Quraanic Exegesis, Dought&clear, - * No one knows the unseen in the absolute sense except Allaah

I want to know that Quran says that only Allah knows the Unseen. But i
found out in a hadith that Prophet PBUH told us that Jinn the
fortuneteller a part of truth and then fortune teller mix it with a
hundred lies and tells to us , In another hadiths Prophet PBUH tells
us that Astrology is only based on lies " Sun and Moon are only Signs
of Allah"
So How does Jinn tells the fortune while only Allah knows the Fortune?.
Praise be to Allaah.
Knowledge of the unseen is something that Allaah has kept for Himself,
as is indicated by the texts of the Qur'aan and Sunnah. Allaah says
(interpretation of the meaning):
"Say: "None in the heavens and the earth knows the Ghaib (Unseen)
except Allaah, nor can they perceive when they shall be resurrected"
[al-Naml 27:65]
"And with Him are the keys of the Ghayb (all that is hidden), none
knows them but He. And He knows whatever there is in the land and in
the sea; not a leaf falls, but He knows it. There is not a grain in
the darkness of the earth nor anything fresh or dry, but is written in
a Clear Record"
[al-An'aam 6:59]
The Prophet (peace and blessings of Allaah be upon him) explained
these keys as referring to five things which are mentioned in Soorat
Luqmaan, where Allaah says (interpretation of the meaning):
"Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He
sends down the rain, and knows that which is in the wombs. No person
knows what he will earn tomorrow, and no person knows in what land he
will die. Verily, Allaah is All‑Knower, All‑Aware (of things)"
[Luqmaan 31:34].
Al-Bukhaari narrated in hisSaheeh(hadeeth no. 4477) that 'Aa'ishah
(may Allaah be pleased with her) said: "Whoever tells you that he
knows what will happen tomorrow is lying." Then she recited, "No
person knows what he will earn tomorrow."
But with regard to this matter it is important to know what is the
unseen the knowledge of which Allaah has kept to Himself, because
al-ghayb (the unseen) means that which is not seen, and that which is
not seen may be either that which is not seen by all of creation –
both those who are in the heavens and those who are on earth – this
kind of unseen is known to no one but Allaah, and this is that which
is called al-ghayb al-mutlaq (the unseen in the absolute sense); or
this unseen matter may be unseen for some people, and known to some
others. This is called unseen for the one who is ignorant of it, but
it is not unseen or unknown to all people, and knowledge of it is not
unique to Allaah. Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him)
said inSharh al-'Aqeedah al-Waasitiyyah(p. 158): What is meant by the
unseen is that which is not seen. The unseen is something relative.
But that which is unseen in the absolute sense (al-ghyab al-mutlaq) is
known only to Allaah. End quote.
What fortune-tellers say of things that will happen in the future has
nothing to do with the unseen or with knowledge of the unseen, and it
is not knowledge of what will happen in the future. Rather they are
liars who make false claims. But the Prophet (peace and blessings of
Allaah be upon him) has told us that they steal knowledge of that
which Allaah has revealed to His angels. It was narrated that
'Aa'ishah (may Allaah be pleased with her) said: Some people asked the
Prophet (peace and blessings of Allaah be upon him) about
fortune-tellers, and he said: "They are nothing." They said: O
Messenger of Allaah, they say something and it comes true. The Prophet
(peace and blessings of Allaah be upon him) said: "That is a word of
truth which the jinni snatches and cackles into the ear of his
familiar like the cackling of a hen, and they mix more than one
hundred lies with it." Narrated by al-Bukhaari (7561).
The Prophet (peace and blessings of Allaah be upon him) explained how
the jinn steal this word. He said: "…when our Lord, may His name be
blessed and exalted, decrees some matter, the bearers of the Throne
glorify Him, then the people of heaven who are closest to them glorify
Him, until the tasbeeh reaches the people of the lowest heaven. Then
those who are nearest to the bearers of the Throne say: What did your
Lord say? And they tell them what He said. And the people of heaven
ask one another for the news, until the news reaches the lowest
heaven. Then the eavesdropping jinn snatch what they can and convey it
to their familiars. What they narrated as they heard it is true, but
they add lies to it." Narrated by Muslim (2229).
From this it is clear that the jinn do not have knowledge of the
unseen, rather they steal words that they hear from the angels, but
the angels themselves do not have any knowledge of that unless Allaah
tells them of it. After they are told of it, it is no longer regarded
as unseen in the absolute sense, but before that they are like anyone
else in creation and do not know anything of the unseen. This depends
on Allaah's telling them of it. Allaah says (interpretation of the
meaning):
""(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals
to none His Ghayb (Unseen)"
[al-Jinn 72:26].
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The noblest
of the angelic Messengers, Jibreel, asked the noblest of the human
Messengers, Muhammad (peace and blessings of Allaah be upon him),
"Tell me about the Hour." He said: "The one who is asked about it is
does not know any more about it than the one who is asking" meaning,
just as you have no knowledge of it, I have no knowledge of it either.
End quote.
Sharh al-'Aqeedah al-Waasitiyyah, p. 158
And Allaah knows best.

Quraanic Exegesis, Dought&clear, - * How can the Muslim be a trial for the kaafir?

Allaah says (interpretation of the meaning):
"Our Lord! Make us not a trial for the disbelievers"
[al-Mumtahanah 60:5].
How can a Muslim be a trial for those who disbelieve?.
Praise be to Allaah.
He can be a trial for those who disbelieve if the kuffaar gain power
over him, because the kaafir's gaining power over the Muslim is a
trial (fitnah), as they will carry the burden of the sins they commit
against us, so that is a trial for them.
The phrase "a trial for those who disbelieve" may also be understood
as meaning that they try to tempt us away from our religion by means
of persecution, as in the verse in which Allaah says (interpretation
of the meaning):
"Verily, those who put into trial the believing men and believing
women (by torturing them and burning them), and then do not turn in
repentance (to Allaah), then they will have the torment of Hell, and
they will have the punishment of the burning Fire"
[al-Burooj 85:5].
This verse includes both meanings, because the two meanings do not
exclude one another. The basic principle in tafseer is that if the
verse may be interpreted in two ways that do not exclude one another,
then it must be interpreted in both ways. End quote.
Shaykh Muhammad ibn 'Uthaymeen (may Allaah have mercy on him).

