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

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From: Google Scholar Alerts <scholaralerts-noreply@google.com>
Date: Wed, 16 Oct 2013 01:51:12 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
To: aydnajimudeen@gmail.com

Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

Microbiota Associated with Type 2 Diabetes and its Related Complications
Y Zhang, H Zhang - Food Science and Human Wellness, 2013
... is known about the role of the host gut microbiota in the case of
hypertension. ... infection and limb
loss are both linked to an increasing risk of age-related diabetes.
... Pseudomonas aeruginosa and
Escherichia coli etc, were isolated from patients with infected
diabetic foot ulcers [59 ...

[HTML] Month: 9 Valume: 17 Issue 3 Viewed 72 times Received
B Sarıakçalı, M Sert, M Evran, T Tetiker - Month, 2013
... Here, we report a patient with type 2 diabetes mellitus (T2DM) who
had LV due to lower extremity
contrast-enhanced ... A 64-year-old male patient was hospitalized in
our clinic for diabetic foot ulcer
(initial diagnosis). ... He also had hypertension and chronic renal
disease for 2 years ...

[PDF] Decreased functional capacity and muscle strength in elderly
women with metabolic syndrome
DC leite Vieira, V Tajra, D da Cunha, D lopes de Farias… - Clinical
Interventions in …, 2013
... describes a collection of risk factors that includes obesity,
insulin resistance, hypertension, and
an ... fac- tors are associated with an increased risk of
gastrointestinal cancer, diabetes mellitus,
cardiovascular ... mat and put their feet in a lateral position
aligned with their hips, hands ...

Minimal change disease in pregnancy
JO Lo, E Kerns, J Rueda, NE Marshall - The Journal of Maternal-Fetal &
Neonatal …, 2013
... Her prior pregnancy was uncomplicated and she had no history of
hypertension, diabetes,
autoimmune ... MCD is a common cause of nephrotic syndrome in children
(65-90%) and in ...
characterized by foot process effacement on EM, absence of immune
deposits, response to ...

Race and the Insulin Resistance Syndrome
H Kramer, L Dugas, SE Rosas - Seminars in Nephrology, 2013
... However, the impact of these genetic variants on diabetes and
obesity risk appears quite small ...
Associations between APOL1 variants and diabetic kidney disease appear
to be weak and the ...
It is plausible that obesity heightens the risk of
hypertension-associated kidney disease ...

[PDF] Serum electrolyte levels in relation to macrovascular
complications in Chinese patients with diabetes mellitus
S Wang, X Hou, Y Liu, H Lu, L Wei, Y Bao, W Jia - Cardiovascular
Diabetology, 2013
... FPG) ≥7.0 mmol/l and/or a 2-hour post-load plasma glucose (2hPG)
≥11.1 mmol/l, or on diabetic
medication treatment for type 2 diabetes (T2DM). ... Mg 2+ ≤ 1.05
mmol/l. Hypertension was defined
as a blood pressure of >140/90 mmHg or the use of antihypertensive ...

[PDF] Diabetes Mellitus in Developing Countries and Case Series
OY Buowari - DIABETES MELLITUS–INSIGHTS AND …, 2013
... obesity, globalization, westernization, sedentary lifestyle,
behavioural habits, systemic arterial
hypertension, physical inactivity ... the greatest increase in the
prevalence of type 2 diabetes in the ...
Diabetic foot complications constitute an increased public health
problem and are a ...

Diabetes is not associated with an increased peri-operative mortality
or non-infectious morbidity following lower extremity arterial
reconstruction
K Hughes, L Padilla, B Al-zubeidy, O Bolorunduro… - The American
Journal of …, 2013
... SD.CHF = congestive heart failure; COPD = chronic obstructive
pulmonary disease; HTN =
hypertension; MI = myocardial ... analysis, there was no difference in
mortality (3% in the diabetic
group vs ... antiquated concept of "small vessel disease" 21 in
patients with diabetes has long ...

