Quraanic Exegesis, Dought&clear, - * Meaning of the verse “Has there not been over man a period of time, when he was not a thing worth mentioning?”

This has reference to chapter 76 Al-Insan or Ad Dahr verse 1. Has
there not been over a man a period of time.... to be mentioned. What
does the period of time imply? Is Adam peace be upon him Isaa peace be
upon him and prophet (sws) are included in insan.
Praise be to Allaah.
Soorat al-Insaan begins with a gentle rhetorical question which alerts
man to the fact that he was nothing before he was created, and Who is
the one Who created him and made him something worth mentioning after
he had been nothing. It comes in the form of a question so as to
attract the listener's attention and make him listen out for the words
that come after it. So Allaah says (interpretation of the meaning):
"Has there not been over man a period of time, when he was not a thing
worth mentioning?"
[al-Insaan 76:1]
The words insaan(man) in this verse includes all of mankind, because
all of mankind are created; they came into existence after they did
not exist and were not a thing worth mentioning, as Allaah said to the
Prophet Zakariya (peace be upon him) (interpretation of the meaning):
"He said: 'So (it will be). Your Lord says: It is easy for Me.
Certainly I have created you before, when you had been nothing!'"
[Maryam 19:9].
Shaykh 'Abd al-Rahmaan al-Sa'di (may Allaah have mercy on him) said:
In this soorah Allaah mentions the first state of man, and his
beginning, middle and end. He says that for a long time – which is
before man was created – he was nothing, and was not even worth
mentioning. End quote.
Tayseer al-Kareem al-Rahmaan fi'l-Tafseer Kalaam al-Mannaan(p. 900).
Al-'Allaamah al-Taahir Ibn 'Ashoor (may Allaah have mercy on him) said:
What this means is: Does every man who exists realize that he was
non-existent for a long time, and he was not a thing worth mentioning,
i.e., he had no name and he was not spoken of. The wordinsaan(man) is
used to refer to mankind in general, as in the verse"Verily, man is in
loss, Except those who believe …" [al-'Asr 104:2-3].
i.e., has there not been over every man a period of time when he was
not a thing?Dahr(translated here as "a time") refers to a long time.
End quote.
Al-Tahreer wa'l-Tanweer(29/345-346).
Perhaps this view, which was narrated from Ibn 'Abbaas and Ibn Jurayj,
is more sound than the view that it is Adam in particular who is
referred to by the word insaan (man). The context is general in
meaning, and points to the general meaning of the verse that comes
after it, in which Allaah says (interpretation of the
meaning):"Verily, We have created man from Nutfah (drops) of mixed
semen (sexual discharge of man and woman), in order to try him, so We
made him hearer and seer" [al-Insaan 75:2]. It is known that it is the
sons of Adam who are created from "Nutfah (drops) of mixed semen", so
this indicates that what is meant by the word insaan in the first
verse is all of mankind.
This statement that man had no prior existence has to do with the
creation of man and reality. In this sense the statement includes all
of mankind, even the Messengers and Prophets. All of them were
non-existent, then Allaah created them.
With regard to the knowledge of Allaah, all of mankind are known in
Allaah's eternal knowledge, and are recorded in al-Lawh al-Mahfooz,
but the Messengers and Prophets have a special mention in the highest
degrees, so they are the best of mankind, and their being mentioned in
the knowledge of Allaah is appropriate to the high status of
Prophethood and Messengership which Allaah has bestowed upon them.
And Allaah knows best.

Quraanic Exegesis, Dought&clear, - * The meaning of “Bad statements are for bad people (or bad women for bad men) and bad people for bad statements(or bad men for bad women)”; and is it possible to find a wife who is righteous bothoutwardly and inwardly?