உங்கள் பெயரின் முதல் எழுத்து உங்களை அடையாளம் காட்டுகிறதா?
படித்துத்தான் பாருங்களேன். !
a
உங்கள் பெயர் A என்ற எழுத்தில் தொடங்கினால், நீங்கள் உறுதியான ஒரு நபராக
இருப்பீர்கள். அதிகார தோரணையுடன் பிறரை வழி நடத்துவீர்கள். மேலும்
தீரச்செயல் புரிந்திட தொடர்ந்து முயற்சிப்பீர்கள். வாழ்க்கையின் மீது
வலுவான ஈடுபாடு இருக்கும். அதே போல் யாரையும் சாராமல் இருப்பீர்கள்.
உங்களின் உடல் அம்சம் ஈர்க்கும் வகையில் அமையும்.
b
உங்கள் பெயர் B என்ற எழுத்தில் தொடங்கினால், நீங்கள்
உணர்சிபூர்வமானவர்களாக இருப்பீர்கள். நீங்கள் தைரியசாலியாகவும், அன்பு
உள்ளவராகவும் இருப்பீர்கள். உங்கள் காதலரின் அன்பின் வெளிப்பாடாக
கிடைக்கும் பரிசுகளை சந்தோஷத்துடன் பெற்றுக் கொள்வீர்கள். உங்களை
மற்றவர்கள் செல்லம் கொஞ்ச வேண்டும் என நினைப்பீர்கள். அதே போல் உங்கள்
துணையை எப்படி கொஞ்சுவது என்பதும் உங்களுக்கு தெரிந்திருக்கும்.
c
உங்கள் பெயர் C என்ற எழுத்தில் தொடங்கினால், பல்துறை அறிவு வாய்ந்த,
தகுதி வாய்ந்த, திறமைசாலியாக இருப்பீர்கள். மென்மையானவராக இருந்தாலும்,
பணத்தை தண்ணீராக செலவழிப்பீர்கள். இயற்கை மற்றும் பிறவி பேச்சாளாராக
இருக்கும் நீங்கள், சொல்வன்மை பேச்சாற்றலுடன் விளங்குவீர்கள்.
d
உங்கள் பெயர் D என்ற எழுத்தில் தொடங்கினால், அளவுக்கு அதிகமான மனத்
திண்மை, வணிகம் புரியும் அறிவு, ஆளுமை போன்ற குணங்களை கொண்டிருப்பீர்கள்.
தொழில் புரிய பிறந்தவர் நீங்கள். சுத்தத்தின் மீது அதிகமாக கவனம்
செலுத்துவீர்கள். நம்பிக்கை மிக்கவராக விளங்கும் நீங்கள் பிறருக்கு
உதவிடும் குணத்தை கொண்டிருப்பீர்கள்.
e
உங்கள் பெயர் E என்ற எழுத்தில் தொடங்கினால், பிறரிடம் தொடர்பு கொள்வதில்
வலிமை மிக்கவராக இருப்பீர்கள். மென்மை மிக்கவரான நீங்கள் உங்கள்
சுதந்திரத்தை விரும்புவீர்கள். காந்த பெர்சனாலிட்டியைகொண்டவரான நீங்கள்
நண்பர்களை சுலபமாக பெறுவீர்கள். காதல் என்று வரும் போது நீங்கள் அவ்வளவு
உண்மையாக இருப்பதில்லை.
f
உங்கள் பெயர் F என்ற எழுத்தில் தொடங்கினால், திட்டமிடுவதில் நீங்கள்
சிறந்தவராகவும்,நம்பிக்கை மிக்கவராகும் விளங்குவீர்கள்.பிறரின் மீது
அக்கறை கொள்வதிலும், உங்களை சுற்றியுள்ளவர்களை சந்தோஷமாக
வைத்திருப்பதிலும், நீங்கள் வல்லவராக இருப்பீர்கள். நன்னம்பிக்கையாளரான
நீங்கள் சிறந்த நகைச்சுவை உணர்வுடன் விளங்குவீர்கள்.
g
உங்கள் பெயர் G என்ற எழுத்தில் தொடங்கினால், நோக்கத்துடனான நபராக
இருப்பீர்கள் நீங்கள். புதுமை, இயல்பு மற்றும் தத்துவம் மிக்கவராக
இருப்பீர்கள். வரலாற்றை படிக்கவும், பயணம் செய்யவும் விரும்புவீர்கள்.
மதத்தின் மீது அதிக ஈர்ப்புடன் இருப்பீர்கள். உங்கள் போக்கில் வாழவே
விரும்புவீர்கள். உங்கள் விஷயத்தில் அடுத்தவர்களின் அறிவுரைகள் மற்றும்
தலையீட்டை நீங்கள் விரும்ப மாட்டீர்கள்.
h
உங்கள் பெயர் H என்ற எழுத்தில் தொடங்கினால், நீங்கள் பணத்தை சேர்ப்பவராக
இருப்பீர்கள். புதுமையான சக்தியை குறிக்கும் இந்த எழுத்து. சுயமாக
ஊக்குவித்து பிறரை சிறப்பான முறையில் கட்டுப்படுத்துவீர்கள்.
i
உங்கள் பெயர் I என்ற எழுத்தில் தொடங்கினால், நல்லது எதுவோ அதற்காக
வாழ்பவர் நீங்கள். மேலும் தைரியசாலியாக திகழ்வீர்கள். அழகு மற்றும்
நேர்த்தியுடன் இருப்பீர்கள். ஃபேஷன் துறையில் மற்றும் இதர புதுமையான
துறையில் சிறந்த எதிர்காலம் அமையும்.
j
J என்ற எழுத்து மிகப்பெரிய லட்சியத்தை குறிக்கும். உங்கள் பெயர் J என்ற
எழுத்தில் தொடங்கினால், உங்களுக்கு தேவையானவற்றை அடையும் வரை எதற்காகவும்
விட்டு கொடுக்காமல், அதை அடைய ஓடுவீர்கள். உங்களுக்கு ஏற்ற வகையிலான
அல்லது உங்களை விட ஒசத்தியான ஒரு வாழ்க்கை துணையை தான் நீங்கள்
தேர்ந்தெடுப்பீர்கள்.
k
உங்கள் பெயர் K என்ற எழுத்தில் தொடங்கினால், ஒளிவு மறைவுடன் வெட்கப்படும்
குணத்தை கொண்டவர் நீங்கள். நீங்கள் திடமானவராக இருந்தாலும்,
உணர்ச்சிபூர்வமானவராக இருப்பீர்கள். சூழ்நிலைக்கு தகுந்தவாறு சுய உறுதி
கூறும் நபராகவும், பொறுப்பை கையில் எடுக்கும் நபராகவும்
விளங்குவீர்கள்.வாழ்க்கையில் அர்த்தமுள்ளதாக எதையாவது செய்ய வேண்டும் என
நினைப்பீர்கள். நீங்கள் விரும்பியவர்களைஅன்புடன் பார்த்துக் கொள்வீர்கள்.
l
உங்கள் பெயர் I என்ற எழுத்தில் தொடங்கினால், வாழ்க்கையில் நிலை கொள்ள
அதிகமாக துடிப்பீர்கள். அடிக்கடி உறவுகளை மாற்றும் நீங்கள் யாருடனும்
ஆழமான காதலை கொண்டிருக்க மாட்டீர்கள். தொழில் ரீதியாக அதிகமாக
சம்பாதிக்கும் உங்களுக்கு நல்ல விதமான தொழில்/வேலை அமையும்.
m
M என்ற எழுத்து தைரியம், அறிவு மற்றும் கடின உழைப்பை குறிக்கும்.
உண்மையான நட்பை உங்களால் கண்டுபிடிக்க முடியாது. M என்ற எழுத்தில் உங்கள்
பெயர் தொடங்கினால் நீங்கள் உண்மையுள்ள நண்பனாக இருப்பீர்கள். அறிவுரை
