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

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Date: Thu, 28 Jul 2016 03:26:27 +0000
Subject: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]
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Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

Perinatal History: Influences on Newborn Outcome
PJ Reis, A Jnah - Care of the Well Newborn, 2016
... Polyhydramnios is common in diabetic pregnancies, and should be
evaluated in the ... Guidelines
for the management of hypertension were established by the Eighth
Joint ... Two of the most common
pregnancy complications—gestational diabetes mellitus and hypertensive ...

Clinical Roundup
KM Mobilization - Alternative and Complementary Therapies, 2016
... Rheumatoid arthritis (RA) is an autoimmune, chronic in- flammatory
disorder causing destruction
of the joint capsule and synovial lining, especially in the hands,
feet, and knees. ... to be effective
for addressing many chronic conditions, such as hypertension,
diabetes, anxiety, and ...

Management of refractory overactive bladder
J Wong, DG Tincello - The Obstetrician & Gynaecologist, 2016
... burden is comparable to the cost of breast cancer, osteoporosis
and diabetes, with a ... 18] Common
adverse effects include tachycardia and urinary tract infections.[17]
Uncontrolled hypertension
is the ... malleolus of the ankle with a surface electrode placed on
the foot (Figure 4 ...

Infection in the Neonate
SL Gardner, BJ Snell - Care of the Well Newborn, 2016
... body cyanosis are pathologic and must be distinguished from
acrocyanosis of the hands and
feet, which is ... complications such as low Apgar scores or
pregnancy-induced hypertension (Pammi
et al., 2016). ... Johnson, CE, Whitwell, JK, Pethe, K., Saxena, K., &
Super, DM (1997). ...

[HTML] Viewpoint: Emerging Challenges for Patient Safety–Opportunities
for Our Finest Hours
DL Cohen
... means; the waves are already lapping at our shores, and our feet
are already ... is associated with
and/or a causal factor for metabolic syndrome (hypertension,
hyperglycemia, abdominal fat
preponderance, and hyperlipidemia), type 2 diabetes, cancers (endometrial ...

[HTML] Urispas 200
I House
... or heart attack muscle spasms, jerky movements of your hands or
feet, unusual facial ... 15ml/min),
gall bladder disease with or without cholelithiasis, nephrotic
syndrome, known photoallergic ...
bezafibrate to be effective in treating hyperlipidaemia in patients
with diabetes mellitus. ...

[PDF] CLINICAL PHARMACIST ROLE IN DRUG UTILISATION REVIEW FOR
INTENSIVE CARE UNIT PATIENTS IN SOUTH INDIAN TERTIARY CARE TEACHING …
SJ Jyothi, KS Reddy, PP Priya, MM Rao - Indo American Journal of
Pharmaceutical …, 2016
... 30 20 09 01 12.0 Cardio Vascular Diseases Hypertension Left
Ventricular Failure
Congestive Heart Failure Myocardial Infraction 42 20 04 10 08 16.80
... 28 03 10 10
05 11.20 Metabolic Disorders Diabetes Mellitus 04 04 1.60 ...

Inhibitors of influenza viruses replication
PS Charifson, MP Clark, UK Bandarage, RS Bethiel… - US Patent 9,394,302, 2016
... Alzheimer's Disease, vol. 2011, 2011 pp. 1-7. Masumoto, Akihiro et
al., "Possible
Involvement of Rho-kinase in the Pathogenesis of Hypertension in Humans",
Hypertension, vol. 38, No. 6, Dec. 2001, pp. 1307-1310. Masumoto, Akihiro ...

[HTML] Heart Sense for Thyroid Patients
M Shomon
... index regimen on weight control and cardiovascular risk factors in
overweight non-diabetic
subjects. ... a hefty specimen can weigh 14 pounds and have a wingspan
longer than 7 feet. ... Q
#2: My mother, 88, recently switched her medicine for hypertension
from timed-release, which ...

[PDF] Health and environmental risk and impact assessments of waste
reuse business models proposed for Bangalore
M Winkler, MSL Schoebitz, L Stande, BR Goud…
... households (n=10) o 53% farmers in Devanahalli area use open drain
water to irrigate their field
o All farmers practice furrow irrigation during which skin always gets
exposed to the irrigation
water o Farmers use hands, feet and picks to form earth heaps to stop
the water flow in ...

