Neighbourhood and place

۞وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـࣰٔ اۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنࣰ ا وَبِذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱلۡجَارِ ذِي ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَٰنُكُمۡۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالࣰ ا فَخُورًا

Worship God; join nothing with Him. Be good to your parents, to relatives, to orphans, to the needy, to neighbours near and far, to travellers in need, and to your slaves. God does not like arrogant, boastful people

إِنَّا لَمَّا طَغَا ٱلۡمَآءُ حَمَلۡنَٰكُمۡ فِي ٱلۡجَارِيَةِ

But when the Flood rose high, We saved you in the floating ship

وَفِي ٱلۡأَرۡضِ قِطَعࣱ مُّتَجَٰوِرَٰتࣱ وَجَنَّٰتࣱ مِّنۡ أَعۡنَٰبࣲ وَزَرۡعࣱ وَنَخِيلࣱ صِنۡوَانࣱ وَغَيۡرُ صِنۡوَانࣲ يُسۡقَىٰ بِمَآءࣲ وَٰحِدࣲ وَنُفَضِّلُ بَعۡضَهَا عَلَىٰ بَعۡضࣲ فِي ٱلۡأُكُلِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتࣲ لِّقَوۡمࣲ يَعۡقِلُونَ

There are, in the land, neighbouring plots, gardens of vineyards, cornfields, palm trees in clusters or otherwise, all watered with the same water, yet We make some of them taste better than others: there truly are signs in this for people who reason

۞لَّئِن لَّمۡ يَنتَهِ ٱلۡمُنَٰفِقُونَ وَٱلَّذِينَ فِي قُلُوبِهِم مَّرَضࣱ وَٱلۡمُرۡجِفُونَ فِي ٱلۡمَدِينَةِ لَنُغۡرِيَنَّكَ بِهِمۡ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلࣰ ا

If the hypocrites, the sick at heart, and those who spread lies in the city do not desist, We shall rouse you [Prophet] against them, and then they will only be your neighbours in this city for a short while

مَا كَانَ لِأَهۡلِ ٱلۡمَدِينَةِ وَمَنۡ حَوۡلَهُم مِّنَ ٱلۡأَعۡرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ ٱللَّهِ وَلَا يَرۡغَبُواْ بِأَنفُسِهِمۡ عَن نَّفۡسِهِۦۚ ذَٰلِكَ بِأَنَّهُمۡ لَا يُصِيبُهُمۡ ظَمَأࣱ وَلَا نَصَبࣱ وَلَا مَخۡمَصَةࣱ فِي سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوۡطِئࣰ ا يَغِيظُ ٱلۡكُفَّارَ وَلَا يَنَالُونَ مِنۡ عَدُوࣲّ نَّيۡلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلࣱ صَٰلِحٌۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ

The people of Medina and their neighbouring desert Arabs should not have held back from following God’s Messenger, nor should they have cared about themselves more than him: if ever they suffer any thirst, weariness, or hunger in God’s cause, take any step that angers the disbelievers, or cause any harm to an enemy, a good deed is recorded in their favour on account of it- God never wastes the reward of those who do good

Worship God, and associate nothing with Him, and act beautifully toward parents, and toward kinsfolk, orphans, the indigent, and the neighbor who is of kin, and the neighbor who is a stranger, and the companion at your side, and the son of the road, and what your right hands own. This verse begins by mentioning tawḤīd, which is the root of the sciences, the secret of the recogni- tions, the basis of the religion, the foundation of being a Muslim, and the partition between enemy and friend. Any act of obedience without tawḤīd has no value or weight, and its outcome will be nothing but darkness and captivity. Any act of disobedience along with tawḤīd will yield nothing other than familiarity and brightness. TawḤīd is that you say that God is one and that you be one for Him. Saying one is the submit- ter's tawḤīd, and being one is the basis of the recognizer's tawḤīd. The submitter's tawḤīd

And worship God declare His Oneness and associate nothing with Him. Be kind to parents being dutiful and gentle-mannered and near kindred and to orphans and to the needy and to the neighbour who is near to you in terms of physical vicinity or kinship and to the neighbour who is a stranger the one far from you in terms of physical vicinity or kinship; and to the friend at your side a travelling companion or a colleague at work and it is also said one’s wife; and to the wayfarer the one cut off during a journey and to what your right hands own of bondsmen. Surely God loves not the conceited the arrogant and the boastful the one who boasts before people of what he has been given.

Truly when the waters rose high when they rose above all things including mountains and otherwise at the time of the Flood We carried you meaning your forefathers you being in their loins in the sailing vessel the ark which Noah built and by which he and those with him were saved while all the others drowned

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. الْحَاقَّةُ - مَا الْحَاقَّةُ - وَمَا أَدْرَاكَ مَا الْحَاقَّةُ - كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ - فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ - وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ - سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ - فَهَلْ تَرَىٰ لَهُمْ مِنْ بَاقِيَةٍ - وَجَاءَ فِرْعَوْنُ وَمَنْ قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ - فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَابِيَةً - إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ (1. Al-Haqqah!)(2. What is Al-Haqqah?)(3. And what will make you know what Al-Haqqah is?)(4. Thamud and 'Ad denied the Qari'ah!)(5. As for Thamud,

It is not for the people of Medina and for the Bedouins who dwell around them to stay behind God’s Messenger when he sets out on a campaign and to prefer their lives to his life by guarding them against hardships which he the Prophet is content to suffer himself this statement is a prohibition expressed as a predicate; that prohibition against staying behind is because neither thirst nor toil nor hunger afflicts them in the way of God nor tread they any tread mawti’an is a verbal noun meaning wat’an that enrages the disbelievers nor gain any gain from the enemy of God be it through slaughter capture or plunder but a righteous deed is therefore recorded for them that they may be rewarded for it. Truly God does not leave the wage of the virtuous to go to waste that is the wage of those mentioned rather He rewards them.

It was neither befitting for the people of Al-Madinah and the bedouins of the neighborhood to remain behind Allah's Messenger nor to prefer their own lives to his life. That is because they suffer neither Zama' nor Nasab, nor Makhmasah in the cause of Allah, nor did they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy, but is written to their credit as a deed of righteousness. Surely, Allah wastes not the reward of the doers of good (120) Rewards of Jihad Allah, the Exalted and Most Honored, criticizes the people of Al-Madinah and the bedouins around it, who did not participate in the battle of Tabuk with the Messenger of Allah ﷺ. They sought to preserve themselves rather than comfort the Messenger ﷺ during the hardship that he suffered in that battle. They incurred a loss in their share of the reward, since, لَا يُصِيبُهُمْ ظَمَأٌ (they suffer n

أَخْبَرَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ عَمْرٍو، ح وَأَنْبَأَنَا مُحَمَّدُ بْنُ آدَمَ بْنِ سُلَيْمَانَ، عَنِ ابْنِ الْمُبَارَكِ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ عَمْرِو بْنِ أَوْسٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّ الْمُقْسِطِينَ عِنْدَ اللَّهِ تَعَالَى عَلَى مَنَابِرَ مِنْ نُورٍ عَلَى يَمِينِ الرَّحْمَنِ الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيهِمْ وَمَا وَلُوا ‏"‏‏.‏ قَالَ مُحَمَّدٌ فِي حَدِيثِهِ ‏"‏ وَكِلْتَا يَدَيْهِ يَمِينٌ ‏"‏‏.‏

It was narrated from 'Abdullah bin 'Amr bin Al-'As that:The Prophet [SAW] said: "Those who are just and fair will be with Allah, Most High, on thrones of light, at the right hand of the Most Merciful, those who are just in their rulings and in their dealings with their families and those of whom they are in charge." Muhammad (one of the narrators) said in his Hadith: "And both of His hands are right hands