வழங்குவதில் வல்லவராக இருக்கும் உங்களுக்கு நம்பத்தகுந்த துணை
கிடைக்கும். உறவுமுறையில் ஈடுபடும் போது, தன்னை முழுவதுமாக அதில்
அர்பணித்துக் கொள்வார்கள்.
n
N என்ற எழுத்து ஓவிய திறனை குறிக்கும். துடிப்பு மற்றும் முயற்சி
வேட்கையுடைய பண்பை கொண்டவரான உங்களை பிறரிடம் இருந்து விலக்கியே
வைக்கும். அனைத்திலும் முழுமையை எதிர்ப்பார்க்கும் நீங்கள், உங்கள்
துணையை தேர்ந்தெடுப்பதில் மிகவும் அக்கறை கொள்வீர்கள்.
o
அனைத்தையும் விட அறிவு மற்றும் கல்விக்கே முக்கியத்துவம் அளிப்பீர்கள்.
உங்கள் பெயர் O என்ற எழுத்தில் தொடங்கினால், நீங்கள் ஆசிரியராகவோ,
எழுத்தாளராகவோ வருவீர்கள். ஒழுக்கத்துடன் இருக்கும் நீங்கள் எது நல்லதோ,
அதன் பக்கமே நிற்பீர்கள். உங்கள் துணையிடமும் அதே குணங்களை தான்
எதிர்ப்பார்ப்பீர்கள்.
p
உங்கள் பெயர் P என்ற எழுத்தில் தொடங்கினால், நீங்கள் திறமைசாலியாக,
அறிவுக் கூர்மை மிக்கவராக, புதுமை மிக்கவராக இருப்பீர்கள். படபடவென
பேசும் உங்களுக்கு எப்படி குதூகலமாக இருப்பது என்பத— தெரியும். உடல்
தோற்றத்திற்கு முக்கியத்துவம் கொடுக்கும் நீங்கள், நல்ல அழகான துணையை
தான் தேடுவீர்கள்.
q
Q என்ற எழுத்தில் பெயர் தொடங்குபவர்கள் நல்ல எழுத்தாளராகவும்,
பேச்சாளராகவும் இருப்பீர்கள். பலரும் நாடக ஆசிரியர்களாகவும்,
இசையமைப்பாளாராகவும், நடிகர்களாகவும் இருப்பார்கள். அவர்களுக்கு திடமான
கருத்துகள் இருக்கும். அவர்களுக்கு தனித்துவமான பெர்சனாலிட்டி இருக்கும்.
ட்ரெண்டை பின்பற்றாமல் புதிதாக உருவாக்குவார்கள்.
r
உங்கள் பெயர் R என்ற எழுத்தில் தொடங்கினால், உண்மையான, கருணையான மற்றும்
அன்புமிக்க மனிதராக இருப்பீர்கள். சவால்கள் என்றால் உங்களுக்கு
பிடிக்கும். அதே போல் அனைத்தையும் சுலபமாக எடுத்துக் கொள்வீர்கள்.
அமைதியுடன் வாழ விரும்பும் நீங்கள், உங்களுக்கேற்ற நல்ல துணையை
தேடுவீர்கள்.
s
S என்பது கவர்ச்சி மற்றும் கொடை உணர்வை குறிக்கும். அனைவரின் கவனத்தையும்
ஈர்க்கவே விரும்புவீர்கள். புதிய ஐடியாக்கள், நிகழ்வுகள் போன்றவைகளை
உருவாக்கி, அதனை வெற்றி பெற வைக்க கடினமாக உழைப்பீர்கள். நேர்மையாக,
மனக்கிளர்ச்சியுடன் செயல்படுவீர்கள். அதே போல் காதலில் விழாமலும் இருக்க
முடியாது. சிறந்த அரசியல்வாதி, நடிகன் அல்லது மாடலாகலாம்.
t
உங்கள் பெயர் T என்ற எழுத்தில் தொடங்கினால், எப்போதும் சுறுசுறுப்பாக
இருப்பீர்கள். சில நேரம் அளவு கடந்த சுறுசுறுப்பால் உங்களால் உறவுகளை
பராமரிக்க முடியாது. உங்கள் தொழிலில் கவனம் செலுத்த விரும்பும்
உங்களுக்கு, நினைத்தபடி வேலை நடைபெறவில்லை என்றால் மன வலி உண்டாகும்.
மனதளவில் திடமானவராக விளங்கும் நீங்கள் வாழ்க்கையில் முன்னேற்றம்
அடைவீர்கள்.
u
உங்கள் பெயர் U என்ற எழுத்தில் தொடங்கினால், அறிவுமிக்க தனித்துவமான இந்த
நபர்கள் சிறந்த ஓவியர்கள் மற்றும் எழுத்தாளர்களாக விளங்குவார்கள்.எதையும்
ஒழுங்கற்ற முறையில் பராமரிக்காமல் செயல்படுவார்கள். அதனால் இவர்களுடன்
வாழ்வது சற்று கடினமாக விளங்கும்.
v
உங்கள் பெயர் V என்ற எழுத்தில் தொடங்கினால், நீங்கள் ஒரு நடைமுறைவாதியாக
திகழ்வீர்கள். உண்மையுள்ள, காதல் உள்ளம் கொண்ட, மென்மையான இதயம் உள்ளவராக
விளங்குவீர்கள்.ஆற்றல் வாய்ந்த குணத்துடன் இருப்பதால், வாழ்க்கையில்
பலவற்றை சாதிப்பீர்கள். இருப்பினும் காதல் என்று வந்து விட்டால், மிகவும்
பொஸசிவ் குணம் உடையவாராக இருப்பீர்கள்.
w
உங்கள் பெயர் W என்ற எழுத்தில் தொடங்கினால், கொடை உள்ளத்துடன்
இருப்பீர்கள். ஃபேஷனுடன், பாசமிக்க, சிறந்த காதல் உள்ளம் கொண்டவாராக
இருப்பீர்கள். அவர்களை புரிந்து கொள்வது கடினமாக இருந்தாலும், தெரிந்து
கொள்வது உத்தமமாகும். வாழ்க்கையின் எந்த ரகசியத்தையும் அவர்களிடம்
பகிர்ந்து கொள்ளலாம். மனதில் பட்டதை பேசும் அவர்கள் தெரிந்தே எதையும்
மறைப்பதில்லை.
x
உங்கள் பெயர் X என்ற எழுத்தில் தொடங்கினால், சொகுசை விரும்பும் உங்களை
சுலபமாக வழி நடத்தலாம். ஆனால் ஒப்பிய பொறுப்பில் ஈடுபடுத்திக் கொள்ள
விரும்ப மாட்டார்கள். வாழ்க்கையில் சொகுசையும், சுகத்தையும்
எதிர்ப்பார்ப்பீர்கள். இயற்கையாகவே வலிய போய் எதிர் பாலினரிடம் அதிகமாக
வலிவீர்கள்.
y
சுதந்திரத்தை குறிக்கும் Y என்ற எழுத்து. Y என்ற எழுத்தில் பெயர்
தொடங்கினால் நீங்கள் ஒரு துணிச்சல் மிக்க தொழிலதிபராக இருப்பீர்கள். எந்த
ஒரு இடர்பாட்டை எடுக்கவும் தயங்க மாட்டீர்கள். செயல்திட்ட முன்னேற்றமுடைய
யோசிப்பாளரான நீங்கள் பிறரை ஈர்ப்பீர்கள். சுத்தரிக்கப்பட்ட இவர்கள்,
வாழ்க்கையில் நடக்கும் நல்லதை பார்த்து மகிழ்வார்கள்.
z
உங்கள் பெயர் Z என்ற எழ தொடங்கினால், இந்த எழுத்தை உடையip பெயரை
பார்ப்பது அரிது. இவர்களை சுற்றி எப்போதும் ஒரு கூட்டம் இருக்க வேண்டும்.
இவர்கள் ஒரு சிறந்த கவுன்செலராக இருப்பார்கள். பிறரை பற்றி நன்கு
புரிந்து கொள்வார்கள்..