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Women Who are Forbidden for Marriage, Dought & clear, - * Is my father a mahram to the wife of my half-brother through my mother?

<-:=:-> I have a half-brother through my mother who has got married,
praise be to Allah. Is my father a mahram to his wife or not?
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Praise be to Allah.
He is not a mahram to her, because he (the questioner's half-brother)
is not his son; rather she is the wife of his wife's son. So your
half-brother through your mother is the son of your father's wife, who
is your mother. Therefore the wife of your half-brother through your
mother is a "stranger" (non-mahram) to him, and he is not a mahram to
her. If your brother divorced her, it would be permissible for your
father to marry her, because she is not the wife of his son, and she
is not the daughter of his wife, such that she would be his
stepdaughter. So he is not a mahram to her; rather she is the wife of
his wife's son, therefore she is a non-mahram to him.
And Allah knows best.
Fataawa Samaahat ash-Shaykh 'Abdullah ibn Humayd (may Allah have mercy
on him), p. 221

Women Who are Forbidden for Marriage, Dought & clear, - * The sister of the wife’s grandfather and the sister of her grandmother are mahrams to the husband just as her paternal aunt and maternal aunt are mahrams to him

<-:=:-> Are the sister of my wife's grandmother and the sister of my
wife's grandfather mahrams to me?
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Praise be to Allah.
The wife's grandmother – whether through her father or her mother – is
a mahram to her husband on a permanent basis as soon as the marriage
contract is done with her granddaughter, because she is included in
the verse in which Allah, may He be exalted, says (interpretation of
the meaning):"Forbidden to you (for marriage) are:… your wives'
mothers" [an-Nisa' 4:23]. So the mothers (and grandmothers) of wives
are mahrams, no matter how far the line of ascent reaches.
Please see also the answer to question no. 161869
The sister of the wife's grandmother comes under the same ruling as
her maternal aunt, so she is prohibitted for marriage to the husband
on a temporary basis, so long as his wife is still married to him. But
if his wife dies or he divorces her and her 'iddah ends, it becomes
permissible for him to marry her grandmother's sister. Similarly, the
sister of the wife's grandfather is also prohibitted to the husband on
a temporary basis, because she comes under the same ruling as her
paternal aunt.
The scholars of the Standing Committee said:
The grandfather is regarded as being the same as the father regardless
of whether he is the grandfather on the father's side or the mother's
side. End quote fromFataawa al-Lajnah ad-Daa'imah(17/355).
Al-Bukhaari (5109) and Muslim (1408) narrated from Abu Hurayrah (may
Allah be pleased with him) that the Messenger of Allah (blessings and
peace of Allah be upon him) said: "One should not be married to a
woman and her paternal aunt, or a woman and her maternal aunt, at the
same time."
And Allah knows best.

Shirk and its different forms, Dought & clear, - * Ruling on Muslim and Christian students coming together and reciting from the Qur’an and the distorted Gospel, then saying “ameen” to one another’s recitation

