There is no power for us today against Goliath and his soldiers.' But
those who were certain that they would meet Allaah said, 'How many a
small company has overcome a large company by permission of Allaah.
And Allaah is with the patient.'"} [Quran 2:249]
In summary, the two articles in this series have made the case that
reading human history from a correct perspective, the spiritual and
moral perspective, isan obligation of the Muslim community without
which we cannot properly understand and apply the message of the
Quran. And that Islamic history is not only history of Muslims, but
any history learned with the eye on Allaah's plan and on moral and
spiritual forces at work. This doesnot mean that Muslims can neglect
material explanations for historical changes—in fact one cannot fully
understand the moral or religious challenges without carefully sifting
through the political, economic and social challenges of any given
time. Hence, by learning history, carefully and critically, both as
amateurs and as academic scholars, we will be reminded time and again
of Allaah's power and plan and of the power of faith and hope in Him
Almighty. Thus, our learning can become a guide towards the
regeneration and revival of the Muslim Ummah. - - ▓███▓
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Why Islamic History - I

The great Indian Islamic scholar and historian Abu Al-Hasan 'Ali
An-Nadwi observes, like other sages of Islam have before, that Islam,
being the last and universal religion of Allaah, has a unique history
of internal revival, reform and self-rejuvenation.
Allaah Almighty sent the messageof Islam at a chosen moment in the
development of human history where the technological, scientific and
intellectual understanding of humanity as a whole was reaching a stage
of final maturation and ripening. Instead of geographically confined
nations and tribal systems which all received their own messengers
from Allaah, thehumanity was now ripe for one, universal, perfected
and final message of Allaah.
The development of the Islamic Ummah in history was amazingly rapid.
It was full of trials and tribulations and encounters with other
cultures and religious systems. As a result, the final message of
Allaah was embodiedin a civilization that was enrichedby all the great
civilizations of theworld. Within the first century of its birth,
Islam spread across half the known and majority of the civilized world
of that time. As different people became Muslims or came under the
rule of Islam, the scholars and thinkers of Islam came from
increasingly diverse regions, thus enriching the flowering and
protection of Islamic scholarship and tradition with their own
cultural strengths. The contributions of the Persians in bureaucracy
and culture, the Hindus in mathematics, the Greeks in logic, the Turks
in military and architecture fields, just to name afew, all became
sources of strength of Islam. On the other hand, the previous
philosophical and religious systems of the new lands both challenged
and influenced the Muslim scholars and thinkers. All these factors
make the history of Islam extremely fast-moving, diverse and filled
with conflicts, debates and upheavals. Each of these experiences,
however, also helped it mature and develop.
Whenever the Ummah of Islam faced a new danger, internal or external,
Allaah Almighty raised among the Muslims scholars, leaders and groups
who protected the true religion of Allaah Almighty and revived it in
its true, pristine form. This ubiquitous phenomenon is known to the
historian as revivalism or tajdeed.
The Ummah of Islam, with its preserved source-texts (the Quran and the
Hadeeth), scholarship and legacy, has survived all its enemies only
because of the special Divine arrangements. In history, this
protection and guidance of AllaahAlmighty has been actualized in the
form of the rise of great scholars and leaders, fields of scholarship
like the sciences of the Quran, of Hadeeth, of jurisprudence and its
principles, the preservation of the Arabic language and so on.
Today, the Muslim Ummah faces great challenges from all sides. But an
observer of Islamic historyrecognizes that the situation is neither
new nor hopeless: in fact,these trials and challenges are part of
Allaah's plan to take the Ummah of Islam and the message of Islam up
to a new level of strength and recognition in this world.
To learn Islamic history is to inquire how Allaah's ways have worked
and His will carried out atthe hands of myriads of individuals and
groups and how His promises have come true. To look at history
Islamically is to keep an eye on the moral, spiritual and ethical
dimensions of all episodes in history, however big or small. This is
precisely why the Quran makes learning history in some ways an act of
faith and a source of wisdom.
Why learn history:
Reasons from the Quran
Just as the food we eat constitutes our bodies, our history
constitutes our minds. Our ideas, concepts, sentiments, and
preferences, in short, what makes us human, is largely a result of our
past experiences. Individuals, peoples, institutions, or nations, all
acquire their particular nature or identity primarily because of their
unique histories. We cannot know ourselves without knowing where we
have been and come from. Not knowing where we come from leaves us
without our sense of selfhood. Loss of identityleaves us without a
purpose, like a ship without destination, at themercy of merciless
winds. This loss of identity has been mentioned in the Quran as a
punishment from Allaah. He Almighty Says (what means): {Andbe not like
those who forgot Allaah, so He made them forget themselves...} [59:
19]
People who forget who they were may forget who they ought to be. This
leads to self-deceit and arrogance. Allaah Almighty reminds every
human being again and again of his or her individual 'history,' to
shake them up from their disbelief and arrogance. Allaah Says (what
means): {Had he not been a sperm from semen emitted? Then he was a
clinging clot, and [Allaah] created [his form] and proportioned [him].
} [Quran 75:37-38) {Does man not consider that We created him from a
[mere] sperm-drop – then at once he is a clear adversary?} [Quran
36:77]
In the chapters of Al-Feel and Quraysh, Allaah Almighty remindsthe
people of Quraysh of his favors upon them in the past, encouraging
them to learn morallessons from their history. He Almighty Says (what
means): {Have you not considered [O Muhammad], how your Lord dealt
with the companions of theelephant?} [Quran 105:1] And {For the
accustomed security of the Quraysh – Their accustomed security [in]