I wrote this message after I read an essay. In its end a situation was
mentioned: Al-laalkaa'e narrated that when a man mentioned A'yesha,
may Allah be pleased with her, in a bad manner in Al-hasan ben zaid's
presence, he ordered to kill this man by sword. The Alwiyyoun said: he
is one of our group. So Al-hasan said: "we seek refuge with Allah from
this, this man slandered the prophet, peace be upon him. Allah
Almighty says (interpretation of the meaning): "Bad statements are for
bad people (or bad women for bad men) and bad people for bad
statements (or bad men for bad women). Good statements are for good
people (or good women for good men) and good people for good
statements (or good men for good women) such are innocent of that
which people say: For them is pardon and a bountiful provision"
So if A'yesha may Allah be pleased with her is a bad woman then the
prophet, peace be upon him is also bad. Thus, this man is infidel;
kill him by sword, so they killed him.
What is the explanation of this verse "Bad statements are for bad
people (or bad women for bad men) and bad people for bad statements
(or bad men for bad women). Good statements are for good people (or
good women for good men) and good people for good statements (or good
men for good women) such are innocent of that which people say: For
them is pardon and a bountiful provision"
I had a personal experiment myself; I married a girl who I though is
religious, my aim was to establish a righteous Muslim home in which I
try my best to follow the approach of our honourable prophet, peace be
upon him, and his companions. In brief, I did not ask about her very
well before marriage, I found her to be very vile. May Allah forgive
her and me. Most of her talk was lies and tricks. I did not feel she
has any passion for Islam or for righteousness. I divorced her after I
knew she is not going to change herself, we have one child.
I love Islam too much and I love anyone I feel he is religious, and I
have strong hatred to those who are immoral especially if they insist
on sinning or announce their sins.
My marriage and divorce experiment was the bitterest I had in my
life. I now fear I repeat the bitter experience again. I wish to find
who will help me be more religious. How can I be assured while people
are content to show opposite of who they really are? Especially when
it comes to such matters as marriage.
Before I married that woman I prayed istikhara many times and
consulted Allah, I was sometimes crying and asking Allah to guide me,
especially when I see bad signs from her side or from her family that
indicates they are not religious people.
I am not trying to say it is not my fault, or to show myself as the
better one in this relationship. By I love Islam, by Allah, and am
very jealous for Islam, and I hate lying strongly. Briefly, I do not
think it is in my hands to get the right one even if I ask very well
and collect information about the girl or try to test her personality
before marriage. Unless if Allah has mercy on me and blesses me with
giving me a righteous wife.
Marriage nowadays became very difficult. I, by Allah, think it is of
the most difficult matters, and the most difficult part of it is
finding a moral and religious wife. I think it is impossible unless
Allah permits. When I read or hear the mentioned verse, I feel very
sad; does it mean that I chose my previous wife because I deserve
this? I know it is a test from Allah, but I want to have a clear
explanation of the verse and, if possible, the rest of my queries.
Praise be to Allaah.
Firstly:
The mufassireen differed concerning the meaning of the verse
(interpretation of the meaning):
"Bad statements are for bad people (or bad women for bad men) and bad
people for bad statements (or bad men for bad women)"
[al-Noor 24:26]
Some of them said that it refers to bad and good words, so the
meaning of the verse is: Evil words are for evil men, and evil people
are for evil words, and good words are for good people, and good
people are for good words.
Others said that it refers to evil and good actions. So the meaning of
the verse is: Evil actions are for evil men, and evil people are for
evil actions, and good actions are for good people, and good people
are for good actions.
The third opinion concerning this verse is that evil and good refer to
people with regard to marriage. So the meaning of the verse is: evil
women are for evil men, and evil men are for evil women, and good
women are for good men, and good men are for good women.
There is no reason why the verse cannot be understood in all these
senses, although the most obvious meaning is the first one mentioned,
and this is the opinion of the majority of mufassireen. The second
view comes next.
Shaykh 'Abd al-Rahmaan al-Sa'di (may Allaah have mercy on him) said:
"Bad statements are for bad people (or bad women for bad men) and bad
people for bad statements (or bad men for bad women)"means all evil
men, women, words and actions that are fit for evil and in accordance
with it or accompanied by it and in harmony with it, and all good men,
women, words and actions that are fit for good and in accordance with
it or accompanied by it and in harmony with it. This explanation is
general in meaning and nothing is excluded from that. One of the
greatest application of this is that with regard to the Prophets –
especially the Messengers of strong will, and especially their leader,
Muhammad (peace and blessings of Allaah be upon him), who is the best
among all the good of creation – only the best of women are suitable
for them. So the one who slanders 'Aa'ishah (may Allaah be pleased
with her) in this manner is slandering the Prophet (peace and
blessings of Allaah be upon him), which was the aim of the slander
(al-ifk) fabricated by the hypocrites. The mere fact that she was the
wife of the Messenger (peace and blessings of Allaah be upon him)
confirms that she was nothing but good and pure and innocent of these
reprehensible matters.
So how about when she is the siddeeqah of women, the best, most
knowledgeable and purest of them, the beloved of the Messenger of the
Lord of the Worlds? Revelation did not come down to him when he was
under the same cover as any of his wives except her. Then the verse
states clearly, so that there will be no opportunity for any
propagator of falsehood to say anything and no room for any doubt
whatsoever:
"such (good people) are innocent of (every) bad statement which they say"
[al-Noor 24:26]
The reference is primarily to 'Aa'ishah, and then to the believing
chaste women.
"for them is forgiveness" [al-Noor 24:26]
meaning, forgiveness for all of their sins.
"and Rizqun Kareem (generous provision, i.e. Paradise)"i.e., in
Paradise, coming from the Generous Lord.
Tafseer al-Sa'di(p. 563).
Secondly:
What you have quoted about the killing of a man who slandered
'Aa'ishah (may Allaah be pleased with her) is true. This is what the
Muslim rulers should do, which is to execute everyone who slanders
'Aa'ishah (may Allaah be pleased with her), because impugning the
honour of 'Aa'ishah is disbelief in the Qur'aan, and impugning the
Prophet (peace and blessings of Allaah be upon him). Either of these
actions implies kufr which puts a person beyond the pale of Islam, and
the one who does it deserves to be executed for apostasy.
Inal-Mawsoo'ah al-Fiqhiyyah(22/185) it says:
The fuqaha' are unanimously agreed that the one who slanders 'Aa'ishah
(may Allaah be pleased with her) has disbelieved the clear,
unambiguous statement of the Qur'aan that was revealed concerning her,
and hence he is a kaafir. Allaah says – in the hadeeth of the slander
(al-ifk), after Allaah declared that she was innocent –"Allaah forbids
you from it and warns you not to repeat the like of it forever, if you
are believers" [al-Noor 24:18]. So the one who goes back to that is
not a believer.
Are all the other wives of the Prophet (peace and blessings of Allaah
be upon him) regarded as being like her?
The Hanafis and the Hanbalis, according to the correct opinion, which
was favoured by Ibn Taymiyah, say that they are all like her. They
quoted as evidence the verse in which Allaah says (interpretation of
the meaning):
"Bad statements are for bad people (or bad women for bad men) and bad
people for bad statements (or bad men for bad women). Good statements
are for good people (or good women for good men) and good people for
good statements (or good men for good women): such (good people) are
innocent of (every) bad statement which they say; for them is
forgiveness, and Rizqun Kareem (generous provision, i.e. Paradise)"
[ al-Noor 24:26]
Slandering them implies slander of the Messenger (peace and blessings
of Allaah be upon him) and impugning his honour, which is forbidden.
The other view, which is that of the Shaafa'is and the other view of
the Hanbalis, is that they – apart from 'Aa'ishah – are like the rest
of the Sahaabah; the one who reviles them is to be flogged, because he
is a slanderer. End quote.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
Slandering 'Aa'ishah with regard to that of which Allaah has declared
her innocent is kufr, because it is disbelieving the Qur'aan. With
regard to slandering other wives of the Prophet (peace and blessings
of Allaah be upon him) there are two scholarly opinions, the sounder
of which is that it is kufr, because it is a slander against the
Prophet (peace and blessings of Allaah be upon him), because "Bad
statements are for bad people (or bad women for bad men)."
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen(5/p.86)
See also the answer to question no. 954.
Thirdly:
It was narrated from Abu Hurayrah (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:
"Women may be married for four things: their wealth, their lineage,
their beauty and their religious commitment. Choose the one who is
religiously-committed, may your hands be rubbed with dust (i.e., may
you prosper)." Narrated by al-Bukhaari, 5090; Muslim, 1466.
It is not impossible for a man to find a righteous wife who will help
him to obey Allaah, serve him, raise his children, and look after his
wealth and house. The Prophet (peace and blessings of Allaah be upon
him) advised men to marry the woman who is religiously committed. If
it were not possible or within a man's capability to find that
religiously committed woman, the Prophet (peace and blessings of
Allaah be upon him) would not have advised him to marry her. He is the
one who said in the same hadeeth that some men marry women for their
beauty, and some marry them for their lineage or their wealth. Men
choose women according to their own desires and traditions and
customs, but his advice to all men is to look for the woman who is
religiously committed and marry them, because in marrying such a woman
there is a great deal of good which the man will see in himself, his
house and his children.
You should not give up hope of finding a woman who is religiously
committed and of good character. The Muslim ummah is still doing well
and there are still Muslim families which are raising women who are of
good character and committed to Islam, and are brought up in this
manner.
The failure of one experience of marriage does not mean that the same
will happen to all subsequent marriages. What happened to you may have
been a punishment to you because of your shortcomings in asking and
finding out about the woman whom you married.
People know one another and mix with one another, so the state of a
family and its members will not be hidden from their relatives and
neighbours. The members of the family mix with people in the mosque
and school and when visiting people, so a righteous woman will be
known and distinguished from the opposite, and the religiously
committed man will be known and distinguished from his opposite, by
their adhering to regular prayer, and adherence to outward shar'i
laws, and their attitude in dealing with others. What one of them
hides inwardly is something that no one can know, and the one who is
deceived by outward righteousness when a person is inwardly corrupt is
not to be blamed, because our Lord does not require us to look at what
is hidden inside people.
Moreover, what is applicable to the women among whom you are looking
for a life partner is also applicable to you. How do people know who
you really are, or what you are like inwardly? Guardians have been
advised to give their female relatives in marriage to men who are
religiously committed and of good character, based on what they can
see, as well as asking and finding out from the relatives of the
suitor. Whatever wrong impressions and deceit may happen on the part
of the woman may also happen – and more so – on the part of the man.
So you should not be anxious or worry because of your first marriage.
All you have to do now is look carefully, and ask good people about
good families who raise their daughters to obey Allaah and with good
morals and attitudes. Then you can focus your questions about the one
whom you want to marry from those families, by asking her friends and
classmates about her commitment and righteousness, and about her
attitude and interactions with others. Thus you will have followed the
advice of the Prophet (peace and blessings of Allaah be upon him), and
we hope that you will not be disappointed by her and that they will
not be disappointed by you.
We ask Allaah to help you to make a good choice and to bless you with
a righteous wife who will keep you chaste and you will keep her
chaste, and you will treat her well and she will treat you well, and
to bless you with good and righteous children.
And Allaah is the Source of strength.