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In my secondary school owned by a christian, a christian then a muslim every occasion even during their night prayers[before going to sleep], and the muslim would normally recite a chapter of the Quran[mostly Fatihah,nas,falaq and iqlas]and since they dont even understand they just say amin after the muslim finishes.Islamicly is this accepted as the muslims are normally looked as awkward when we dont agree
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Praise be to Allah.
It is essential for us to understand that differing from the Jews and Christians, casting away their false beliefs, opposing them for the sake of Allah, and not taking them as close friends are among the basic principles of our religion and important elements of our beliefs.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! If you obey a group of those who were given the Scripture (Jews and Christians), they would (indeed) render you disbelievers after you have believed!”
[Aal ‘Imraan 3:100]
“O you who believe! Take not the Jews and the Christians as Awliya (friends, protectors, helpers, etc.), they are but Awliya to one another. And if any amongst you takes them as Awliya, then surely he is one of them. Verily, Allah guides not those people who are the Zalimoon (polytheists and wrongdoers and unjust)”
[al-Maa’idah 5:51]
“O you who believe! Take not for Awliya (protectors and helpers) those who take your religion for a mockery and fun from among those who received the Scripture (Jews and Christians) before you, nor from among the disbelievers; and fear Allah if you indeed are true believers”
[al-Maa’idah 5:57].
They wish that we would leave our religion and believe in theirs, and they would not be pleased with anything less than that.
Allah, may He be exalted, says (interpretation of the meaning):
“Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah’s Messenger) has become manifest unto them”
[al-Baqarah 2:109]
“Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him ) till you follow their religion”
[al-Baqarah 2:120].
Hence Allah has commanded us to differ from them, oppose them and not take them as close friends; indeed He has commanded us to fight them and strive against them until they believe in Allah alone, and give up what they are following of disbelief and misguidance, or pay the jizyah with willing submission. Allah, may He be exalted, says (interpretation of the meaning):
“Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued”
[at-Tawbah 9:29].
“Verily, those who divide their religion and break up into sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least”
[al-An‘aam 6:159].
Shaykh al-Islam Ibn Taymiyah said: This means that we should disavow them in all things; the one who follows someone else in some of his affairs is like him in that regard. When you say to someone, “You have no concern in that person in the least,” what it means is: you have nothing in common with him at all; rather you disavow him in all his affairs.
Allah has disavowed His Messenger (blessings and peace of Allah be upon him) of all their affairs. Therefore whoever truly follows the Messenger (blessings and peace of Allah be upon him) should also disavow them as he (blessings and peace of Allah be upon him) did; and whoever goes along with them is going against the Messenger insofar as he goes along with them.
End quote fromIqtida’ as-Siraat(p. 46-47)
As part of their false methods and devilish tricks they strive to misguide the children of the Muslims by setting up these missionary schools that they open their own countries or in Muslim countries, and encourage the Muslims to send their children to them, then they target [?] their beliefs and try to turn them away from them, and teach them that they are all people of heavenly books, or that Muhammad (blessings and peace of Allah be upon him) brought the Qur’an and Islam, and ‘Eesa (Jesus – peace be upon him) brought the Gospel and Christianity; so just as there is no difference between Muhammad and ‘Eesa, there is no difference between the followers of the former and the followers of the latter.
The scholars of the Committee said:
One of the methods of the Christian missionaries is to Christianize by way of education. They do this either by setting up schools and universities that are openly Christian, or by opening schools that appear to be purely educational from the outside but in fact are a hidden Christian scheme. Many Muslims send their children to those schools, because they want them to learn a foreign language or certain other subjects; after that do not ask about the extent of the opportunity that the Muslims give to the Christians when they give their beloved children to them in childhood or when they are adolescents, when they are most open and receptive to learning, regardless of what is being taught and who is teaching it.
Experience has shown that health and education in particular are two of the most significant areas through which the Christians reach people’s hearts and minds.
End quote fromFataawa al-Lajnah ad-Daa’imah, 12/302-305
Allah has forbidden us to sit with the disbelievers who disbelieve in the proof and signs of Allah and make fun of them, until they turn to some other talk. He, may He be glorified, says (interpretation of the meaning):
“And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell”
[an-Nisa’ 4:140].
“And when you (Muhammad SAW) see those who engage in a false conversation about Our Verses (of the Quran) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimoon (polytheists and wrongdoers, etc.)”
[al-An‘aam 6:68].
When the Muslim students sit with the Christian students, and the Christians read from their distorted and altered book which contains disbelief and misguidance, and the Muslims listen to them and say ameen to what they say, and accept listening to it and do not object to it, this is one of the worst kinds of misguidance and comes under the heading of approving of disbelief and not condemning it.
It is essential to inform the guardians of the Muslim students that these missionary schools pose the greatest danger to the belief (‘aqeedah) of their children, because these schools were only established to combat Islam and try to misguide the children of the Muslims. These schools use all kinds of tricks and schemes against the beliefs of the Muslims. Among the things they do are the following:
- Teaching the student to love Christianity and to believe that it is a sound, divinely revealed religion like Islam
- Destroying the belief in al-wala’ wa’l-bara’ (loyalty and friendship vs. disavowal and enmity) in the hearts of Muslim children, and teaching them that Muslims and Christians are brothers, with no differences or enmity between them
- Teaching the students that the Qur’an and the distorted, altered Gospel are both books from Allah; the Qur’an was sent down to the Prophet Muhammad and the Gospel was sent down to his brother ‘Eesa.
- Casting aspersions on the verses of the Qur’an and distorting their meanings, and interpreting the words of Allah falsely.
- Dismantling the barriers between Muslims and Christians, by saying that all are brothers and that differences in religion do not contradict this brotherhood; rather they strengthen it.
- Casting aspersions on the Sunnah and Prophet’s biography (seerah), and upon what is mentioned in them
- Killing the spirit of jihad in the hearts of Muslim children and destroying it altogether.
- Working to weaken the ties between one Muslim and another, and to make the ties between Muslim and Christian stronger.
- Striving to mix pure monotheistic Islamic beliefs with the polytheistic Christian beliefs.
- Striving to change the rulings and laws of Allah, (by saying that) there is nothing wrong with a Christian man marrying a Muslim woman, and there is nothing wrong with changing the religion or apostatising from Islam, and that the Muslim children have nothing to fear from their Christian brothers.
- Depicting Ahl as-Sunnah (Sunnis) who adhere to the religion of Islam as terrorists, butchers and killers who are striving to destroy the country and kill people.
What we must do is be aware of these Christian institutions and not let Muslim children join them.
To sum up:
What is mentioned in the question is reprehensible and contrary to Muslim beliefs, whether the Muslims say ameen to the Christian Gospel or the Christians say ameen to the Qur’an of the Muslims, because this gathering together and saying ameen is done to show that there is no difference between Islam and Christianity, and that the Muslims and Christians are brothers who love one another. This is the essence of syncretism and bringing religions together, and this is what the West has been trying to instil in Muslim hearts and minds for some time, so as to make them give up their religion and their beliefs, and to leave them with nothing to cling to.
And Allah knows best.