أَخْبَرَنَا سُوَيْدُ بْنُ نَصْرٍ، قَالَ أَنْبَأَنَا عَبْدُ اللَّهِ، عَنْ عُبَيْدِ اللَّهِ، عَنْ خُبَيْبِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ عَاصِمٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ سَبْعَةٌ يُظِلُّهُمُ اللَّهُ عَزَّ وَجَلَّ يَوْمَ الْقِيَامَةِ يَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ إِمَامٌ عَادِلٌ وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللَّهِ عَزَّ وَجَلَّ وَرَجُلٌ ذَكَرَ اللَّهَ فِي خَلاَءٍ فَفَاضَتْ عَيْنَاهُ وَرَجُلٌ كَانَ قَلْبُهُ مُعَلَّقًا فِي الْمَسْجِدِ وَرَجُلاَنِ تَحَابَّا فِي اللَّهِ عَزَّ وَجَلَّ وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ إِلَى نَفْسِهَا فَقَالَ إِنِّي أَخَافُ اللَّهَ عَزَّ وَجَلَّ وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا صَنَعَتْ يَمِينُهُ ‏"‏‏.‏

It was narrated from Abu Hurairah that :The Messenger of Allah [SAW] said: "There are seven whom Allah, the Mighty and Sublime, will shade with His shade on the Day of Resurrection, the Day when there will be no shade but His: A just ruler, a young man who grows up worshipping Allah, the Mighty and Sublime; a man who remembers Allah when he is alone and his eyes flow (with tears); a man whose heart is attached to the Masjid; two men who love each other for the sake of Allah, the Mighty and Sublime; a man who is called (to commit sin) by a woman of high status and beauty, but he says: 'I fear Allah'; and a man who gives charity and conceals it, so that his left hand does not know what his right hand is doing

حَدَّثَنَا أَبُو بَكْرٍ، مُحَمَّدُ بْنُ مَيْمُونٍ الْمَكِّيُّ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ، عَنْ أَبِي زُرْعَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالُوا يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏"‏ أَبَاكَ ‏"‏ ‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏"‏ الأَدْنَى فَالأَدْنَى ‏"‏ ‏.‏

Abu Hurairah, may Allah be pleased with them, said that:Allah's Messenger said: "They said: 'O Messenger of Allah, whom should I treat kindly?' He said: 'Your mother.' He said: 'Then who?' He said :'Your mother." He said: 'Then who?' He said: 'Your father'. He said : 'Then who?' He said: 'The next closest and the next closest

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا جَرِيرٌ، عَنْ سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ لاَ يَجْزِي وَلَدٌ وَالِدَهُ إِلاَّ أَنْ يَجِدَهُ مَمْلُوكًا فَيَشْتَرِيَهُ فَيُعْتِقَهُ ‏"‏ ‏.‏

Abu Hurairah, may Allah be pleased with them, narrated that:Allah's Messenger said: "No child can compensate his father unless he finds a slave, and buys him and sets him free

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُهُ إِذَا مَرِضَ وَيَشْهَدُهُ إِذَا مَاتَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَيُشَمِّتُهُ إِذَا عَطَسَ وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَمُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ ثِقَةٌ رَوَى عَنْهُ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ وَابْنُ أَبِي فُدَيْكٍ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "There are six things due from the believer to another believer: Visiting him when he is ill, attending (his funeral) to him when he dies, accepting his invitation when he invites, giving him Salam when he meets him, replying to him when he sneezes, and wishing him well when he is absent and when he is present

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَضْرَمِيٌّ، مَوْلَى آلِ الْجَارُودِ عَنْ نَافِعٍ، أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ زِيَادِ بْنِ الرَّبِيعِ ‏.‏