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

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Date: Tue, 13 Oct 2015 02:48:08 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
To: aydnajimudeen@gmail.com

Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

… NEUROLOGICAL ASSOCIATION ANNUAL MEETING: A New Model for Peripheral
Nerve Damage Associated with Metabolic Syndrome and Type 2 Diabetes
J Talan - Neurology Today, 2015
... diabetes and metabolic syndrome (involving obesity, impaired
glucose tolerance, dyslipidemia,
and hypertension) who do ... strain that came closest to mimicking
what is observed in pre-diabetic
patients is ... reflect what is observed in patients with pre-diabetes
and type 2 diabetes. ...

Caring for patients with limb amputation
A Virani, J Werunga, C Ewashen, T Green - Nursing Standard, 2015
... It is often a result of complications from chronic diseases such
as diabetes, peripheral arterial
disease or peripheral vascular disease, foot ulcers, and bone and
joint diseases (McIntosh et
al ... Joan, a 64-year-old woman diagnosed with diabetes and
hypertension five years ...

Current management of diabetes mellitus and future directions in care
S Chatterjee, MJ Davies - Postgraduate Medical Journal, 2015
... diabetes, especially if glycaemic control and associated
conditions such as hypertension and
hyperlipidaemia ... Diabetes remains the most common cause of
blindness in the working age group ...
and early referral to ophthalmology services of patients with diabetic
retinopathy and ...