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Shirk and its different forms, Dought & clear, - * Various issues having to do with shirk, trust in Allah, and taking appropriate measures

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What is meant by a person seeking worldly benefit from his good deeds? For example, if a person prays for forgiveness with the intention of seeking forgiveness and attaining provision in this world, is he a mushrik? Or if he gives charity with the intention of seeking healing, is he a mushrik?
If a person wants his provision to be expanded, is he then a slave of money?
If a man says, “This is my wealth, I inherited it from my grandfathers”, is that shirk?
Is saying “Japan advanced because of hard work” shirk?
I hope that you can give a detailed answer. May Allah reward you with good.
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Praise be to Allah.
Firstly:
If a person seeks worldly benefit through his righteous deeds and the Hereafter never crosses his mind, his good deed is not valid and will not be accepted from him, unless he intends to seek thereby the Countenance of Allah.
Imam Ahmad (20715) narrated that Ubayy ibn Ka‘b (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Give this ummah the glad tidings of glory, high status, religious commitment, victory and establishment in the land. Whoever among them does a deed of the Hereafter for worldly gain will have no share of the Hereafter.” Classed as saheeh by al-Albaani inSaheeh al-Jaami‘(2825).
But if he does a righteous deed seeking thereby the good of this world and the Hereafter, there is nothing wrong with that.
Al-Qarraafi (may Allah have mercy on him) said:
With regard to combined intentions, such as one who strives to obey Allah by engaging in jihad and to acquire wealth from the booty, that does not affect him and it is not haraam for him, according to scholarly consensus, because Allah, may He be exalted, has granted him that in this act of worship.
The same applies to one who fasts in order to benefit his physical health or to rid himself of some disease that may be treated by fasting, and seeking medical benefit is his aim or part of his aim, and the fasting (as an act of worship) is part of his intention too, and he fasted with these objectives in mind; these objectives do not affect his fast; rather the Prophet (blessings and peace of Allah be upon him) enjoined that when he said: “O young men, whoever among you can afford it, let him get married, and whoever cannot afford it should fast, for it will be a shield for him.”
Another example is renewing one’s wudoo’ with the intention of cooling down or cleaning oneself. None of these aims include any kind of veneration of people; rather this is a combination of benefits that have nothing to do with veneration (of anything other than Allah), so they do not have any adverse effect on acts of worship.
Yes, there is no doubt that these objectives that may be mixed with worship may detract from the reward, and if the act of worship is free of these things then the reward will be greater. But to suggest that there is sin in that, and that the act of worship is invalidated thereby, is not right at all.
End quote fromal-Furooq(4/429-430)
See also the answer to question no. 84018
So if a person prays for forgiveness with the intention of seeking forgiveness and seeking provision, or he gives charity with the intention of seeking healing, there is nothing wrong with that.
Secondly:
There is nothing wrong with a person seeking and wanting his provision to be expanded, because this is seeking something that is permissible. If he seeks that so that he may spend for the sake of Allah, then seeking it is mustahabb (encouraged) and prescribed. That is in contrast to the one who seeks that for the sake of accumulation and increase, and out of eagerness for worldly gain and adornment, in which case it is blameworthy to a degree commensurate with what that leads to of sin.
Al-Bukhaari (6344) and Muslim (660) narrated that Anas (may Allah be pleased with him) said: My mother said: O Messenger of Allah, your servant Anas, pray to Allah for him. The Messenger of Allah (blessings and peace of Allah be upon him) said: “O Allah, increase him in wealth and children, and bless for him whatever You give him.”
Thirdly:
If a man says, “This is my wealth, I inherited it from my grandfathers”, this is not shirk, because he has affirmed the shar‘i and qadari means by which he acquired that wealth, namely inheritance, which is something for which he will not be taken to task.
But if a person says that by way of arrogance towards people and conceit and boasting of being descended from forefathers who were wealthy and had high status, then in this case it is blameworthy and is one of the deeds of Jaahiliyyah.
Please see the answer to question no. 127248
Fourthly:
If someone says “Japan advanced because of hard work”, this is not shirk if he believes that this happened by the will of Allah, because that is what indeed happened, and that statement highlights the virtue of hard work and perseverance.
But if he believes that Japan achieved what it achieved by means of its people’s genius and huge efforts, without acknowledging the will of Allah, then he is a disbeliever in Allah. Undoubtedly any Muslim who says such a thing would not intend this corrupt meaning; rather he would intend the first meaning, and there is nothing wrong with that.
And Allah knows best.