the caravan of winterand summer – Let them worship the Lord of this
House, Who has fed them, [saving them] from hunger and made them safe,
[saving them] from fear.} [Quran: 106]
Allaah Almighty repeatedly commands the Muslims in the Quran to
observe, consider, and reflect upon the lessons from thehistory of
bygone nations. Instructing the Muslims in moral and spiritual history
of the earliernations seems to be one of the major emphases of the
Quran. The fact that majority of Allaah's Final Message consists of
stories of moral struggle of earlier peoples is an indication of the
significance of learning history, and learning it with the right
perspective of seeking lessons. Following are a few lessons that can
be drawn from the Quranic perspective on history.
(i) Universality of lessons . The lessons from the rise or fall of any
community in the past are valid for all humanity, for there are some
unalterable, universal laws or principles that apply to all nations
depending on their specific conditions. The Quran calls these laws the
Sunan (established ways of dealing) of Allaah Almighty: {…But you will
never find in the way of Allaah any change, and you will never find in
the way of Allaah any alteration.} [Quran 35:43]
(ii) Moral-spiritual interpretation. While modern historians focus on
different dimensions of history and offer different bases for the
interpretation of history based on their respective belief systems,
the basis of Quranic storytelling is emphatically moraland spiritual.
In other words, Allaah Almighty demands of us tolook first and
foremost at the moral aspects of a nation's history. Nations fall, for
example, not due primarily to economic failures, but due to the
moral-spiritual failure to properly dispense economic justice based on
the correct belief in and obedience to Allaah Almighty. In the chapter
of Al-'Araaf, after relating several stories of encounter between the
truthful prophets of Allaah and their disbelieving people, Allaah
Almighty summarizes the lessonsof these stories by saying (what
means): "And if only the people ofthe cities had believed and
fearedAllaah, We would have opened upon them blessings from the heaven
and the earth; but they denied [the messengers], so We seized them for
what they were earning." [Quran 7:96]
(iii) Learning moral lessons from history is an obligation. The
causeof the downfall of nations one after the other in the
aforementioned verse [7:96] is that they neglected the moral lessons
of the history of their forefathers, and thought that thesame does not
apply to them. Allaah Almighty Says (what means): {And what prevented
thepeople from believing when guidance came to them except that they
said, 'Has Allaah sent a human messenger?' Say, 'If there were upon
the earth angels walking securely, We would have sent down to them
from the heaven an angel [as a] messenger.'} [17:94-95]
(iv) History is the best way to teach and caution. The Quran could
have been a book of abstract theories of laws that govern societies,
or simply a list of do's and don'ts. But the fact that our Creator,
the Most Wise, has chosen story telling as a chiefmeans to caution and
education of the humankind necessarily means that humans have a
propensity to learn from other's examples. Successful teachers and
preachers of Islam always have a good grasp of history.
(v) History of all humanity is relevant. By Islamic history, we often
mean the history of Muslims. But the Quran is full of history of
rebellious nations. We conclude that so long as the framework of
history is Islamic (i.e., moral spiritual), no part of human history
is irrelevant to thebelievers.
(vi) History repeats itself. It has become a cliché that history
repeats itself. This is true inasmuch as all struggles of goodand evil
are bound by the universal Sunan (principles) established by Allaah
Almighty. Inorder to show the Muslim' Ummah its potential failings,
the Quran focuses on the moral stories of the Children of Israel, for
they were, as some scholars have observed, `the ex-Muslim Ummah.'
(vii) Systematic learning of the science of history is a requisite.
The Quran, the Final Message of Allaah Almighty, is a book of guidance
and contains all foundational principles and general moral
exhortations that will suffice all those who seek Allaah Almighty till
the Day of Judgment. The Quran is not a book of history, and the way
it tells stories presumes that the audience has some knowledge ofthe
history being told. If the Quraysh, for instance, did not know the
something about the history of 'Aad, Thamood and thedestruction of the
army of Abrahah and his Elephants, the Quranic references to these
incidents would make little senseto them. The Quran provides the moral
interpretation to the human drama of life and gives many instructive
examples. But itis an obligation of Muslims to learn as accurately and
objectively as possible the facts of history so the Quranic principles
could be correctly applied, since fulfilling the requisites of an
obligation is an obligation itself. To learn objectively the science
of history, therefore, is part of Islamic obligation upon the Muslim
Ummah, without which they cannot fully benefit from the message of the
Quran.

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Sacrifices, - One sacrifice is sufficient on behalf of all the members of a household.

My wife and I live with my father; is one sacrifice sufficient on
behalf of all of us, or do we have to offer two sacrifices?.
Praise be to Allaah.
One sacrifice is sufficienton behalf of all of you, because it is
narrated in the Sunnah that one sacrifice is sufficient on behalf of a
man and the members of his household.
Al-Tirmidhi (1505) narrated that 'Ata' ibn Yasaar said: I asked Abu
Ayyoob: How was the sacrifice done at the time of the Messenger
ofAllaah (peace and blessings of Allaah be upon him)? He said: A man
would offer a sheepon behalf of himself and the members of his family,
and they would eat some and feed others with some." Classed as saheeh
by al-Albaani in Saheeh al-Tirmidhi.
The Standing Committee was asked:
If my wife lives in the same house as my father, is it sufficient for
me to offer one sacrifice on Eid al-Adha on behalf of myself and my
family, or not?
They replied:
If the situation is as you describe, with a father and son living in
the same house, it is sufficient to offer one sacrifice on behalf of
yourself, your father, your wife, your father's wife and all the
members of your household, in accordance with the Sunnah." End quote.
Fataawa al-Lajnah al-Daa'imah, 11/404. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -