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Friday, November 29, 2013

Women site, - Status of Women before Islam





To judge the status of women in Islam, we must know their status in the religions and nations that preceded Islam. Then, we will discuss her status under Islam given that there is a long period of time between us and the time of the Prophet Muhammad, sallallaahu ‘alayhi wa sallam.
Before Islam, the status of the woman was degraded and base in most nations. They did not consider her a human being with a soul; rather, they used to believe that she is created from a base soul and that she is the source of evil and sin. The distinction that Islam gave to the woman set a precedent in the history of mankind fourteen centuries ago.
Status of women in Hinduism:
According to the Hindu Laws of Manu, the woman had no rights. She was a mere servant to her husband or father. She did not have the competence to dispose of her property, and she had no right of ownership. Anything that she owned was the property of her husband, father or son. Also, when her husband died, she was to be burnt alive and buried with him. This heinous crime lasted even after the start of the British occupation in India which imposed laws banning the act of burning women alive.
Nevertheless, the burning of wives continued from time to time even in the twentieth century.
Status of women in the ancient Greek civilization:
In ancient times, Greece was the most civilized and urbanized of nations. Athens was the city of wisdom, philosophy, medicine and knowledge. However, the people of Athens used to buy and sell the woman as if she were a mere commodity. They considered the woman nothing but defilement from the devil’s handiwork.
You will be amazed to know that the Spartan women were allowed in the past to marry more than one husband, and most Spartan women practiced polyandry. Undoubtedly, this was one of the most abominable customs.
Status of women in Judaism:
The woman in Judaism was in the rank of a servant. The father had the right to sell his underage daughter. She had no right to inherit if her father had no male offspring. It is stated in the Old Testament )the distorted Torah( that the woman should not inherit as long as there are males in the family; rather, she is part of the inheritance if her husband dies, and the nearest male relative to the husband would inherit her.
She was believed to be the source of evil and sin. They considered her impure especially on the days she was menstruating and whoever touched her during this time became impure for seven days. They blamed her for the expulsion of Aadam )Adam(, may Allaah exalt his mention, from Paradise, as they believe that she enticed him to eat the apple from the forbidden tree. They considered her the reason behind the eternal curse that befell Aadam and his offspring. Accordingly, all her offspring are born stained with the disgrace of sin.
Status of women in Christianity:
There was widespread Christian belief that the woman had no soul. In 586 AD — before the emergence of Islam— the Council of Macon was held to decide whether the woman was a body that had a base soul or that she did not have a 'saved' soul. They made an exception to Maryam )Mary(, may Allaah exalt her mention, because she is the mother of ‘Eesa )Jesus(, may Allaah exalt his mention.
Paul declared that the woman is the source of sin, the basis of every evil and the fountainhead of every abominable act. St. Bonaventure said to his disciples, “When you see a woman, you should not think that you saw a human being or even a beastly being. Rather, you saw the devil in person.”
On the other hand, the Prophet of Islam, Muhammad, sallallaahu ‘alayhi wa sallam, used to sleep in the same bed with his wives when they were menstruating, and if any of his wives crept away from bed while menstruating, he used to call her to sleep in the same bed. He used to be tender and touch his wife when she was menstruating while she had her waist sheet on. His wife, ‘Aa’ishah, may Allaah be pleased with her, used to comb his hair when she was menstruating. He used to recite Quran while he rested his head in her lap while she menstruating.
There is a huge difference between the Quran and the distorted Torah and falsified Gospels. The Quran is from Allaah The Almighty while the other two are books that have been distorted by the Jews and the Christians.
Status of the woman in Arab Society before Islam:
In the pre-Islamic period, the Arabs regarded the woman as a piece of property or as rubbish. When the husband died, his guardian would cover the wife of the deceased with his garment and she could not remarry until he permitted her or until she ransomed herself. They used to prevent her from remarrying until the young matrimonial guardian would grow up and then decide whether he wished to marry her or give her in marriage to anyone else and take the dowry as long as she was not his mother. If she was his mother, he would not marry her.
The woman had no rights and she did not inherit anything. She was considered a source of humiliation and shame.
Islam prohibited all this and allocated for her a specific share in inheritance. Allaah The Almighty Says )what means(:}For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.{]Quran 4:7[
Moreover, the Arabs in the pre-Islamic era did not only deprive the woman of inheritance but also deprived her of life itself. When some of them begot a female child, they would dig a hole and throw her into it and heap dust over her. What is worse and more disgusting is that once, a father was away travelling when his wife gave birth. When he came back, he took his grown up daughter from her mother, dug a hole while she removed the dust from his clothes, and then, taking her by surprise, pushed her into the hole then heaped dust over her while she screamed for pity. But his heart did not soften for her. This situation is described in the Quran when Allaah The Almighty Says )what means(:}And when the girl ]who was[ buried alive is asked* For what sin she was killed.{]Quran 81:8-9[
Some mothers used to fear this painful destiny. So, the mother would dig a hole herself during her pregnancy. If she delivered a girl, she would throw her into the hole in order to save her from the tragedy that would take place when the father returned from traveling. Some mothers would strangle their baby daughters after delivering them.
Some fathers’ faces used to turn dark when they received the news that their wives had given birth to a girl because of their intense hatred for girls, and they would be hesitant whether to bury her alive or bear the humiliation and let her live. Allaah The Almighty Says )what means(:}And when one of them is informed of ]the birth of[ a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide.{]Quran 16:58-59[
Their hatred for girls was based on two reasons: First, girls do not take part in wars. Second, they feared that the girl may later become a source of shame. Despite their fear of shame, strangely enough, we find that many Arab tribes were quite lenient in the face of prostitution and that they used to force their slave girls into prostitution until Allaah The Almighty revealed the verse forbidding this act )which means(:}And do not compel your slave girls to prostitution, if they desire chastity, to seek ]thereby[ the temporary interests of worldly life. And if someone should compel them, then indeed, Allaah is ]to them[, after their compulsion, Forgiving and Merciful.{]Quran 24:33[
This means that Allaah The Almighty forgives the slave girls who were compelled only, not those who compelled them. The most notorious in this respect was ‘Abdullaah bin Ubayy ibn Salool the head of the hypocrites in Al-Madeenah who used to make money by compelling his slave girls to be prostitutes. When this practice was prohibited by the revealed verses of the Quran, he was furious but then later he yielded in submission.
Women in the pre-Islamic era used to expose their adornments and entice men. Noble verses of the Quran were revealed to prohibit Muslim women from imitating the disbelieving women just as Muslim men were prohibited before them from imitating the disbelieving men. Allaah The Almighty Says addressing women )what means(:}And do not display yourselves as ]was[ the display of the former times of ignorance.{]Quran 33:33[ Allaah The Almighty ordered them to stay in their homes when He Says )what means(:}And abide in your houses{]Quran 33:33[
The woman of today is like the woman in the pre-Islamic era in terms of exposing adornments and immorality. However, the exposure of adornments in the pre-Islamic era was unsophisticated and naïve, whereas the woman’s exposure of adornments nowadays is wrapped in manicure, pedicure, perfumes, cosmetics, revealing clothes and hair-cuts which look like the humps of the camel which incline women to evil and invite men to it.
It is time we noticed the humiliated state of women in these times and discussed the status of women in Islam in order to see the great difference between that low degrading status and the refined, sublime status that Islam granted them.










PUBLISHER Najimudeen M

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

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From: Google Scholar Alerts <scholaralerts-noreply@google.com>
Date: Fri, 29 Nov 2013 00:58:17 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
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Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

Diabetic Neuropathy
AI Vinik, ML Nevoret, C Casellini, H Parson - Endocrinology and
Metabolism Clinics …, 2013
... survey reported that 30% of type 1 and 36% to 40% of type 2
diabetic patients experienced ...
progressive reduction in peripheral nerve fibers from the time of the
diagnosis of diabetes or even
in ... such as numbness in the feet and legs, leading in time to
painless foot ulcers and ...

Circadian Blood Pressure Variation in Normotensive Patients With Panic Disorder
H Alici, S Ercan, F Bulbul, D Alici, G Alpak, V Davutoglu - Angiology, 2013
... The association between panic disorder and coronary artery disease
among primary care ...
Circadian blood pressure changes and left ventricular hypertrophy in
essential hypertension. ...
pressure is impaired in normotensive pregnant women with gestational
diabetes mellitus. ...

Critical Appraisal of Ramucirumab (IMC-1121B) for Cancer Treatment:
From Benchside to Clinical Use
G Aprile, M Bonotto, E Ongaro, C Pozzo, F Giuliani - Drugs, 2013
... Axitinib TKI Inhibits VEGFR-1, VEGFR-2, VEGFR-3, PDGFR RCC
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Diabetes mellitus increases the incidence of deep vein thrombosis
after total knee arthroplasty
Z Zhao, S Wang, W Ma, G Kong, S Zhang, Y Tang… - Archives of
Orthopaedic and …, 2013
... In this study, however, the frequency of diagnosed hypertension
did not differ significantly in the ...
e, helmers C et al (1980) The natural history of stroke in diabetic
patients ... 6. partamian JO, Bradley
rF (1965) Acute myocardial infarction in 258 cases of diabetes:
immediate mortality ...