9 Honey for Cardiovascular
T Farooqui, AA Farooqui - Honey in Traditional and Modern Medicine, 2013
... be associated with the decrease in oxi- dative stress in kidneys
of streptozotocin-induced diabetic
rats (Griendling et ... syndrome" defined on the basis of combining
abnormal conditions (such as
obesity, arterial hypertension, chronic hyperglycemia [diabetes
mellitus], and ...

Methods and Compositions for Using Insulin-Like Growth Factor Binding
Protein 6 in Treating and Diagnosing Diabetes
J She - US Patent 20,130,266,580, 2013
... HTN: Hypertension, CAD: Coronary Artery Disease. ... The
association of IGFBP6 levels with different
diabetic complications was also examined in T1D patients. ... was
matched to a T1D patient without
any complication to create age, sex, and duration of diabetes matched pairs. ...

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Dought & clear, - [Sacrifices], - Is it permissible for two brothers to share one udhiyah (sacrifice) althoughthey live separately?.

Is it permissible for my brother and I to share in one Udhiyah while
both of us have our own homes in different cities? Our mother lives
sometimes with me, and sometimes with my brother and our father has
passed away. If the mother buys an Udhiyah from her own money, is it
adequate for me and my brother?.
Praise be to Allaah.
Firstly:
Udhiyah is a confirmed Sunnah (Sunnah mu'akkadah) and is not
obligatory, according to the majority of fuqaha'. Some scholars are of
the view that it is obligatory for the one who is able to offer it.
This is the view of Abu Haneefah and of Ahmad according to one report,
and it is the view favoured by Shaykh al-Islam Ibn Taymiyah.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The view
that it is obligatory is stronger that the view that it is not
obligatory, but that is subject to the condition that one be able to
do it. End quote fromal-Sharh al-Mumti'(7/422).
Secondly:
A sacrifice is valid on behalf of a man and the members of his
household, because of the report narrated by al-Tirmidhi (1505) and
Ibn Majaah (3147) from 'Ata' ibn Yasaar who said: I asked Abu Ayyoob
al-Ansaari: How were sacrifices offered among you at the time of the
Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)?
He said: A man would sacrifice a sheep on behalf of himself and the
members of his household, and they would eat some of it and give some
to others. Classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
It says inTuhfat al-Ahwadhi: This hadeeth clearly states that one
sheep is sufficient on behalf of a man and the members of his
household, even if they are many, and that is the correct view.
Al-Haafiz Ibn al-Qayyim said inZaad al-Ma'aad: It was the teaching of
the Prophet SAWS (peace and blessings of Allaah be upon him) that one
sheep would be sufficient on behalf of a man and the members of his
household, even if they were many in number.
Al-Shawkaani said inNayl al-Awtaar: The correct view is that one sheep
is sufficient for the members of a household, even if they are one
hundred or more, as is indicated by the Sunnah. End quote.
Thirdly:
Members of the household include one's wife and children, and other
relatives if they live in the same house and the head of the household
spends on them or they share household expenses and food and drink.
But the one who lives in a separate house or has his own income cannot
be included in the udhiyah and it is prescribed for him to offer his
own sacrifice separately.
Maalik (may Allaah have mercy on him) said, concerning the members of
a household who share in the sacrifice: They are the people on whom he
spends, whether they are few or many. Muhammad ibn Maalik added: And
his child and parents, if they are poor. Ibn Habeeb said: He may
include in his sacrifice adult children, even if they are independent
of means, and his brother, brother's son and other relatives if he
spends on them, and the members of his household. That is permitted
for three reasons: ties of kinship, shared accommodation and spending
on him. Muhammad said: He may include his wife in his udhiyah because
the wife has the strongest bond with him.
End quote fromal-Taaj wa'l-Ikleel Sharh Mukhtasar Khaleel(4/364).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Is it
permissible to offer one udhiyah for two brothers living in one house
with their children and sharing their food and drink?
He replied: Yes, that is permissible. It is permissible for the
members of one household to offer only one sacrifice, even if they are
two families, and they will attain thereby the virtue of sacrifice.
End quote fromFataawa Noor 'ala al-Darb.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: I am
married, praise be to Allaah, and I have children. I live in a city
other than the city in which my family live, but on holidays I go to
the city where my family are. On Eid al-Adha my children and I came
five days before the Eid but we did not offer a sacrifice despite the
fact that I am able to, praise be to Allaah.
Is it permissible for me to offer a sacrifice? Is my father's
sacrifice valid on behalf of myself and my wife and children? What is
the ruling on sacrifice for the one who is able? Is it obligatory for
the one who is not able? Is it permissible to take a loan in order to
offer the sacrifice?
He replied: The sacrifice is Sunnah, not obligatory, and one sheep is
sufficient on behalf of a man and the members of his household,
because the Prophet SAWS (peace and blessings of Allaah be upon him)
used to sacrificetwo horned rams that were white speckled with
blackevery year, one on behalf of himself and the members of his
household, and the other on behalf of those among his ummah who
believed in the Oneness of Allaah (Tawheed).
If you live in a separate house, then it is prescribed for you to
offer the sacrifice on behalf of yourself and the members of your
household, and the sacrifice offered by your father on behalf of
himself and the members of his household is not sufficient for you,
because you are not living with them in the same house, rather you
live in a separate house. There is nothing wrong with a Muslim taking
a loan to offer a sacrifice if he is able to repay it. May Allaah help
us all.
End quote fromMajmoo' Fataawa al-Shaykh Ibn Baaz(18/37).
Fourthly:
Based on the above, your sacrifice is not sufficient for your brother,
even if you get together on the days of Eid, and vice versa.
With regard to your mother, her sacrifice is sufficient on behalf of
herself and the members of the household with whom she is staying.
And Allaah knows best.