Narrated Hadrami, the freed slave of the family of Al-Jarud:from Nafi: "A man sneezed beside Ibn 'Umar and said: 'Al-Hamdulillah Was-Salamu 'Ala Rasulillah. (All praise is due to Allah, and peace upon the Messenger of Allah)'. So Ibn 'Umar said: 'I too say Al-Hamdulillah Was-Salamu 'Ala Rasulillah, but this is not what the Messenger of Allah (ﷺ) taught us. He taught us to say: "Al-Hamdulillah 'Ala Kulli Hal (All praise is due to Allah in every circumstance)

وأما حقوق الجار: فاعلم أن الجوار يقتضى حقا وراء ما تقتضيه أخوة الإسلام فيستحق ما يستحقه كل مسلم وزيادة، وجاء في الحديث: "إن الجيران ثلاثة: جار له حق واحد. وجار له حقان: فالجار المسلم، له حق الإسلام، وحق الجوار. وأما الذي له حق واحد: فالجار المشرك" (1).

فيستحق الجار المسلم ما يستحقه كل مسلم وزيادة إذ قال النبي صلى الله عليه وسلم الجيران ثلاثة جار له حق واحد وجار له حقان وجار له ثلاثة حقوق فالجار الذي له ثلاثة حقوق الجار المسلم ذو الرحم فله حق الجوار وحق الإسلام وحق الرحم وأما الذي له حقان فالجار المسلم له حق الجوار وحق الإسلام وأما الذي له حق واحد فالجار المشرك + حديث الجيران ثلاثة جار له حق وجار له حقان وجار له ثلاثة حقوق الحديث أخرجه الحسن بن سفيان والبزار في مسنديهما وأبو الشيخ في كتاب الثواب وأبو نعيم في الحلية من حديث جابر و ابن عدي من حديث عبد الله بن عمر وكلاهما ضعيف +

أربعون دارا وقيل مستدار أربعين دارا من كل جانب وفي مراسيل الزهري أن رجلا أتى النبي صلى الله عليه وسلم يشكو جارا له فأمر النبي صلى الله عليه وسلم بعض أصحابه أن ينادي ألا إن أربعين دارا جار وقال الزهري وأربعون هكذا وأربعون هكذا وأربعون هكذا وأربعون هكذا يعني ما بين يديه ومن خلفه وعن يمينه وعن شماله وسئل الإمام أحمد عمن يطبخ قدرا وهو في دار السبيل ومعه في الدار نحو ثلاثين أو أربعين نفسا يعني أنهم سكان معه في الدار قال يبدأ بنفسه وبمن يعول فإن فضل أعطي الأقرب إليه وكيف يمكنه أن يعطيهم كلهم قيل له لعل الذي هو جاره يتهاون بذلك القدر ليس له عنده موقع فرأى أنه لا يبعث إليه وأما الصاحب بالجنب ففسره طائفة بالزوجة وفسره طائفة منهم ابن عباس بالرفيق في السفر ولم يريدوا إخراج الصاحب الملازم في الحضر وإنما أرادوا أن صحبة السفر تكفي فالصحبة الدائمة في الحضر أولى ولهذا قال سعيد بن جبير هو الرفيق الصالح وقال زيد بن أسلم هو جليسك في الحضر ورفيقك في السفر وقال ابن زيد هو الرجل يعتريك ويلم بك لتنفعه وفي المس

الخراساني عن عمرو بن شعيب عن أبيه عن جده عن النبي صلى الله عليه وسلم قال من أغلق بابه دون جاره مخافة على أهله وماله فليس ذلك بمؤمن وليس مؤمنا من لا يأمن جاره بوائقه أتدري ما حق الجار إذا استعانك أعنته وإذا استقرضك أقرضته وإذا افتقر عدت عليه وإذا مرض عدته وإذا أصابه خير هنيته وإذا أصابته مصيبة عزيته وإذا مات اتبعت جنازته ولا تستطل عليه بالبناء فتحجب عنه الريح إلا بإذنه ولا تؤذيه بقتار قدرك إلا أن تغرف له وإن اشتريت فاكهة فاهد له فإن لم تفعل فأدخلها سرا ولا يخرج بها ولدك ليغيظ بها ولده ورفع هذا الكلام منكر ولعله من تفسير عطاء الخراساني وقد روي أيضا عن عطاء عن الحسن عن جابر مرفوعا أدنى حق الجوار أن لا تؤذي جارك بقتار قدرك إلا أن تقدح له منها وفي صحيح مسلم عن أبي ذر قال أوصاني خيلي صلى الله عليه وسلم إذا طبخت مرقا فأكثر ماءه ثم انظر إلى أهل بيت جيرانك فأصبهم منها بمعروف وفي رواية أن النبي صلى الله عليه وسلم قال يا أبا ذر إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك وفي المسند والترمذي عن عبدالله