Ethnobotanical study of medicinal plants used by traditional healers
in Mascara (North West of Algeria)
B Benarba, L Belabid, K Righi, A amine Bekkar… - Journal of …, 2015
... Category, Ailments/disorders, Abbreviation. Kidneys Dis, Stone,
infections, KD. Gatsro-intestinal
system dis, Haemorrhoids, stomach ulcer, stomach-ache, dysentery,
colic, gases, constipation,
parasites, hydatic cyst, liver problems, hepatitis, biliary problems, a.

The early effect of sunitinib on insulin clearance in patients with
metastatic renal cell carcinoma
AMJ Thijs, CJ Tack, WTA Graaf, GA Rongen… - British Journal of Clinical …, 2015
... The most reported side effects of sunitinib are hypertension,
fatigue, hand-foot syndrome, and ...
Esbah O, Alkis N, Oksuzoglu B. Sunitinib-induced severe hypoglycemia
in a diabetic patient. ... 4.
Templeton A, Brandle M, Cerny T, Gillessen S. Remission of diabetes
while on sunitinib ...

[HTML] A randomised, phase II study of nintedanib or sunitinib in
previously untreated patients with advanced renal cell cancer: 3-year
results
T Eisen, AB Loembé, Y Shparyk, N MacLeod, RJ Jones… - British Journal
of Cancer, 2015
... by patients receiving sunitinib vs nintedanib were: stomatitis,
hand–foot syndrome (HFS),
dyspepsia ... events and haemorrhage (Table 4). Interestingly, the
rates of hypertension (10.9%
vs ... were comparable with nintedanib and sunitinib (Table 4). All
cardiac disorder events were ...

Where frailty meets diabetes
S Perkisas, M Vandewoude - Diabetes/Metabolism Research and Reviews, 2015
... associated with a higher risk for dementia (both vascular and
Alzheimer's), however, in the
particular study other factors (hypertension, dyslipidemia and ...
Foot Ulcers in Patients With Diabetes
Up to 25% of diabetic patients will develop a foot ulcer sometime
during their lives [90]. ...

Renal extramedullary hematopoiesis: interstitial and glomerular pathology
MP Alexander, SH Nasr, PJ Kurtin, ET Casey… - Modern Pathology, 2015
... Comorbidities included hypertension in eight patients, diabetes
mellitus in three, gout in three ...
The glomerular disease patterns other than diabetic glomerulosclerosis
are likely related to the
renal extramedullary hematopoiesis or the underlying hematologic malignancy. ...

[PDF] Heme Oxygenase-1 Promotes Delayed Wound Healing in Diabetic Rats
QY Chen, GG Wang, W Li, YX Jiang, XH Lu, PP Zhou - Journal of Diabetes
Research, 2015
... exerts a vital effect in cardiovascular diseases such as coronary
artery syndrome, atherosclerosis,
and ... patients with critical limb ischemia: a population-based
cohort study," Diabetes Care, vol. ...
[4] V. Falanga, "Wound healing and its impairment in the diabetic
foot," The Lancet ...

The changing face of diabetes in youth: lessons learned from studies
of type 2 diabetes
TS Hannon, SA Arslanian - Annals of the New York Academy of Sciences, 2015
... The most common form of DM in youth is immune-mediated type 1A ...
of the pancreatic β cells,
leading to absolute insulin deficiency.[1] Diabetes-associated
pancreatic ... that progressively worsen,
resulting in weight loss, ketosis, dehydration, and ultimately
diabetic ketoacidosis if ...