Dought & clear, - [Sacrifices], - Should the one who is slaughtering the sacrifice utter the intention at the time of slaughter?.

If the one who is slaughtering a sacrifice says, "This is on behalf of
So and so," i.e., he names the one on whose behalf the sacrifice is
being offered at the time of slaughter, is this uttering the
intention?.
Praise be to Allaah.
This is not uttering the attention, because if the one who is offering
the sacrifice says, "This is on my behalf and on behalf of my
household," he is stating what is in his heart. He has not said, "O
Allah, I want to offer a sacrifice," as would be said by the one who
wants to utter his intention. Rather he is only expressing what is in
his heart. The intention was already there, from the time he brought
the animal, lay it down and slaughtered it, so he had already formed
the intention.

Dought & clear, - [Sacrifices], - Collecting the skins of the sacrificial animals, selling them and giving the price in charity.

The mosque committees here in Algeria collect the skins of the
sacrificial animals and sell them to leather manufacturing companies,
and they spend the money thus earned on building mosques, and they
argue that many people nowadays do not need them and they throw them
away. Is this action permissible? Is it permissible for a person to
give the skin of the sacrificial animal to them if they come to his
house and he knows beforehand that they are going to sell it?.
Praise be to Allaah.
Firstly:
It is not permissible for the one who offers the sacrifice to sell the
skin of his sacrificial animal, because it has been singled out for
Allaah in all its parts, and that which has been singled out for
Allaah is not permissible for anyone to make money from it. Hence the
butcher should not be given any of it by way of payment.
Al-Bukhaari (1717) and Muslim (1317) narrated that 'Ali (may Allaah be
pleased with him) said: The Messenger of Allaah(peace and blessings of
Allaah be upon him) commanded me to take care of his sacrificial
animals, and to give their meat, skins and blankets in charity, and
not to give the butcher any of it. He said: "We will pay him
ourselves."
It says inZaad al-Mustaqni': Its skin should not be sold, or any other
part of it, rather it should be made use of.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in
hisSharh(7/514): "Its skin should not be sold" after slaughter,
because it has been singled out for Allaah in all its parts, and that
which has been singled out for Allaah is not permissible for anyone to
make money from it. The evidence for that is the hadeeth of 'Umar ibn
al-Khattaab which says that he provided someone with a horse to ride
in jihad for the sake of Allaah, but the man to whom he gave it
neglected the horse and did not take care of it. 'Umar came and asked
the Prophet(peace and blessings of Allaah be upon him) for permission
to buy it because he thought that its owner would sell it cheaply, but
the Prophet(peace and blessings of Allaah be upon him) said to him:
"Do not buy it even if he gives it to you for a dirham." The reason
for that is that it was given for the sake of Allaah, and whatever a
person gives for the sake of Allaah, it is not permissible for him to
take it back. Hence it not permissible for the one who has migrated
from a land of shirk to go back and live there, because he left a land
that he loves for the sake of Allaah, so it is not permissible for