جحيفة قال جاء رجل إلى النبي صلى الله عليه وسلم يشكو جاره فقال له اطرح متاعك في الطريق قال فجعل الناس يمرون به فيلعنونه فجاء إلى النبي صلى الله عليه وسلم فقال يا رسول الله ما لقيت من الناس قال وما لقيت قال يلعنوني قال فقد لعنك الله قبل الناس قال يا رسول الله فإني لا أعود وخرجه أبو داود بمعناه من حديث أبي هريرة ولم يذكر فيه فقد لعنك الله قبل الناس وخرج الخرائطي من حديث أم سلمة قالت دخلت شاة لجارة لنا فأخذت قرصة لنا فقمت إليها فأخذتها من بين لحييها فقال رسول الله صلى الله عليه وسلم إنه لا قليل من أذى الجار فأما إكرام الجار والإحسان إليه فمأمور به وقد قال الله تعالى واعبدوا الله ولا تشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم إن الله لا يحب من كان مختالا فخورا النساء فجمع الله تعالى في هذه الآية بين ذكر حقه على العبد وحقوق العباد على العباد أيضا وجعل العباد الذين أمر بالإحسان إليهم خمسة أنواع أحدها

ومن عقوباتها أنها تباعد عن العبد وليه وأنصح الخلق له وأنفعهم له ومن سعادته في قربه منه وهو الملك الموكل به وتدنى منه عدوه وأغش الخلق له وأعظمهم ضررا له وهو الشيطان فان العبد إذا عصى الله تباعد منه الملك بقدر تلك المعصية حتي أنه يتباعد منه بالكذبة الواحدة مسافة بعيدة وفي بعض الآثار إذا كذب العبد تباعد منه الملك ميلا من نتن ريحه فاذا كان هذا تباعد الملك منه من كذبة واحدة فماذا يكون قدر تباعده منه مما هو أكبر من ذلك وأفحش منه وقال بعض السلف إذا ركب الذكر عجت الأرض إلى الله وهربت الملائكة إلى ربها وشكت إليه عظم ما رأت وقال بعض السلف إذا أصبح ابن آدم ابتدره الملك والشيطان فان ذكر الله وكبره وحمده وهلله طرد الملك الشيطان وتولاه وإن افتتح بغير ذلك ذهب الملك عنه وتولاه الشيطان ولا يزال الملك يقرب من العبد حتي يصير الحكم والطاعة والغلبة له فتتولاه الملائكة فى حياته وعند موته وعند مبعثه قال الله تعالى إن الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة أن لا تخافوا ولا تحزنوا وأبشروا بالجنة

Impulsive and callous traits are more strongly associated with delinquent behavior in higher risk neighborhoods among boys and girls.: The purpose of the present study was to determine whether the effect of impulsive and callous personality traits on delinquent behavior varied across neighborhood context in a population-based, statewide sample of 85,000 Iowa schoolchildren ages 10-19. Two previous studies examining the association between impulsivity and delinquency across disadvantaged and affluent neighborhoods have yielded contrasting findings. Results of the present study suggested a robust moderating effect of neighborhood