Fwd: Google Alert - Diabetic foot syndrome

---------- Forwarded message ----------
From: Google Alerts <googlealerts-noreply@google.com>
Date: Fri, 25 Sep 2015 08:23:03 +0000
Subject: Google Alert - Diabetic foot syndrome
To: aydnajimudeen@gmail.com

=== News - 1 new result for [Diabetic foot syndrome] ===

CERAMENT™ Antibiotic Eluting Bone Substitutes For The Management Of
Osteomyelitis ...
PR Newswire (press release)
Antibiotic loaded resorbable bone-graft substitute: A new treatment for
osteomyelitis in diabetic foot syndrome. B. Gachter, et al – Locarno and
Lugano, ...
<https://www.google.com/url?rct=j&sa=t&url=http://www.prnewswire.com/news-releases/cerament-antibiotic-eluting-bone-substitutes-for-the-management-of-osteomyelitis-prominent-at-the-34th-annual-meeting-of-the-european-bone--joint-infection-society-ebjis-300148097.html&ct=ga&cd=CAEYACoUMTQ3MDk4MzE1MTc0OTIzMjk3NDEyGjBlZWVjYjc4ZWYyNzk2M2M6Y29tOmVuOlVT&usg=AFQjCNHo4M_mQfBLizHrSh_ATTUV6w00HA>


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Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

---------- Forwarded message ----------
From: Google Scholar Alerts <scholaralerts-noreply@google.com>
Date: Sat, 26 Sep 2015 03:58:21 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
To: aydnajimudeen@gmail.com

Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

[PDF] Diabetic Foot Evaluation in Family Medicine
E Alibasic, A Tuzlak, F Ljuca, E Alibasic, E Ramic - J Diabetes Metab, 2015
... Smoking, hypertension and hyperlipidemia also contribute to the
increased prevalence [4 ... A
multidisciplinary team approach is vital in the management of diabetic
foot. Regular, careful and
systematic review of the feet of patients with diabetes is one of the
easiest, cheapest and ...

[HTML] Chronic neuropathic ulcer is not the most common antecedent of
lower limb infection or amputation among diabetics admitted to a
regional hospital in Jamaica: results …
JM East, DA Fray, DE Hall, CA Longmore - BMC Surgery, 2015
... study, smoking as a risk factor for peripheral arterial disease
seems to be receding into the
background as diabetes and hypertension take center ... soft tissue
infections with unbroken skin
(the 0-B pre-ulcerative wound of the University of Texas diabetic
wound classification ...

[HTML] Hyperhomocysteinemia is an independent predictor of long-term
clinical outcomes in Chinese octogenarians with acute coronary
syndrome
Z Fu, G Qian, H Xue, J Guo, L Chen, X Yang, M Shen… - Clinical
Interventions in …, 2015
... Nutr J. 2004;3:4. [PMC free article] [PubMed]. 6. Sen U, Tyagi SC.
Homocysteine and hypertension
in diabetes: does PPARgamma have a regulatory role? PPAR Res.
2010;2010:806538. ... Herz.
2013;38:779–784. [PubMed]. 11. Foot DK, Lewis RP, Pearson TA, Beller GA. ...

[HTML] 3-year outcomes of the OLIVE registry, a prospective
multicenter study of patients with critical limb ischemia: A
Prospective, Multi-Center, Three-Year Follow-Up Study …
O Iida, M Nakamura, Y Yamauchi, M Fukunaga… - JACC: Cardiovascular …, 2015
1.

[HTML] A case of peripheral neuropathy due to hypothyroidism
misdiagnosed as lumbar radiculopathy: A case report
RB Singh, A Sarkar, MM Rizvi, MA Rasheed - Indian Journal of Pain, 2015
... There was no history of diabetes mellitus, hypertension, and other
comorbid conditions. ... So, during
the taking of history, we generally ask only about the history of
diabetes and forget to ask about
other causes ... 5. Duyff RF, Van den Bosch J, Laman DM, van Loon BJ,
Linssen WH. ...

[PDF] Nailfold videocapillaroscopy in internal medicine
P Faggioli, A Tamburello, A Sciascera, AG Gilardi… - Italian Journal
of Medicine, 2015
... to the macrovascular and microvascular complications related to
the degree of hyperglycemia
and hypertension. ... at the apex of loops may be the key feature in
diabetes, but these ... and functional
changes in capillary microscopy have been reported in diabetic
patients with type 1 ...

[HTML] Evaluating the impact of type 2 diabetes mellitus on
cardiovascular risk in persons with metabolic syndrome using the UKPDS
risk engine
OS Ogedengbe, IU Ezeani, II Chukwuonye… - … , Metabolic Syndrome and …, 2015
... 45 years, but in the same age range, whites have a 2.6–5.3
relative risk for stroke.42 The highest
risk for stroke for white diabetic Americans is ... Approximately
37%–42% of all incidences of stroke
are associated with diabetes alone or in combination with hypertension43 and ...

[HTML] Desarrollo de resistencia a la insulina en caballos (Equus
caballus): aspectos etiológicos y moleculares
M Gandarillas, JT Matus, RI Márquez-Hernández… - Ciencia e investigación …, 2015
... 1998. How to measure insulin sensitivity. Journal of Hypertension
16: 895-896. [ Links ]. Field,
JR, and LB Jeffcott. 1989. ... Diabetes 30:387-392. [ Links ]. Havel,
P. 2002. ... 2000. Plasma
concentrations of a novel, adipose-specific protein, adiponectin, in
type 2 diabetic patients. ...

[PDF] Beware postpartum shortness of breath
G Akpinar, A Ipekci, B Gulen, I Ikizceli - 2015
... a patient presenting with shortness of breath and swelling of
feet, which are ... the patient was
evaluated as PPCM and acute coronary syndrome in emergency ...
multiple pregnancy, multiple
birth, family history, ethnicity, smoking, diabetes, hypertension,
preeclampsia, malnutrition ...

DOSING AND USE
W Gain, R AEs, D Tips - Essential Neuropharmacology, 2015
... of ergotism such as digital vasospasm, tingling in the fingertips,
Raynaud phenomenon, cold
feet, and muscle ... Diabetes Care. ... dizziness, hyperhidrosis,
tremor, insomnia, blurred vision,
tachycardia, confusion, rash, hostility, cardiac arrhythmia,
hypertension, auditory disturbance ...

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Plural marriage and fair treatment of co-wives, Dought & clear, - * Misyaar marriage: definition and rulings

Misyaar marriage was mentioned on your website. What is this marriage?
Is it halaal or haraam?.
Praise be to Allaah.
Firstly:
Misyaar marriage is where a man does a shar'i marriage contract with a
woman, meeting the conditions of marriage, but the woman gives up some
of her rights such as accommodation, maintenance or the husband's
staying overnight with her.
The reasons that have led to the emergence of this kind of marriage
are many, such as:
1.
Increase in the number of single women who are unable to get married,
because young men are put off marriage due to the high cost of dowries
and the costs of marriage, or because there is a high divorce rate. In
such circumstances, some women will agree to be a second or third wife
and to give up some of their rights.
2.
Some women need to stay in their family home, either because they are
the only care-givers for family members, or because the woman has a
handicap and her family do not want the husband to be burdened with
something he cannot bear, and he stays in touch with her without
having to put too great a burden on himself, or because she has
children and cannot move with them to her husband's house, and other
reasons.
3.
Some married men want to keep some women chaste because they need
that, or because they need variety and halaal pleasure, without that
affecting the first wife and her children.
4.
In some cases a husband may want to conceal his second marriage from
his first wife, for fear of the consequences that may result and
affect their relationship.
5.
The man travels often to a certain place and stays there for lengthy
periods. Undoubtedly staying there with a wife is safer for him than
not doing so.
These are the most prominent reasons for the emergence of this kind of
marriage.
Secondly:
The scholars differed concerning the ruling on this type of marriage,
and there are several opinions, ranging from the view that it is
permissible, to the view that it is permitted but makrooh, or that it
is not allowed. Here we should point out several things.
1.
None of the scholars have said that it is invalid or is not correct;
rather they disallowed it because of the consequences that adversely
affect the woman, as it is demeaning to her, and that affects the
society as this marriage contract is taken advantage of by bad people,
because a woman could claim that a boyfriend is a husband. It also
affects the children whose upbringing will be affected by their
father's absence.
2.
Some of those who said that it was permissible have retracted that
view. Among the most prominent scholars who said that it was
permissible were Shaykh 'Abd al-'Azeez ibn Baaz and Shaykh 'Abd
al-'Azeez Aal al-Shaykh; and among the most prominent scholars who
said that it was permissible and then retracted it was Shaykh
al-'Uthaymeen; among the most prominent scholars who said that it is
not allowed at all was Shaykh al-Albaani.
3.
Those who said that it is permissible did not say that a time limit
should be set as in the case of mut'ah. And they did not say that it
is permissible without a wali (guardian), because marriage without a
wali is invalid. And they did not say that the marriage contract may
be done without witnesses or without being announced, rather it is
essential to do one of the two.
Thirdly:
Opinion of the scholars concerning this type of marriage:
1.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about Misyaar
marriage; this kind of marriage is where the man marries a second,
third or fourth wife, and the wife is in a situation that compels her
to stay with her parents or one of them in her own house, and the
husband goes to her at various times depending on the circumstances of
both. What is the Islamic ruling on this type of marriage?
He replied:
There is nothing wrong with that if the marriage contract fulfils all
the conditions set out by sharee'ah, which is the presence of the wali
and the consent of both partners, and the presence of two witnesses of
good character to the drawing up of the contract, and both partners
being free of any impediments, because of the general meaning of the
words of the Prophet (peace and blessings of Allaah be upon him): "The
conditions that are most deserving of being fulfilled are those by
means of which intimacy becomes permissible for you" and "The Muslims
are bound by their conditions." If the partners agree that the woman
will stay with her family or that her share of the husband's time will
be during the day and not during the night, or on certain days or
certain nights, there is nothing wrong with that, so long as the
marriage is announced and not hidden. End quote.
Fataawa 'Ulama' al-Balad al-Haraam(p. 450, 451) andJareedah
al-Jazeerahissue no. 8768, Monday 18 Jumaada al-Oola 1417 AH.
However, some students of the Shaykh said that he later retracted the
view that it is permissible, but we could not find anything in writing
to prove that.
2.
Shaykh 'Abd al-'Azeez Aal al-Shaykh (may Allaah preserve him) was asked:
There is a lot of talk about misyaar marriage being haraam or halaal.
We would like a definitive statement about this matter from you, with
a description of its conditions and obligations, if it is permissible.
He replied:
The conditions of marriage are that the two partners should be
identified and give their consent, and there should be a wali
(guardian) and two witnesses. If the conditions are met and the
marriage is announced, and they do not agree to conceal it, either the
husband, the wife or their guardians, and he offered a waleemah or
wedding feast, then this marriage is valid, and you can call it
whatever you want after that. End quote.
Jareedah al-Jazeerah, Friday 15 Rabee' al-Thaani 1422 AH, issue no. 10508.
3.
Shaykh al-Albaani was asked about Misyaar marriage and he disallowed
it for two reasons:
(i)
That the purpose of marriage is repose as Allaah says (interpretation
of the meaning):"And among His Signs is this, that He created for you
wives from among yourselves, that you may find repose in them, and He
has put between you affection and mercy. Verily, in that are indeed
signs for a people who reflect" [al-Room 30:21]. But this is not
achieved in this kind of marriage.
(ii)
It may be decreed that the husband has children with this woman, but
because he is far away from her and rarely comes to her, that will be
negatively reflected in his children's upbringing and attitude.
See:Ahkaam al-Ta'addud fi Daw' al-Kitaab wa'l-Sunnah(p. 28, 29).
4.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) used to say that
it was permissible, then he stopped saying that because of the
negative effects, as it was poorly applied by some wrongdoers.
Finally, what we think is:
That if Misyaar marriage fulfils the conditions of a valid marriage,
namely the proposal and acceptance, the consent of the wali and
witnesses or announcement of the marriage, then it is a valid marriage
contract, and it is good for some categories of men and women whose
circumstances call for this type of marriage. But this may be taken
advantage of by some whose religious commitment is weak, hence this
permissibility should not be described as general in application in a
fatwa, rather the situation of each couple should be examined, and if
this kind of marriage is good for them then it should be permitted,
otherwise they should not be allowed to do it. That is to prevent
marriage for the sake of mere pleasure whilst losing the other
benefits of marriage, and to prevent the marriage of two people whose
marriage we may be certain is likely to fail and in which the wife
will be neglected, such as one who will be away from his wife for many
months, and will leave her on her own in an apartment, watching TV and
visiting chat rooms and going on the internet. How can such a weak
woman spend her time? This is different from one who lives with her
family or children and has enough religious commitment, obedience,
chastity and modesty to help her be patient during her husband's
absence.
And Allaah knows best.

Plural marriage and fair treatment of co-wives, Dought & clear, - * Going to his second wife, who lives with his mother, on a day that is not hers

A person has two wives; one of them stays with his ill mother to look
after her. Is it permissible for the husband to visit his mother to
see how she is for little while, and then goes to his other wife (who
has the right of the day)?.
Praise be to Allaah.
It is permissible for the husband to go to his second wife during the
day if that is for a reason, such as checking on her, or giving her
her maintenance or taking something from the house and so on.
He may also be intimate with her however he wishes, without having
intercourse, but he does not have the right to spend a lot of time
with her.
But if that is at night, then it is not permissible for him to go to
her unless it is necessary, such as if she is very ill, or there is a
fire and so on.
This has been discussed in the answer to question no. 106513.
But it seems that you are going there to visit your sick mother, and
asking about her is permissible by night or by day, so long as your
intention is to visit your mother, and not to visit your wife.
In this case your visits should only be as long as necessary, and when
you have achieved your purpose of checking on your mother, taking care
of her, helping her with what she needs and comforting her, then you
should leave and go to your other wife, and you should not stay with
your mother for a long time when there is no need for that.
And Allaah knows best.

Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

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Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

[HTML] Diagnosis of knee osteoarthritis and gait variability increases
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... information such as age, sex, height, weight, and body mass index
(BMI), as well as any diagnosis
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HM Sung, HY Chung, SJ Lee, JM Lee, S Huh, JW Lee… - Archives of
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Gates PE, Drvaric DM, Kruger L. Wound healing in orthopaedic
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Clinical approach to a neonate with cyanosis
SK Gupta - The Indian Journal of Pediatrics, 2015
... pulmonary blood flow Normal PBF with normal PA pressure Pulmonary
venous hypertension
Low cardiac ... disease (HMD), and hypoglycemia in infants born to
mothers with diabetes mellitus
[12–14]. ... Measure- ment of saturation in right hand (pre-ductal)
and foot (post- ductal) is ...

Role of renal TRP channels in physiology and pathology
V Tomilin, M Mamenko, O Zaika, O Pochynyuk - Seminars in Immunopathology, 2015
... Diabetes mellitus commonly leads to diabetic nephropa- thy
associated with podocyte loss ...
mechanism for the hyperfiltration seen in the early stages of
diabetes. ... in appreciable alterations
of glomerular structure/ function despite moderate hypertension and
hyperaldosteronism ...

[HTML] Sudden hair loss associated with trachyonychia CCJM 2008 8; 75
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S VAÑÓ-GALVÁN, S ABOÍN, S BEÀ-ARDEBOL…
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vitiligo, pernicious anemia, diabetes
mellitus, lupus ... Diuretics for hypertension: Hydrochlorothiazide or
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Molecular Genetics and Prenatal Diagnosis
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... HELLP Syndrome, Variant of pre-eclampsia/eclampsia characterized
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Da'eef (weak) hadeeths, Dought & clear, - * The correct way to describe the sun is that it “prostrates beneath the Throne” and not that it “sets in a spring of warm water”

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It is narrated by Abu Dawood in as-Sunan (3991) that Abu Dharr (may Allah be pleased with him) said: I was with the Messenger of Allah (blessings and peace of Allah be upon him), riding a donkey, and the sun was setting. He said: “Do you know where this (sun) goes?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin hami’ah).” Is this hadeeth saheeh? If it is, then what does it mean? I have heard some non-Muslims using this to stir up doubts about Islam and cast aspersions on it.
Praise be to Allah.
Firstly:
The hadeeth of Abu Dharr (may Allah be pleased with him) which describes the place where the sun goes was narrated via Ibraaheem ibn Yazeed at-Taymi, from his father, from Abu Dharr, from the Prophet (blessings and peace of Allah be upon him.
It was narrated from Ibraaheem at-Taymi by al-Hakam ibn ‘Utaybah, al-A‘mash, Fudayl ibn Ghazwaan, Haroon ibn Sa‘d, and Moosa ibn al-Musayyab, as was stated by Ibn Mandah inal-Eemaan(2/926)
They narrated it via two isnaads:
The first isnaad:
It was narrated by al-A‘mash, Yoonus ibn ‘Ubayd, Moosa ibn al-Musayyab and Haroon ibn Sa‘d. In this report it says that the sun goes and prostrates beneath the Throne or before its Lord; there is no mention of a spring of warm water. It appears in several versions, of which we will mention one here:
It was narrated that Abu Dharr (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said to Abu Dharr when the sun set: “Do you know where it goes?” I said: Allah and His Messenger know best. He said: “It goes and prostrates beneath the Throne, then it asks for permission (to rise) and permission is given to it. Soon it will prostrate, but it will not be accepted from it, and it will ask for permission (to rise) but permission will not be given to it; it will be said to it: “Go back to where you came from.’ So it will rise from its place of setting, and that is what Allah, may He be glorified, refers to in the verse (interpretation of the meaning):“And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing” [Yaa-Seen 36:38].
It was narrated via A‘mash by al-Bukhaari in hisSaheeh(no. 3199, 4802 and 7424); Muslim in hisSaheeh(no. 159); Abu Dawood at-Tayaalisi inal-Musnad(1/368); Ahmad inal-Musnad(35/282, 429); at-Tirmidhi inas-Sunan(no. 2186, 3227 – he said: It is hasan saheeh; an-Nasaa’i inas-Sunan al-Kubra(10/229); at-Tabari inJaami‘ al-Bayaan, 20/516); al-Bazzaar inal-Bahr al-Zukhaar(9/409); Abu ‘Awaanah inal-Mustakhraj(1/100-101); at-Tahhaawi inSharh Mushkil al-Athaar(1/254); Ibn Hibbaan in hisSaheeh(14/24); al-Qutay‘i inJuz’ al-Alf Dinar(p. 183); Abu Nu‘aym inal-Musnad al-Mustakhraj ‘ala Saheeh Muslim(1/222); al-Baghawi inat-Tafseer(4/14); Abu ash-Shaykh inal-‘Azamah(4/1192); Ibn Mandah inal-Eemaan(2/924) andat-Tawheed(1/134, 135); Ibn Bashraan inal-Amaali(p. 159); al-Bayhaqi inal-Asma wa as-Sifaat(2/273); Ibn ‘Asaakir inal-Mu‘jam(2/1015); Abu Nu‘aym inHilyat al-Awliya’(4/216) and others.
It was narrated via Yoonus ibn ‘Ubayd by Imam Muslim in hisSaheeh(no. 159); an-Nasaa’i inas-Sunan al-Kubra(10/96); at-Tabari inJaami‘ al-Bayaan(12/249); Abu ‘Awaanah inal-Mustakhraj(1/100); Abu al-‘Abbaas as-Siraaj inHadeeth as-Siraaj(3/258); Ibn Hibbaan in hisSaheeh(14/21); Abu ash-Shaykh inal-‘Azamah(4/1189); Ibn Mandah inal-Eemaan(2/925, 926) and inat-Tawheed(1/136); Abu Nu‘aym inal-Mustakhraj(1/221).
It was narrated via Moosa ibn al-Musayyab by: Abu ash-Shaykh al-Asbahaani inal-‘Azamah (4/1188);
And via Haroon ibn Sa‘d by at-Tabaraani inal-Mu‘jam al-Kabeer(4/373); Abu ash-Shaykh al-Asbahaani inal-‘Azamah(4/1190).
Abu Nu‘aym (may Allah have mercy on him) said:
This is a saheeh hadeeth on which they (the hadeeth scholars) are agreed, from the hadeeth of al-A‘mash from Sufyaan ath-Thawri and others. It was narrated from at-Taymi al-Hakam ibn ‘Utaybah, Fudayl ibn ‘Umayr, Haaroon ibn Sa‘d, Moosa ibn al-Musayyab, Habeeb ibn Abi al-Ashras, and from Yoonus ibn ‘Umayd among the Basris.
End quote fromHilyat al-Awliya’(4/216)
The second isnaad:
It was narrated by al-Hakam ibn ‘Utaybah only, from Ibraaheem at-Taymi; in this report it says that the sun sets in a spring of warm water.
It was narrated that Abu Dharr said: I was riding behind the Messenger of Allah (blessings and peace of Allah be upon him) when he was on a donkey and the sun was setting. He said: “Do you know where this (sun) sets?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).”
Narrated by Ahmad inal-Musnad(35/363); Abu Dawood inas-Sunan(no. 4002); Hafs ad-Doori in Juz’ Qiraa’aat an-Nabi sall Allahu ‘alayhi wa sallam (p. 123); al-Bazzaar inal-Bahr al-Zakhaar(9/407); as-Siraaj in hisHadeeth(3/258); al-Haakim inal-Mustadrak(2/267) – he said: This is a hadeeth with a saheeh isnaad, although they (al-Bukhaari and Muslim) did not narrate it. All of them narrated it via Yazeed ibn Haaroon, from Sufyaan ibn Husayn, from al-Hakam.
Al-Bazzaar said: We do not know that anyone narrated it from al-Hakam ibn ‘Utaybah, from Ibraaheem, from his father, from Abu Dharr except Sufyaan ibn Husayn. Yoonus ibn ‘Ubayd narrated it from Ibraaheem at-Taymi, Sulayman al-A‘mash and Haroon ibn Sa‘d. End quote.
Secondly:
From the above it is clear that the version of the hadeeth of Abu Dharr which is most likely to be correct is the first one, in which it says: “It goes and prostrates beneath the Throne”, in which it makes no mention of it setting “in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).” This is based on several factors:
~1~
This wording is that on which the majority of narrators and those with the best memories agreed upon, in the report from Ibraaheem at-Taymi.
~2~
The second version (“in a spring of warm water”) was narrated only by al-Hakam ibn ‘Utaybah from Ibraahem, and al-Hakam – although he was trustworthy – was described by an-Nasaa’i as mudallis [i.e., he used vague wording to give a wrong impression] inDhikr al-Mudalliseen(no. 11). Ibn Hibbaan said: He used to engage in tadlees. End quote fromath-Thiqaat(4/144). None of those who narrated his hadeeth said that he clearly stated that he heard it from the previous narrator; rather they all said that his report included the word‘an(from – instead of ‘I heard’, etc). Ibn Hajar mentioned him inMaraatib al-Mudalliseenin the second rank of mudalliseen (p. 30), who are the ones whose tadlees the imams (leading scholars) tolerated and from whom they narrated reports that they regarded as sound, because of their prominence and because they rarely engaged in tadlees compared to others, such as ath-Thawri; or (it was tolerated) because they did not use engage in tadlees except when narrating from a trustworthy source, such as Ibn ‘Uyaynah. The fact that this report is contrary to the report narrated by the trustworthy narrators confirms the possibility that tadlees occurred in this hadeeth in particular.
~3~
The first version was narrated by both al-Bukhaari and Muslim, whereas the second version was not narrated by these two shaykhs. That is because they thought the first version was more likely to be correct than any other. Undoubtedly the reports in the books of al-Bukhaari and Muslim take precedence, according to the critics and scholars, than those in other books andMusnads.
~4~
There is a great difference between the two versions. The first one describes the sun as prostrating beneath the Throne, whether at the time of sunset or at any other time, according to different versions of the hadeeth. Prostration beneath the Throne is a matter of the unseen, and no one knows how it is except Allah, may He be glorified and exalted. He, may He be glorified and exalted, has told us that all created things prostrate to Him, as He says (interpretation of the meaning):
“See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified”
[al-Hajj 22:18].
No one knows how this prostration is or when it happens or its real nature except Allah, may He be glorified and exalted. Similarly, the hadeeth of Abu Dharr is no different from this verse at all, and there is nothing objectionable in it.
Al-Khattaabi (may Allah have mercy on him) said:
It cannot be denied that it halts beneath the Throne, in a manner that we cannot see or comprehend; rather this is speaking about a matter of the unseen. So we should not disbelieve in it or ask how it happens, because our knowledge cannot comprehend it.
End quote fromA‘laam al-Hadeeth Sharh Saheeh al-Bukhaari(p. 1893)
With regard to the second version, “It sets in a spring of warm water”, this is problematic, because the setting of the sun occurs when its disc disappears below the horizon, and it sets on some people and rises on others because of the movement of the earth around it. So it is not possible that the sun, which is of immense size, could disappear into a spring of warm water. With regard to the words of Allah, may He be exalted, in the story of Dhu’l-Qarnayn (interpretation of the meaning):“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86], the commentators said that what is meant is to depict the scene that appeared before him, for he saw it on the horizon of the sea, as if it were sinking into it at the time of setting. The Holy Qur’an does not tell us that this was something that happnened in a real sense; hence Allah, may He be glorified, said “he found it setting” and He did not say “it was setting in a spring of black muddy (or hot) water.”
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
That is, he way he saw the sun was as if it was setting in the ocean, which is something that happens to everyone who stands on the shore: he sees the sun as if it is setting into the sea, when in fact it does not leave the celestial path on which it is firmly established.
End quote fromTafseer al-Qur’an al-Kareem(5/191)
To sum up: whoever casts aspersions on the Sunnah because of this wording is ignorant of the precision of the hadeeth scholars in examining different versions of the hadeeth and distinguishing between the reports which are proven and those which are not proven. The fact that some scholars regarded this report as saheeh is problematic; rather what they intended was to class as saheeh the basis of the hadeeth, not to suggest that this version is more correct than that which is proven inas-Saheehayn: “It goes and prostrates beneath the Throne.”
In order to refute this specious argument, it is sufficient to note that the scholars of Islam were unanimously agreed that the earth is round and that all the celestial bodies are also round. It is on that basis that night and day alternate, because of the movements and rotation of these heavenly bodies. This is clear from many texts of the Qur’an and Sunnah.
Ibn Taymiyah (may Allah have mercy on him) said:
The heavenly bodies are round, according to the Muslim scholars among the Sahaabah and those who followed them in guidance; that was also proven from them with isnaads mentioned in the appropriate places. In fact, more than one of the Muslim scholars narrated that there was consensus among the Muslims on that point.
End quote fromMinhaaj as-Sunnah an-Nabawiyyah(5/442)
The Muslims were ahead of others in knowledge of astronomy; if the apparent meaning of this hadeeth contradicts that, then there would not have been consensus on the contrary; but the correct view is that the hadeeth does not contradict the scientific, astronomical facts.
And Allah knows best.