him to go back to something that he loves if he gave it up for the
sake of Allaah. And because the skin is part of the animal like the
meat, i.e., it is not permissible to sell it, just as it is not
permissible to sell its meat.
"or any other part of it" means that none of its parts may be sold,
such as the liver, leg, head, stomach and so on. The reason is the
same as that mentioned above. End quote.
Hence it is known that what is prescribed is to make use of the skin
or to give it in charity to one who deserves it, such as a poor or
needy person. But if the one who offers the sacrifice gives the skin
in charity to a poor person, and the poor person sells it, there is no
sin on either of them.
Shaykh Muhammad al-Mukhtaar al-Shanqeeti (may Allaah preserve him)
said: If there is a company that will buy the skins in the same
abattoir, and he gives it to a poor person, and the poor person goes
and sells it to this company, there is nothing wrong with that. End
quote fromSharh Zaad al-Mustaqni'.
Secondly:
With regard to selling the skins and giving their price in charity,
the scholars differed concerning that. Some of them said that it is
permissible and this is the view of the Hanafis and was mentioned in
one report from Imam Ahmad (may Allaah have mercy on him), but the
majority did not permit it.
It says inTabyeen al-Haqaa'iq(6/9): If he sells it for a few dirhams
to give them in charity, it is permissible, because it is an act of
worship like giving the skin and meat in charity.
Ibn al-Qayyim (may Allaah have mercy on him) said inTuhfat al-Mawdood
bi Ahkaam al-Mawloodp. 89: Abu 'Abd-Allaah ibn Hamdaan said
inal-Ri'aayah: It is permissible to sell its skin and offal and head,
and give the price in charity. This was stated by Imam Ahmad.
Al-Khallaal said: 'Abd al-Malik ibn 'Abd al-Hameed told me that Abu
'Abd-Allaah (i.e., Imam Ahmad) said: Ibn 'Umar sold the skin of a cow
and gave its price in charity.
Ishaaq ibn Mansoor said: I said to Abu 'Abd-Allaah: What should be
done with the skin of the sacrificial animals? He said: It should be
made use of and its price given in charity. I said: Can it be sold and
its price given in charity? He said: Yes, (because of) the hadeeth of
Ibn 'Umar. End quote.
See alsoal-Insaaf(4/93).
Al-Shawkaani (may Allaah have mercy on him) said inNayl
al-Awtaar(5/153): They were unanimously agreed that its meat may not
be sold, and the same applies to the skin. But al-Awzaa'i, Ahmad,
Ishaaq and Abu Thawr regarded it as permissible, and this is also the
view of the Shaafa'is who said: It should be disposed of as the
udhiyah itself is disposed of. End quote.
Based on this, there is nothing wrong with giving the skins to the
charitable organizations who will sell them and give their price in
charity. This is a charitable project, because most people do not make
use of the skins of the sacrificial animals, so selling the skins and
giving the price in charity is achieving the intended purpose, which
is to benefit the poor and avoid the haraam thing, which is offering
compensation to the one who offered the sacrifice for any part of his
udhiyah.
It should noted that the udhiyah may be given to the rich as a gift,
so if the one who offers the sacrifice intends that he is giving the
skin as a gift to the charitable organization which is collecting
them, there is nothing wrong with that. Then the charity may sell them
and give the price in charity however it wishes.
And Allaah knows best.