Neighbourhood deprivation and the price and availability of fruit and vegetables in Scotland.: Background: Previous research has suggested that fruits and vegetables are more expensive and less readily available in more deprived communities. However, this evidence is mainly based on small samples drawn from specific communities often located in urban settings and thus is not generalisable to national contexts. The present study explores the influence of neighbourhood deprivation and local retail structure on the price and availability of fruit and vegetables in a sample of areas represent

Do urban environments increase the risk of anxiety, depression and psychosis? An epidemiological study.: Background: The present study aimed to investigate whether there is an association between type of living environment (urban versus rural) and anxiety, depression and psychosis in the Scottish population. Methods: Data were obtained from the Scottish Neighbourhood Statistics database on Scottish Index of Multiple Deprivation and urban-rural classifications for 6505 data zones across Scotland. Multiple regression was used to test the association between prescriptions for psychotropic medication f

Relationships between the neighborhood environment and depression in older adults: a systematic review and meta-analysis.: ABSTRACTBackground:While depression is a growing public health issue, the percentage of individuals with depression receiving treatment is low. Physical and social attributes of the neighborhood may influence the level of depressive symptoms and the prevalence of depression in older adults. Methods: This review systematically examined the literature on neighborhood environmental correlates of depression in older adults. Findings were analyzed according to three depression outcomes: depressive sy

A systematic review of built environment and health.: The built environment can be considered a foundation for health and wellness. This structure, whether it be neighborhood layout or safe walking trails, impacts decisions relating to individual and community health outcomes. This review compiled the published research that examined the relationship between built environment and health. Findings from the 23 articles reviewed indicate that neighborhoods that are characterized as more walkable, either leisure-oriented or destination-driven, are asso

The impact of the natural environment on the promotion of active living: an integrative systematic review.: Background: An understanding of how the living environment influences physical activity (PA) is of great importance for health promotion. Researchers have reported increased PA when there is a greater availability of nature within people's living environment. However, little has been said about underlying motivational processes. The aim of this study was to review the existing literature on the relationship between the natural environment (NE) and PA, integrating it into a conceptual model that

PTSD in urban primary care: high prevalence and low physician recognition.

Background: Posttraumatic stress disorder (PTSD) is associated with medical and psychological morbidity. The prevalence of PTSD in urban primary care has not been well described. Objective: To measure the prevalence of PTSD in primary care patients overall and among those with selected conditions (chronic pain, depression, anxiety, heavy drinking, substance dependence (SD), irritable bowel syndrome (IBS), and immigrant status). Design: Cross-sectional study. Participants: English-speaking patients aged 18-65 years old, awaiting primary care appointments in an urban academic medical center, were eligible for enrollment to determine PTSD prevalence (N = 509). Additional eligible participants (n = 98) with IBS or SD were subsequently enrolled. Measurements: PTSD (past year) and trauma exposure were measured with Composite International Diagnostic Interview. We calculated the prevalence of P…

matched on Urban Population (mesh)

Seeking serenity: living with HIV/AIDS in rural Western Canada.

Introduction: The purpose of this naturalistic inquiry was to describe the experience of living with HIV infection in rural Alberta, Canada. Although the urban HIV epidemic has been well researched, the virus continues its spread into more remote populations where there is a need to understand and address its impact. Affected rural residents form a diverse and marginalized group that includes women, Aboriginal peoples, immigrants, injecting drug users, and men who have sex with men, yet there are few data available to inform appropriate health and social services and practice. A number of factors, such as stigma, invisibility, isolation, confidentiality, poverty, and risk behaviours, contribute to the rural experience, but have not been clearly explicated in the literature. This study was conducted in order to better understand the perceptions of health in a rural setting, the processes …

matched on Rural Population (mesh)

Psychological distress amongst AIDS-orphaned children in urban South Africa.