[HTML] Whole-exome sequencing identifies a novel ALMS1 mutation (p.
Q2051X) in two Japanese brothers with Alström syndrome
S Katagiri, K Yoshitake, M Akahori, T Hayashi… - 2013
... retinal degeneration, obesity from childhood, hyperinsulinemia,
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digits, history of developmental delay, mental retardation, scoliosis,
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Mutations in ALMS1 cause obesity, type 2 diabetes and neurosensory
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Dermatologic Manifestations of Diabetes Mellitus: A Review
B Murphy-Chutorian, G Han, SR Cohen - … and Metabolism Clinics of
North America, 2013
... 53 Secondary infection or ulceration, particularly associated with
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to osteomyelitis, large areas of ... 10). The APD group is almost
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Aortic biomechanics by magnetic resonance: Early markers of aortic
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G Teixido-Tura, A Redheuil, J Rodríguez-Palomares… - International
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[PDF] Diabetes and Geriatric disorders–Treatment and Management
M Vishnupriya - 2013
... Albuminuria is associated with hypertension and decreases
glomerular Page 3. ... Renal insufficiency
among elderly diabetic patients is associated with increased adverse
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Diabetes strongly interact to potential vascular and glomerular lesions. ...

Scedosporium apiospermum: An unreported cause of fungal
sporotrichoid‐like lymphocutaneous infection in Australia and review
of the literature
Z Boyce, N Collins - Australasian Journal of Dermatology, 2013
... Prednisone. Chemotherapy (R-CHOP). Rituximab. Voriconazole, Cured.
Boyce et al (current
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High Altitude and Common Medical Conditions
AM Luks, PH Hackett - High Altitude, 2014
... Mil Med. 1999;164(3):230–3. Lee MT, et al. Pulmonary hypertension
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2003;327(7423):1060–1. Chew EY, et al. Effects of aspirin on
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Dought & clear, - Ruling on offering voluntary prayers after dawn breaks





I want to pray after the Sunnah of Fajr and before the iqaamah for the prayer; I want to pray whatever Allah wills I should pray until the iqaamah for the prayer is given. What is the ruling on that?
Praise be to Allah
The scholars (may Allah have mercy on them) differed concerning voluntary prayers after dawn has broken and before the Fajr prayer. The Hanbali view is that it is not allowed, except for the Sunnah prayer of Fajr only.
It says inDaqaa’iq Ooli an-Nuha, 1/272: There are five times when prayer is not allowed, one of which is from the break of dawn until sunrise. End quote.
What is meant is that once dawn has broken, one should offer the two rak‘ahs of Fajr, then refrain from praying, because of the report narrated by Abu Dawood (1278) from Yasaar, the freed slave of Ibn ‘Umar, who said: Ibn ‘Umar saw me when I was praying after the break of dawn, and he said: O Yasaar, the Messenger of Allah (blessings and peace of Allah be upon him) came out to us when we were offering this prayer and said: “Let those of you who are present convey it to those of you who are absent: do not pray anything after dawn except two rak‘ahs.” The hadeeth was classed as saheeh by al-Albaani (may Allah have mercy on him) inSaheeh Abi Dawood.
In their view, this is based on the fact that the prohibition has to do with the time – which is the break of dawn, not with the act of prayer. There is another report from Ahmad, which is also the view of the Shaafa‘is, that the prohibition has to do with the act of prayer; hence, once one has prayed Fajr, one should refrain from praying, because of the report narrated by Abu Sa‘eed, according to which the Prophet (blessings and peace of Allah be upon him) said: “There is no prayer after ‘Asr prayer until the sun sets, and there is no prayer after Fajr prayer until the sun rises.” Narrated by Muslim, 827. According to the hadeeth of ‘Amr ibn ‘Abasah he said: “Pray Fajr, then refrain from praying until the sun rises.” Narrated by Muslim, 823. What this means is that the time when prayer is not allowed begins when one has prayed Fajr, not when dawn breaks.
See:al-Majmoo‘, 4/76;al-Mughni, 1/428;al-Mawsoo‘ah al-Fiqhiyyah, 7/183
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) thought that this opinion was more likely to be correct, so from after Fajr prayer until sunrise is the time when prayer is not allowed. But before Fajr prayer there is no time when prayer is not allowed, but it is not prescribed to do anything at that time except offer the two (Sunnah) rak‘ahs of Fajr, because this is what was narrated from the Prophet (blessings and peace of Allah be upon him) and there is no report to suggest that he offered any voluntary prayer other than that.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: But the correct view is that the prohibition has to do with Fajr prayer itself. As for the time between the adhaan and iqaamah, it is not included in the prohibition, however it is not prescribed to offer anything in that time apart from the two (Sunnah) rak‘ahs of Fajr. If this is the correct view, then what is the response concerning the hadeeth that is quoted as evidence by the author?
The response to that notes two things:
1.That the hadeeth is da‘eef (weak)
2.|Even if we assume that the hadeeth is saheeh, the words “There is no prayer after the break of dawn” may be understood as meaning that it is not prescribed for a person to offer any naafil or voluntary prayer other than the two (Sunnah) rak‘ahs of Fajr after the break of dawn, and that is true, because it is not appropriate for a person, after the break of dawn, to offer any voluntary prayer except the two Sunnah rak‘ahs of Fajr. So if you enter the mosque and pray the two (Sunnah) rak‘ahs of Fajr, and the time for the (fard) prayer has not yet come, and you say, I shall offer a naafil prayer, we would say to you: Do not do that, because this is not prescribed; but if you were to do it, you would not be sinning. Rather we say that it is not prescribed, because the Messenger (blessings and peace of Allah be upon him) only prayed two brief rak‘ahs after the break of dawn, and that is the Sunnah of Fajr prayer only. Moreover, even making the two rak‘ahs lengthy is not prescribed.
End quote fromash-Sharh al-Mumti‘, 4/51
Shaykh al-Albaani (may Allah have mercy on him) said:
Note: al-Bayhaqi narrated with a saheeh isnaad from Sa‘eed ibn al-Musayyab that he saw a man praying more than two rak‘ahs after dawn broke, bowing and prostrating a great deal, and he told him not to do that. The man said: O Abu Muhammad, will Allah punish me for praying? He said: No, but He will punish you for going against the Sunnah. This is an example of the brilliant answers of Sa‘eed ibn al-Musayyab (may Allah have mercy on him), and it is a powerful weapon against the innovators who think many innovations are good on the grounds that they are dhikr (remembrance of Allah) and prayer, then they criticize Ahl as-Sunnah for criticising their actions and accuse them of forbidding dhikr and prayer!, When in fact they are only criticizing their going against the Sunnah with regard to dhikr and prayer and so on.
End quote fromIrwa’ al-Ghaleel, 2/236.
And Allah knows best .