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Da'eef (weak) hadeeths, Dought & clear, - * How sound is the hadeeth, “Whoever sends blessings upon me eighty times on Friday, his sins will be forgiven for eighty years”?

mwb

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I have a question about a hadeeth, according to which Abu Hurayrah (may Allah be pleased with him) said: “The one who recites eighty times after ‘Asr prayer on Friday, before he gets up from his place, Allah will forgive his sins for eighty years, and will record for him the reward of worshipping for eighty years,” and that is to say this dhikr eighty times: “O Allah, send blessings and peace upon Muhammad the unlettered Prophet.”
Is this hadeeth saheeh? Can I follow it? Because I see many people doing these things.
Praise be to Allah.
This hadeeth was narrated by Ibn Shaheen inat-Targheeb fi Fadaa’il al-A‘maal(p. 14) via ‘Awn ibn ‘Umaarah, from Sakan al-Burjumi, from Hajjaaj ibn Sinaan, from ‘Ali ibn Zayd, from Sa‘eed ibn al-Musayyib, from Abu Hurayrah, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Sending blessings upon me will be light on the siraat. Whoever sends blessings upon me eighty times on Friday, his sins will be forgiven for eighty years.”
Some of the later scholars were lenient and classed this hadeeth as hasan; however the correct view is that the hadeeth is da‘eef (weak), and in fact it is da‘eef jiddan (very weak), because its isnaad includes three da‘eef narrators, namely:
1. ‘Ali ibn Zayd ibn Jad‘aan al-Basri
Hammaad ibn Zayd said: He used to mix up hadeeths. Shu‘bah stated that he was confused. Ahmad said: He is nothing. Abu Zar‘ah said: He is not strong; he made mistakes. Abu Haatim said: He cannot be quoted as evidence. Ad-Daaraqutni said: In my view there is still some weakness in him
End quote fromal-Mughni fi ad-Du‘afa’by adh-Dhahabi (2/447)
2. Hajjaaj ibn Sinaan
Al-Azdi said concerning him: He is matrook (rejected). See:Lisaan al-Mizaanby Ibn Hajar (2/563).
3. ‘Awn ibn ‘Umaarah al-Qaysi
Abu Zar‘ah said: His hadeeth is odd. Al-Haakim said: I met him but I did not write down anything from him, and his hadeeth was odd and he was weak in narrating hadeeth. Abu Dawood said: He is da‘eef.
End quote fromTahdheeb at-Tahdheeb(8/173).
Among the imams (leading scholars) who classed the hadeeth as da‘eef were: ad-Daaraqutni; al-Haafiz ibn Hajar inNataa’ij al-Afkaar(5/56)’ as-Sakhkhaawi inal-Qawl al-Badee‘(p.284); al-Mannaawi inFayd al-Qadeer(4/249); al-Hoot al-Beiruti inAsna al-Mataalib(p. 175); Shaykh al-Albaani inal-Silsilah ad-Da‘eefah(8/274).
There is a corroborating report for the hadeeth in the hadeeth of Anas ibn Maalik, who said: I was standing in front of the Messenger of Allah (blessings and peace of Allah be upon him) and he said: “Whoever sends blessings upon me on Friday eighty times, Allah will forgive him the sins of eighty years.” It was said: How may we send blessings upon you, O Messenger of Allah? He said: “Say: ‘O Allah, send blessings upon Muhammad, Your slave, Your Messenger and Your Prophet, the unlettered Prophet’ and count it as one.”
Narrated by al-Khateeb al-Baghdaadi inTareekh Baghdad(13/464). Its isnaad includes Wahb ibn Dawood ibn Sulaymeen ad-Dareer.
Adh-Dhahabi said: al-Khateeb said: He was not trustworthy. Then he mentioned a hadeeth fabricated by him.
End quote fromal-Mughni fi ad-Du‘afa’(2/727)
Something similar was mentioned by Ibn al-Jawzi inal-Ahaadeeth al-Waahiyah(no. 796 – where he listed very weak hadeeths).
Shaykh al-Albaani said: He should have listed it in his other book,al-Ahaadeeth al-Mawdoo‘aat(Fabricated Hadeeths). That would have been more appropriate, because tThe signs of fabrication are very clear in it. The saheeh hadeeths that speak of the virtue of sending blessings upon the Prophet (blessings and peace of Allah be upon him) are sufficient and there is no need for reports such as this. For example, the Prophet (blessings and peace of Allah be upon him) said: “Whoever sends blessings upon me once, Allah will send blessings upon him tenfold.” Narrated by Muslim and others. End quote.Silsilat al-Ahaadeeth ad-Da‘eefah wa al-Mawdoo‘ah(1/383)
And Allah knows best.

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