Background: South Africa is predicted to have 2.3 million children orphaned by Acquired Immune Deficiency Syndrome (AIDS) by 2020 (Actuarial Society of South Africa, 2005). There is little knowledge about impacts of AIDS-related bereavement on children, to aid planning of services. This study aimed to investigate psychological consequences of AIDS orphanhood in urban township areas of Cape Town, South Africa, compared to control groups of children and adolescents orphaned by other causes, and non-orphans. Method: One thousand and twenty-five children and adolescents (aged 10-19) were interviewed using socio-demographic questionnaires and standardised scales for assessing depression, anxiety, post-traumatic stress, peer problems, delinquency and conduct problems. Results: Controlling for socio-demographic factors such as age, gender, formal/informal dwelling and age at orphanhood, childre…

matched on Urban Population (mesh)

Is failure to meet spiritual needs associated with cancer patients' perceptions of quality of care and their satisfaction with care?

Purpose: Few studies regarding patients' views about spirituality and health care have included patients with cancer who reside in the urban, northeastern United States. Even fewer have investigated the relationship between patients' spiritual needs and perceptions of quality and satisfaction with care. Patients and methods: Outpatients (N = 369) completed a questionnaire at the Saint Vincent's Comprehensive Cancer Center in New York, NY. The instrument included the Quality of End-of-Life Care and Satisfaction with Treatment quality-of-care scale and questions about spiritual and religious beliefs and needs. Results: The participants' mean age was 58 years; 65% were female; 67% were white; 65% were college educated; and 32% had breast cancer. Forty-seven percent were Catholic; 19% were Jewish; 16% were Protestant; and 6% were atheist or agnostic. Sixty-six percent reported that they were…

matched on Urban Population (mesh)

Dietary intake profile of patients with schizophrenia.

Background: The increasing prevalence of overweight and obesity has become a priority public health issue in the United States. Forty to 62% of people with schizophrenia are obese or overweight (1, 2). High morbidity and mortality in schizophrenia may be attributed to an unhealthy lifestyle such as poor diet, lack of exercise, smoking, and substance abuse (3). Obesity is associated with greater risk of developing hypertension, type 2 diabetes, coronary heart disease, stroke, death, and reduced quality of life compared with that found in the general population (4, 5). We performed a cross-sectional study evaluating the dietary intake of patients with schizophrenia or schizoaffective disorder treated with atypical antipsychotic agents. Methods: Dietary intake of 88 patients from an urban community mental health clinic was measured using a four-day dietary record. Nutritional variables incl…

matched on Urban Population (mesh)

Neurocognitive skills moderate urban male adolescents' responses to preventive intervention materials.

The present experiment was designed to determine whether individual variation in neurobiological mechanisms associated with substance abuse risk moderated effects of a brief preventive intervention on social competency skills. This study was conducted in collaboration with the ongoing preventive intervention study at Johns Hopkins University Prevention Intervention Research Center (JHU PIRC) within the Baltimore City Public Schools. A subsample (N = 120) of male 9th grade students was recruited from the larger JHU study population. Approximately half of the participants had a current or lifetime diagnosis of CD while the other half had no diagnosis of CD or other reported problem behaviors. Measures of executive cognitive function (ECF), emotional perception and intelligence were administered. In a later session, participants were randomly assigned to either an experimental or control gr…

matched on Urban Population (mesh)

Mediators of the stress-substance-use relationship in urban male adolescents.

Exposure to chronic or severe acute stressors throughout the lifespan has been linked with numerous negative behavioral, emotional, cognitive, and physical consequences. Adolescence is considered to be a particularly vulnerable period given that the brain is experiencing dramatic developmental change during this time. The present study examined a sample of adolescents (N=125) considered to be at high risk for stress exposures and drug use by virtue of their environment and low income levels to identify possible neurocognitive (i.e., impulsivity, delay of gratification, emotional perception, and risky decision-making) and social competency mechanisms that may mediate this relationship. Using Mplus, a mediational model was tested using full information maximum likelihood estimates. Risky decision-making and poor social competency skills were related to previous stressful experiences; howev…

matched on Urban Population (mesh)

A multilevel analysis of key forms of community- and individual-level social capital as predictors of self-rated health in the United States.

