The maternal compassion and the example of the self-sacrifice in the octopus

In the cold waters of the Pacific Ocean, the giant octopus – their
length exceeds four metres- live. The octopus searches for ashelter in
order to be safe and when they find the shelter they live there until
the end of their lives.
This shelter is a place where the octopus will give birth to the baby
octopi safely. As soon as the mother octopus settles down, it starts
to lay eggs. After giving birthto about 100,000 baby octopi , it won't
breed again.
The mother octopus takescare of its babies with great self-devotion
duringsix months. In order to keep the babies alive the nest should be
moist. To do this, the octopus checks the eggs frequently. To cater to
theoxygen of the eggs, the octopus splashes water continuously on the
eggs.
The mother octopus is so busy taking care of the eggs that it doesn't
spendtime on eating anything. Although it could easily die from
starvation, it endeavors without stopping to take care of its eggs
until they hatch safely and easily until it breaths its last.
In the end, young and fully-formed babies hatch from the eggs...
However, the mother octopus which is a caretaker, compassionate and
merciful is dead.
Of course, He is Allah Who creates the octopus with compassion, mercy
and devotion, and He has the infinite mercy and compassion, as He is
the Creator and maintainer of all living things. Allah is most
Benefcent, the most Merciful.

Who was ‘Umar al-Khayyaam?

Who was 'Umar al-Khayyaam and what was his belief ('aqeedah)? I hope
you canm give me an idea about him.
Praise be to Allaah.
His full name was Abu'l-Fath, 'Umar ibn Ibraaheem al-Khayyaami
al-Naysapoori. He was a poet and philosopher from among the people
ofNaysapoor, where he was born and died.
He was born in 408 AH, in the town of Naysapoor, where he died and was
buried in 517 AH, or it was said, 515 AH.
He was a scholar who waswell versed in mathematics, astronomy,
language, fiqh and history.
Because of his brilliance asan astronomer, he was appointed as
director of the observatory in Baghdaad, and because ofhis interest in
philosophy, his name is associated with that of Ibn Seenaa (Avicenna),
who wrote articles filled with kufr which put him beyond the pale of
Islam.
He is also famous for his poetry, the best known ofwhich is
al-Rubaa'iyaat, which is filled with ideas of kufr, promiscuity and
heresy. No wonder the West took such an interest in publishing and
distributing this book! It has been translated into many languages,
such as English, French, Russian, German, etc. The British sought to
spread the ideas of immorality and promiscuity advocated by
al-Khayyaam in al-Rubaa'iyaat, so they spread it in the countries
which they colonized, such as India and Iran, and attributed it to one
ofthe Muslims, rather one ofthe greatest of them – or so they claimed.
One of the verses about wine – in al-Rubaa'iyaat – says:
Drink wine, for it is the relaxation of the soul
A cure for the soul and heart, and entertainment.
If you are overwhelmed with stress and grief,
Save yourself through it, for it is like the ship of Nooh.
Denying the idea of resurrection after death, he said:
Get up before death seizesyou
And take the rose-coloured (liquid) [i.e.,wine] to expel darkness
O fool, you are not a pieceof gold
To be buried and later brought forth
His words of promiscuity and immorality include the following:
As much as you can, follow the people of immorality
Destroy the structure of fasting and prayer
Receive the best words from al-Khayyaam
Drink, sing and pursue thegood things
His mocking of the sharee'ah, his insolence towards his Lord and his
attitude towards repentance may be seen in the following words:
Every day I have the intention to repent
If night falls and I feel that I want to repent from drinking wine
Then the season of flowers comes and then,
O Lord, I repent from my intention to repent
Some researchers, such as al-Zarkali, said that later he repented and
performed Hajj. Others, such as 'Abd al-Haqq Faadil, expressed doubts
about the attribution of al-Rubaa'iyaat to him.
Whatever the case, the Rubaa'iyaat do not indicate that he repented,
because they contain clearstatements of kufr, wilful neglect of
virtuous attributes and rejection ofthe idea of repenting and turning
to Allaah. Indeed, they contain no indicationthat their author
believed in Allaah and the Last Day.
The doubts about whether he wrote these words are outweighed by number
of people who attributed them to him. Allaah knows best what isreally
the case.
For more details on his life, see al-A'laam by al-Zarkali, 5/38;
Mu'jam al-Mu'aalifeen by 'Umar Ridaa Kahhaalah, 2/549; 'Umar
al-Khayyaam baynaal-Kufr wa'l-Eemaan, by Ihsaan Haqqi; Thawrat
al-Khayyaam by 'Abd al-Haqq Faadil.
May Allaah bless our Prophet Muhammad.

:-* key word:- Islamic history and biography

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