- PUBLISHERNajimudeeN M

Da'eef (weak) hadeeths, Dought & clear, - * He is asking how he can be truly just in all things

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my name is XXX i pronounced shahada like a year and a half ago.
1) can you be just with all of humanity? abu huraira reported a bedouin came to the prophet laysallam and said i want to be the most just of men. he said do for others what you would do for yourself and you will be the most just of men in the quran it mentions that if one cannot be just with a women he shouldnt marry her hence only marry one . so the question is can you be just with all of humanity or try to be?
2)this is for me since i dont feel im just / like when i see a creature i do what i can for it./like if i believe it has bad health i try to give it good health: ex: dog i try to give it good health by rubbing spinal cord but i feel i should be doing more since i would want more done for me... i come to think that im not being just with myself by worshipping allah alone and following his guidance.... your advice?
Praise be to Allah.
Firstly:
It is good to see among people one who loves to be just and is eager to do so, and is asking for more details and how to achieve that. It is by virtue of justice that the heavens and the earth are maintained, and justice is the foundation on which the best interests of people and countries may be served. It is one of the most important things that Allah has enjoined in His holy Book. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Verily, Allah enjoins Al-‘Adl (i.e. justice and worshipping none but Allah Alone - Islamic Monotheism) and Al-Ihsan (i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet SAW in a perfect manner), and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed.”
[an-Nahl 16:90]
“Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.”
[an-Nisa’ 4:58].
The shar‘i principle that is based on the mercy of Allah, may He be exalted, and His will to make things easier for people, dictate that the Muslim should obey whatever he can of these commands. So he should attain justice in his own life, deal with the people around him on the basis of justice, and interact with all other creatures on that basis; all of that should be in accordance with what he is able to do, for absolute justice belongs only to Allah, may He be glorified and exalted.
Hence when Allah, may He be exalted, enjoined fairness and giving full weight and measure – which is a type of justice – He followed that with a statement that there is no blame attached to that which is beyond one’s capability. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, This He commands you, that you may remember”
[al-An‘aam 6:152].
It says inMafaateeh al-Ghaybby ar-Raazi (13/180):
It should be noted that because it is possible that someone may think that it is obligatory to fulfil the command to the highest degree – which is very difficult when it comes to justice – Allah, may He be exalted, followed that with something that spares us this difficulty, as He says: “We burden not any person, but that which he can bear.” End quote.
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
“and give full measure and full weight with justice” means doing so fairly, faithfully and completely. If you strive hard to do that, then “We burden not any person, but that which he can bear” that is, only as much as he is able to bear, without causing him undue difficulty. If a person is keen to give full weight and measure, then some shortcoming occurs without any negligence on his part and without him realizing it, then Allah is Pardoning and Oft-Forgiving. From this verse and similar verses the scholars of usool determined that Allah does not give anyone a burden greater than he can bear, and in the case of one who fears Allah with regard to what He has commanded, and has done all that he is able to in that regard, there is no blame on him for anything other than that.
End quote fromTayseer al-Kareem al-Mannaan, p. 280
Al-‘Allaamah Muhammad Rasheed Rida (may Allah have mercy on him) said:
“We burden not any person, but that which he can bear” – this is a new sentence which explains the ruling concerning the difficulties that may be faced by people of piety and religious commitment when they are trying to be fair in measures and weights, because being fair is something very subtle that cannot be achieved every time you measure or weigh out something, unless you use scales such as those used for weighing gold, which gives the weight to the accuracy of one gram or less. To commit oneself to achieving that level of accuracy when buying grains or produce is very difficult. This is a matter that may arise in the mind of the pious person; he may wonder what the ruling is (i.e., how accurate must one be?). The answer to that question came in this verse: Allah does not burden any person but that which he can bear, so that there will be no great pressure or hardship in seeking to achieve something that is very difficult. Therefore Allah did not burden the one who buys and sells the foods mentioned above, and similar items, by requiring him to weigh or measure to the accuracy of one gram. Rather Allah instructs him to be fair and just when weighing and measuring, whether he is doing it for himself or to give to others, according to what is customary, so that he will be certain that he is not being unfair by giving more or less than that which is regarded as fair according to custom.
The principle of making things easy and keeping the burden within the limits that a person could bear – which dictates waiving anything that could cause undue hardship or difficulty – is one of the strongest foundations of this sharee‘ah, which is based on the foundation of truth and justice; there is no set of man-made laws that could equal it. If the Muslims acted in accordance with this principle, then their dealings and transactions would become proper and would flow smoothly, which would create trust and honesty among them, and they would offer an example for cheaters and corrupt people to learn from. Their affairs would not have become corrupted and they would not have lost trust among themselves, which was replaced with trust of the foreigners who are aiming to control and dominate them, which is what happened when they abandoned these principles and guidelines. As a result you now see some ignorant apostates spouting nonsense and saying ‘our religion is the cause of our backwardness and that led to others going ahead of us.’
End quote fromTafseer al-Manaar, 8/168
Our advice to you is to do your best to achieve justice in all areas of your life. So be fair to yourself by focusing on that which will lead to salvation and victory in the hereafter; avoid that which will cause you to slip and fall short, so that you will not expose yourself to punishment. Be just towards other people by upholding ties of kinship, treating people kindly and pardoning those who mistreat you; love for them what you love for yourself of good. Be just towards plants, animals and the earth by showing mercy and compassion, and avoid causing harm. Then if Allah sees you doing this, He will reward you by His leave as He, may He be glorified and exalted, says (interpretation of the meaning):“Is there any reward for good other than good? Then which of the Blessings of your Lord will you both (jinns and men) deny?” [ar-Rahmaan 55:60-61].
Secondly:
With regard to the hadeeth mentioned in the question, it does not have any saheeh isnaad (sound chain of narrators) from the Prophet (blessings and peace of Allah be upon him) and it was not narrated by any of the authors of the famous books of hadeeth. Rather it was mentioned by al-Muttaqi al-Hindi in his bookKanz al-‘Ummaal(16/127) where he said:
Shaykh Jalaal ad-Deen as-Suyooti (may Allah have mercy on him) said: I found in the handwriting of Shaykh Shams ad-Deen ibn al-Qammaah in a collection of his, (a narration) from Abu’l-Abbaas al-Mustaghfiri: I went to Egypt, intending to seek knowledge from Imam Abu Haamid al-Masri, and I asked him about the hadeeth of Khaalid ibn al-Waleed. He told me to fast for one year, then I asked him again about (that hadeeth). Then he told me its isnaad (chain of narration) from his shaykhs, going back to Khaalid ibn al-Waleed, who said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: I am going to ask you about what will happen in this world and the hereafter. He said to him: “Ask about whatever you like.” … And among the things he asked was: I want to be the most just of people. He said: “Love for people what you love for yourself; you will be the most just of people.” End quote.
This – as you can see – is not sufficient to prove that this hadeeth is sound, because the names of the chain of narration going back to Khaalid ibn al-Waleed (may Allah be pleased with him) are not mentioned.
It says inFataawa al-Lajnah ad-Daa’imah(4/454):
This hadeeth is not saheeh because there are unknown narrators in its isnaad. End quote.
‘Abd al-‘Azeez ibn Baaz, ‘Abd ar-Razzaak ‘Afeefi, ‘Abdullah ibn Ghadyaan
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This hadeeth is fabricated and its narrators are unknown. It is as if the one who fabricated it compiled its text from saheeh hadeeths and the words of some of the scholars, and some of its phrases are odd and are not in harmony with shar‘i evidence. Undoubtedly the correct view with regard to the matters mentioned in this hadeeth is that which is indicated by the saheeh hadeeths; as for this text, it cannot be relied upon or quoted as evidence, because it does not have a saheeh isnaad.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 26/326
There is a sentence in this fabricated hadeeth, that is proven in the saheeh report according to which the Prophet (blessings and peace of Allah be upon him) said: “Love for other people what you love for yourself, (then) you will be a Muslim.”
Narrated by Ahmad inal-Musnad, 13/459; classed as saheeh by al-Albaani inas-Silsilah as-Saheehah, no. 930.
It was also narrated from Anas ibn Maalik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No one of you (truly) believes until he loves for his brother what he loves for himself.”
Narrated by al-Bukhaari (13) and Muslim (45).
And Allah knows best.

- PUBLISHERNajimudeeN M

Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

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Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
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Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

Diabetic Peripheral Neuropathy, Is it an Autoimmune Disease?
NM Janahi, D Santos, C Blyth, M Bakhiet, M Ellis - Immunology Letters, 2015
... All patients referred to the RMS-BDF Hospital diabetic clinic had
established diabetes mellitus
according to WHO ... Hypertension was defined as previous treatment
for hypertension or blood
pressure measurement in the clinic equal to 160/95 mm Hg or higher on
at least two ...

The Inspiring Journey of Hyperbaric Oxygen Therapy, from the
Controversy to the Acceptance by the Scientific Community.
TS Nikitopoulou, AH Papalimperi - Health Science Journal, 2015
... for a wide range of human diseases, such as hypertension, uremia
and ... systematic review in 2009,
found that in patients with diabetic foot complications and ... HBO
for acute deafness, complications
in wound healing and complications from diabetes (diabetic ulcers),
concluded ...

[HTML] Cohort comparison study of cardiac disease and atherosclerotic
burden in type 2 diabetic adults using whole body cardiovascular
magnetic resonance imaging
SL Duce, JR Weir-McCall, SJ Gandy, SZ Matthew… - Cardiovascular
Diabetology, 2015
... of covariance after accounting for age, sex, BMI, history of
hypertension and smoking ... the only
significant difference that persisted was between the non-diabetic
cardiovascular disease ...
WB-SAS between the cardiovascular disease groups with and without
diabetes, nor between ...

[HTML] Evaluation of the effect of structured exercise therapy on
neurophysiological and cognitive functions of young adults with type 2
diabetes mellitus: Study protocol
H Kour, VA Kothiwale, S Goudar - Journal of the Scientific Society, 2015
... diabetes is well established as a risk factor for cerebrovascular
disease; it is also associated
with hypertension and dyslipidemia ... Make your diabetic patients
walk: Long-term impact of different
amounts of physical activity on type 2 diabetes ... Diabetes Res Clin
Pract 1998;40:53-61 ...

Rutosides for prevention of post‐thrombotic syndrome
JR Morling, SE Yeoh, DN Kolbach - status and date: New search for
studies and …, 2015
... Haemoconcentration and accumulation of white cells in the feet
during venous stasis. ... White cell
accumulation in dependent legs of patients with venous hypertension: a
possible mechanism
for ... Joanne Morling: declared that she is currently funded by a
Diabetes UK Clinical ...

Dissecting the Role of Anti-ganglioside Antibodies in Guillain-Barré
Syndrome: an Animal Model Approach
P Asthana, JSL Vong, G Kumar, RCC Chang, G Zhang… - Molecular Neurobiology, 2015
... in lumbar, intra-scapular, cervical regions of the spine, extremi-
ties such as feet or hands ... Post-
mortem studies revealed that both Miller Fisher syndrome (MFS) and GBS
patients have ... loss
of GM3, which is heavily involved in insulin resistance in type 2
diabetes [43], resulted in ...

CareMore "Field Trip" Report
KD Schaum - Advances in Skin & Wound Care, 2015
... routine podiatry, smoking cessation, nutritional counseling,
anticoagulation, fall prevention,
hypertension, congestive heart ... Diabetic shoes are provided for all
patients with diabetes as a
means to ... Monthly diabetic nail trims are provided for prevention
and early assessment. ...

[HTML] Metabolic differentiation and classification of abnormal Savda
Munziq's pharmacodynamic role on rat models with different diseases by
nuclear magnetic resonance- …
B Mamtimin, G Xia, M Mijit, M Hizbulla, N Kurbantay… - Pharmacognosy
Magazine, 2015
... data to investigate a relationship between human serum metabolic
profiles and hypertension. ...
I, Tursun Y. Establishment of abnormal Savda syndrome carrying type II
diabetes rat model. ... based
metabonomic analysis of metabolic changes in streptozotocin-induced
diabetic rats. ...

Rutosides for treatment of post-thrombotic syndrome
JR Morling, SE Yeoh, DN Kolbach - Cochrane Database of Systematic Reviews, 2015
Page 1. Rutosides for treatment of post-thrombotic syndrome (Review)
Morling JR, Yeoh
SE, Kolbach DN ... Page 3. [Intervention Review] Rutosides for
treatment of post-thrombotic
syndrome Joanne R Morling1, Su Ern Yeoh2, Dinanda N Kolbach3 ...

[PDF] Impact of age on epicardial and pericoronary adipose tissue volume
KL SHI, L Qi, DB MAO, Y Chen, JY QIAN, YB SUN… - Eur Rev Med Pharmacol Sci, 2015
... tracheal carina to 2 cm below the diaphragmatic surface of the
heart, and the scanning direction
was from the feet to the ... medical history of hypertension, coronary
heart disease, diabetes, and
thyroid disease were also obtained ... Hypertension (number of cases)
2 11 11 16 8 0.014 ...