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Between man and wife, Dought & clear, - * He engaged in foreplay with his wife until he ejaculated

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I engaged in foreplay with my wife during the day in Ramadaan – when we were both fasting – until I ejaculated semen. Allaah knows best whether she also reached climax or not. But I feel very guilty and my heart is filled with pain because I feel that we have committed a great sin.
Is there really any burden of sin on us? If so, what is the kafaarah (expiation)?.
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Praise be to Allaah.
You committed a sin by engaging in foreplay with your wife until you ejaculated, because by doing so you invalidated your fast and violated the sanctity of this blessed month, and you missed out on the reward of fasting, concerning which Allaah says: “He gives up his desire and his food for My sake.” (Narrated by al-Bukhaari, 1761).
Your regret for the action that you did is repentance. The Prophet (peace and blessings of Allaah be upon him) said: “Regret is repentance.” Narrated by Ahmad, 3558; Ibn Maajah, 4252; classed as saheeh by al-Albaani inSaheeh Ibn Maajah, 3429.
By ejaculating you broke your fast on the day when that happened, but you should refrain from eating and drinking for the rest of the day, until sunset. And you have to fast another day to make up for that day.
With regard to the kafaarah (expiation), if you had had intercourse with your wife, the expiation would have been severe, namely freeing a slave; if you could not do that then you would have to fast for two consecutive months; and if you could not do that then you would have to feed sixty poor persons. See question no. 22938
But if you ejaculated without having intercourse then you do not have to offer expiation, rather you only have to make up that day.
Al-Nawawi (may Allaah have mercy on him) said: “If he kisses his wife or has intimacy without penetration, or touches the hand of a woman with his hand etc, then he ejaculates, he has broken his fast. Otherwise (his fast is not broken).”
Al-Majmoo’ , 6/322
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
If (a man) touches his wife, whether he touches her with his hand, or with his face by kissing her, or with his private part (without having intercourse), then if he ejaculates he has broken his fast, but if he does not ejaculate then he does not break his fast thereby.
Al-Sharh al-Mumti’, 6/388
This ruling applies both to you and to your wife. If she reached climax as a result of this foreplay then she also broke her fast, and she has to repent to Allaah and make up this fast on another day. If she did not reach climax then she does not have to do anything.
And Allaah knows best.


Wmbi

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