PUBLISHER Najimudeen M

Dought & clear, - Performing aqeeqah for oneself and older children, and borrowing for it.





Assalam'alaicum wa rahmatoullahi wa barakatouh
I heard a muslim brother and a imam saying that:
a) People who have children and embrace islam should make a 'aqiqa for them (the children), no matter how old they are and also one for themselves because their non-muslim parents did not make one for them;
b) Making a 'aqiqa is so important that if one doesn't have the money to make it, he should borrow that money.
However, they didn't give any references to prove what they said. What is the truth?
wa aliaikum us-salaam wa-rahmat ullaahi wa-barakaatuh.
al-hamdu lillaah.
(a) Jumhoor al-ulemaa' (vast majority of the scholars) agree that the aqeeqa is a sunnah mustahabbah for those who are capable of doing it and can afford it. Among its benefits are breaking the influence of the shaitaan on the new-born. It is also permissible for a Muslim to make an aqeeqah for himself if his parents did not perform it for him. Similarly, he can do it for his children even if it is after many years if he didn't do it when they were young.
Refer to the book "Tuhfat ul-Mawdood bi-Ahkaam il-Mawlood" by Imam Ibn ul-Qayyim, Chapter 6: "The Aqeeqah and its Rulings", Part 19: "The Ruling for One Whose Parents Did Not Perform an Aqeeqah--Should He Perform one on His Own Behalf?" for more details. It is mentioned there that Ismaa'il ibn Sa'eed al-Shaalanji asked (Imam) Ahmed regarding a man whose father informed him that he did not perform an aqeeqah on his behalf--should he perform it on his own behalf? He said,
"That is the father's duty." ...
and it was said,"Should one perform an aqeeqah on his own behalf as an adult?"... and I saw that it is preferrable if an aqeeqah was not performed as a child then it should be performed as an adult, and (Imam Ahmed) said:
"If someone does that I would not discourage it or regard it as reprehensible."
(b) It is not mandatory for a person to take a loan in order to spend on an aqeeqah. However, if he does it then it would be considered commendable as per Imam Ahmed's opinion. It was related by Abi il-Harith that he asked Abu Abdullah regarding one who doesn't have enough to perform an aqeeqah; Imam Ahmed said,
"If he borrowed for it I hope Allaah would reward and provide for him by virtue that he has observed a sunnah."
Refer to "Tuhfat il-Mawdood," same chapter, Part 11: "Regarding Borrowing for an Aqeeqah and its Rulings and Benefits."











PUBLISHER Najimudeen M