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Sacrifices, Dought & clear, - * Slaughtering the udhiyah in another country

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Is it permissible to donate the udhiyah to our brothers in Somalia by an udhiyah voucher through Egypt Bank, because of what Somalia is going through of famine? Or is it better to slaughter the udhiyah in my own country?
Praise be to Allah.
It is better for a person to slaughter his udhiyah himself, because of the report narrated by Anas ibn Maalik (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) sacrificed two horned black and white rams, placing his foot on their sides; he said the name of Allaah and said takbeer, and slaughtered them with his own hand.
Narrated by al-Bukhaari (5558) and Muslim (1966).
It is permissible to appoint someone to slaughter the sacrifice on one’s behalf, even without a reason to do so, because of the report narrated by Jaabir according to which the Prophet (blessings and peace of Allah be upon him) slaughtered sixty-three [animals] with his own hand. Then he handed over to ‘Ali who slaughtered the rest. Narrated by Muslim (1218)
Dr. Wahbah az-Zuhayli (may Allah preserve him) said: It is mustahabb for the one who wants to offer a sacrifice to slaughter it himself if he is able to do so, because it is an act of worship and doing an act of worship oneself is better than delegating someone else to do it. But if a person is not skilled in slaughtering, it is better to delegate it to a Muslim who is good at it; in this case it is mustahabb to witness the sacrifice, because of the words of the Prophet (blessings and peace of Allah be upon him) to Faatimah (may Allah be pleased with her): O Faatimah, go to your udhiyah and witness it. And the madhhabs are unanimously agreed on that.
End quote fromal-Fiqh al-Islami wa Adillatuhu(4/237)
With regard to offering the udhiyah outside of one’s country, there is a difference of opinion among the scholars concerning that.
Dr. Wahbah az-Zuhayli (op. cit., 4/282) said: As for transferring udhiyah to another country, the Hanafis said: It is makrooh to transfer it, like zakaah, from one country to another, unless he is transferring it to his relatives or to people who are in greater need of it than the people in his own country. If he transfers it to anyone else, it is valid although it is makrooh. The Maalikis said: it is not permissible to transfer it the distance at which shortening prayers becomes permissible or more, unless the people in that place are in greater need of it than the people in the place where it should be offered. In that case, he should transfer most of it to them and keep a smaller portion for his own family.
The Hanbalis and Shaafa‘is, like the Malikis, said: It is permissible to transfer it no more than the distance at which shortening prayers becomes permissible, from the country in which the udhiyah is due. But it is haraam to transfer it, as in the case of zakaah, the distance at which shortening prayers becomes permissible, although it is valid. End quote.
A number of contemporary scholars are of the view that it is permissible to offer the udhiyah outside one’s own country, so as to give to the Muslims who are in greater need and are poorer.
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked: The Global Islamic Aid Council in Saudi Arabia, conveys its warmest greetings to you and asks Allah to continue to benefit the Muslims through your knowledge and to reward you immensely for your efforts.
I refer to your fatwa which says that it is permissible for the Council to accept the cost of udhiyah from its supporters and to buy udhiyahs with it to be slaughtered at the time of sacrifice and distributed to poor Muslims in countries that are poorer and in greater need. Some Saudi charities have been working in this field for several years on the basis of this fatwa, whereas the Council is in an embarrassing situation vis-à-vis the poor Muslims in other countries because it has stopped offering the udhiyah to them in their countries. Hence we hope that you will do us the honour of stating the shar‘i opinion on this matter.
He replied:
We have received your message with your request for information on the ruling on sending the value of the udhiyah to be slaughtered in other countries and distributed among poor Muslims, as you read in a fatwa of ours that it is permissible for the Council to take the price of the udhiyahs from its supporters and use it to buy the animals to be slaughtered at the time of sacrifice and distributed to the Muslims in a country that is poorer and in greater need. We said that on the basis that the wisdom behind offering a sacrifice is to revive the Sunnah and bring some relief to Muslims on the days of Eid which are days of joy and happiness, because in this country there are people who are wealthy and want to do good, and they had left instructions to slaughter udhiyah so that in one household a great number of udhiyahs are being offered, but there are few poor people who need to eat it during those days. So we thought that it was more appropriate to send the money to a poor country with which to buy the animals and slaughter them during the days of Eid in the name of the donors, and divide them among the poor Muslims of Ahl as-Sunnah wa’l-Jamaa‘ah. This is better than leaving the meat frozen to be eaten over a number of months. However, if there are poor people in one’s own country, then it is better to give it to them so as to meet their needs. This is what we think, but you may ask others for fatwas. May Allah bless us all and send blessings and peace upon Muhammad and his family and companions.
End quote from the Shaykh’s website.
And he (may Allah have mercy on him) was asked: Is it permissible to send the meat of one’s sacrifice outside the Kingdom, to needy and poor people, such as those in Bosnia and Herzegovina, Sudan, African countries and other Muslim countries, because of great need there? Please advise us, may Allah protect you
He replied:
It is preferable to slaughter it in the country where you are, so that you may be present at the slaughter and say the name of Allah over it, and eat from it, give some as gifts and give some in charity, by thirds. But if it is a rich country and there are no poor people there, and if you give to some of them they will store it for several days and they have abundant meat throughout the year, then it is permissible to send it to those who need it in poor countries where meat is scarce and they only have it rarely. But it is essential to make sure that the sacrifice is done during the days of sacrifice, and that the animal is of the right age and free of defects, and that the person appointed to do that is trustworthy.
End quote from the shaykh’s website.
In the Almoslim.net website, supervised by Dr. Naasir al-‘Umar (may Allah preserve him), there is a fatwa about transferring the udhiyah outside the land where the sacrifice was offered.
The issue is: the ruling on the one who is offering the sacrifice transferring his udhiyah to be slaughtered in a place other than his own, whether that is in the same country or in another country, on the grounds that there are Muslims in that country who are in greater need of the udhiyah meat than the Muslims in his own country.
Praise be to Allah, the Lord of the Worlds, and blessings and peace be upon His Noble Messenger and upon his family and companions.
It should be noted that one of the major issues to which Islam pays attention, and one of its greater aims, is to promote what is in people’s interests and to take care of needy and poor Muslims. One of the important issues in this regard is the permissibility of transferring the udhiyah from the land of the one who is offering the sacrifice to another land, especially as there is nothing in the Book of Allah or the Sunnah of His Messenger (blessings and peace of Allah be upon him) to suggest that this is not allowed. The basic principle in that regard is that it is permissible. If it is permissible in the case of zakaah, which is obligatory according to consensus, to transfer it from one land to another land to serve a greater interest and meet a greater need, then how about the udhiyah, which is mustahabb?
Some scholars disallowed it, on the grounds that it means missing out on practising this ritual, and Allah says (interpretation of the meaning):
“And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allah, therein you have much good. So mention the Name of Allah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful”
[al-Hajj 22:36].
But quoting this verse as evidence is a matter that is subject to further discussion, for two reasons:
1. Not everyone has their udhiyah offered outside their own countries; rather there are still some who offer the sacrifice in their own countries, so practising the ritual is still being done..
2. Even if we assume that all people are having their udhiyahs sacrificed outside their country, the basic principle of practising the ritual is still being carried out. It is being more strongly manifested in another country, even if it is less so in the country of the one who is offering the sacrifice, and that is done on the basis of need and serving an interest.
The aim of offering the sacrifice is to practise the ritual in every country and to benefit the poor Muslims. Allah, may He be exalted, says (interpretation of the meaning):
“It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him”
[al-Hajj 22:37].
Inas-Saheehaynit is narrated via Abu ‘Aasim, from Yazeed ibn Abi ‘Ubayd that Salamah ibn al-Akwa‘ (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever among you offers a sacrifice, nothing of it should be left in his house after the third day.” The following year, they said: O Messenger of Allaah, should we do what we did last year? He said: “No, that was a year when people were hard-pressed, and I wanted (the meat) to be distributed among them.”
When the Lawgiver looked at people’s poverty, they were forbidden to store the meat for more than three days, but when that reason no longer applied, the prohibition was lifted.
In that case we do not see anything wrong with the fatwa which permits transferring the udhiyah from one country to another, if the Muslims have a need for that. There are large numbers of Muslims who are sleeping under the stars (homeless) and are starving and may die of hunger, so there is an urgent need to help them and come to their aid with zakaah and charity, and to transfer the udhiyah to their countries. It is not essential for the udhiyah to be offered in the place where the one who is offering it is; if he misses out on the Sunnah of eating from his sacrifice he will not miss out on helping poor and needy Muslims. And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad and upon all his family and companions. End quote.
http://almoslim .net /node/82242
Based on that:
There is nothing wrong with giving money to someone to slaughter the udhiyah for you in Somalia, on condition that he is trustworthy and that he will slaughter it during the days of sacrifice which are the days of at-tashreeq.
And Allah knows best.

- PUBLISHERNajimudeeN M

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