Intermarrying among Adam and Eve's children

Asalam Alaikum?
I have no doubt whatsoever, but these kind a things come to mind. Whem
Adam and Eve bore children, I assume their children got married among
themselves. Isn't marryingbetween brothers and sisters haram in the
Quran?
Can you recommend a good book(s) on Islamic Law covering every and
each aspect of Life? Thankyou very much for the generous work for the
sake of Allah.
Thanks.
wa alaikum us-salaam wa-rahmat ullaahi wa-barakaatuh
All Praise be to Allaah.
As long as you are confident in your heart about your belief, no
suchinsinuations will hurt you (inshaa' Allaah). If a doubtstrikes a
believer or something appears to himas a conflict between different
textual sources of Shari'ah, he must believe that indeed for such
doubts there are trueanswers and for such apparent conflicts there are
solutions even if he doesn't know it or is unable to find the right
answer himself. However, a person should not collect all the doubts in
his heart and worry aboutthe complexities and leave aside the learning
ofuseful knowledge. This is because it is incumbent upon a Muslim to
learn and know things which have been clearly described (Muhkamaat) in
Shari'ah so that he may be able to repel the doubts.
Regarding the question you have asked, it is a known fact that
legislation differs from one Shari'ah to another, while the principles
and beliefs remain the same inall of them. So, making of portraits was
allowed in the Shari'ah of Sulayman (peace be upon him) but is
prohibited in our Shari'ah. Similarly, makingprostration of salutation
was permitted in the Shari'ah of Yusuf (peace be upon him) but is
illegalin ours. Also, war booty was prohibited for nations before us
but it is completely legal for us. The Qiblah of people before us used
to be towards Bayt Al-Maqdis, but for us it is towards Ka'bah. In a
similar way, marriage between brothers and sisters was permitted in
the Shari'ah of Adam (peace be upon him) as opposed to those that came
afterwards. Thefollowing is a clarification on the issue by Haafidh
Ibn Katheer, who said:
Allaah allowed Adam (peace be upon him) to marry his daughters to
hissons for necessity. Every couple used to have a boyand a girl.
Hence, he married the girl of one couple to the boy of another. This
is said by Suddi regarding what has been narrated by Abu Maalik and
Abu Salih, fromIbn 'Abbas, by Murrah from Ibn Mas'ood and by other
companions of the Prophet (peace be upon him) that Adam did not have
(in his grandchildren) a baby boyunless it was accompanied by a girl,
so he married the male of a couple to the female of another, and the
female of a couple to the male of another.
:-* key word:- Islamic history and biography

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 himwhich 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 ofwhat results from that of
drawing close to Allah by offering a sacrifice and giving charity, and
performing this ritual in front of one's family and children, 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 Eid
al-Adha, is better than giving its price in charity even 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 themeaning):
"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, my
living, 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 charity equivalent
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 aconfirmed Sunnah (Sunnah
mu'akkadah) for the one who is able to do it, and offering it is
better 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 he is in urgent need of help, and there is no one among his
relatives or friends who can help him.
'Abd al-Razzaaq narrated in al-Musannaf (8156) from al-Thawri, from
'Imraan ibn Muslim, from Suwayd ibn Ghaflah that he 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 words of Bilaal.
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy 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 asacrifice 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 onhim) 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 the debtor is a relative.
End quote from Majmoo' Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/1496
And Allah knows best.
~
keyword:Sacrifices

THE WISDOM BEHIND SAINTLY MIRACLES

Allah, through His wisdom, ennobles His saints and beloved with various types of supernatural* phenomena,so as to honour them on account of their faith and sincerity, assist them in their struggle and aid for Allah's religion, make manifest Allah's omnipotence, increase the faith of those who believe,and show that laws of the natural universe are only through Allah's design anddecree, and that in and of themselves, material causes have no independent effect, rather, Allah created the results that are through the means and not by the means as is the doctrine ofAhl al-Sunna wal-Jama'a.
An obstinate opponentmight retort: "Giving aid tothe truth and spreading Allah's religion is not through supernatural phenomena; rather it is through the establishmentof logical arguments and rational proof." We say to this: Yes. It is a must that the teachings of Islam be spread through the aid of sound intellect, valid logic, and penetrating evidence, however, stubborn bigotryand obstinacy invite to supernatural phenomena through miracles, just as Allah, through His wisdom,aided His Prophets and Messengers with miracles so as to show their truthfulness and the veracity of their invitation, and force those whose hearts were locked and whose intellects were deficient to abandon their stubbornness and liberate themselves from their ownbigotry and think correctlyand resolutely, thus bringing them to firm faithand certitude. Here, we seethat the miraculous gifts (of the saints) and the miracles (of the Prophets) share in similar goals and wisdoms, the difference between them however, isthat the inimitable miracle( mu`jiza ) is only for the Prophets - upon them all be peace - and the miraculous gift ( karâma ) is only for the saints; everymiraculous gift for a saint is an inimitable miracle fora Prophet./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

6a] The number of angels with each person

6a]
Ibn Katheer (may Allaah have mercy on him) said:
“The aayah (interpretation of the meaning): ‘For him (each person), there are angels in succession, before and behind him. They guard him by the Command of Allaah’ [al-Ra’d 13:10-11] means: each person has angels who take turns in guarding him by night and day, who protect him from evil and from accidents, just as other angels take turns in recording his deeds, good and bad, by night and by day.
Two angels, on the right and the left, record his deeds. The one on the right writes down his hasanaat (good deeds) and the one on his left writes down his sayi’aat (evil deeds).
Two other angels guard him and protect him, one from behind and one from in front.
So there are four angels by day and four others by night.”
(Tafseer Ibn Katheer, 2/504)
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en