Communities may be rich or poor in a variety of stocks of social capital. Studies that have investigated relations among these forms and their simultaneous and combined health effects are sparse. Using data on a sample of 24,835 adults (more than half of whom resided in core urban areas) nested within 40 U.S. communities from the Social Capital Benchmark Survey, correlational and factor analyses were applied to determine appropriate groupings among eight key social capital indicators (social trust, informal social interactions, formal group involvement, religious group involvement, giving and volunteering, diversity of friendship networks, electoral political participation, and non-electoral political participation) at each of the community and individual levels. Multilevel logistic regression models were estimated to analyze the associations between the grouped social capital forms and …

matched on Urban Population (mesh)

The influence of stigma and attitudes on seeking help from a GP for mental health problems: a rural context.

Background: Lack of mental health specialists in rural and remote communities suggest that rural communities depend more on general practitioners (GPs) for mental health care. Residents of rural communities are less likely than urban residents to seek help from their GPs for mental health issues. The aim of the current study was to examine whether attitudinal factors including perceived stigma, influenced rural residents seeking help from GPs. Method: Help-seeking for psychological issues was retrospectively reported by 300 community residents in rural north-west Victoria. Current distress levels, functional disability, and current or lifetime syndromal disorder were recorded. Attitudes towards seeking professional psychological help, perceptions of stigma about mental illness, and belief in helpfulness of GPs, were also measured. Results: Having a positive attitude towards seeking profe…

matched on Rural Population (mesh)

Leaving the land: an exploratory study of retirement for a small group of Australian men.

Introduction: Retirement from paid work is a major life change for men and women. It has been suggested that, for men, self-identity is more strongly associated with paid work than is generally the case for women. If this is so, then the retirement transition for men, in which not only the behaviours of a lifetime but also the sense of self must be substantially recast, is of particular interest for the challenges it can present to their wellbeing. Research into male retirement has concentrated on the experiences of urban dwellers. Little is known of the retirement experiences of rural men and particularly of those who, after a life of farming and of close affiliation with the land, have moved from their farms in retirement. Thus, this qualitative study aimed to explore the retirement experiences of a small group of rural men who, in retirement, have left the land. Methods: Using a pheno…

matched on Rural Population (mesh)

Determinants of self-rated health: could health status explain the association between self-rated health and mortality?

The purpose of this study was to investigate factors related to self-rated health and to mortality among 2490 community-living elderly. Respondents were followed for 7.3 years for all-cause mortality. To compare the relative impact of each variable, we employed logistic regression analysis for self-rated health and Cox hazard analysis for mortality. Cox analysis stratified by gender, follow-up periods, age group, and functional status was also employed. Series of analysis found that factors associated with self-rated health and with mortality were not identical. Psychological factors such as perceived isolation at home or 'ikigai (one aspect of psychological well-being)' were associated with self-rated health only. Age, functional status, and social relations were associated both with self-rated health and mortality after controlling for possible confounders. Illnesses and functional sta…

matched on Urban Population (mesh)

Rape perpetration by young, rural South African men: Prevalence, patterns and risk factors.

Sexual violence is a well-recognised global health problem, but there has been remarkably little research on men as perpetrators. The objectives of this paper are to describe the prevalence, patterns and factors associated with rape of an intimate partner and a woman who was not a partner with men aged 15-26 years in rural South Africa. The analysis presented here is of data collected during a baseline survey of participants in a cluster randomised controlled trial of an HIV behavioural intervention. A total of 1370 male volunteers were recruited from 70 rural South African villages. They completed a questionnaire asking about background, sexual practices and perpetration of rape and intimate partner violence. Among these men 16.3% had raped a non-partner, or participated in a form of gang rape; 8.4% had been sexually violent towards an intimate partner; and 79.1% had done neither. The m…

matched on Rural Population (mesh)

Food insecurity and the risks of depression and anxiety in mothers and behavior problems in their preschool-aged children.

Objectives: We sought to determine if the prevalence of depression and anxiety in mothers and the prevalence of behavior problems in preschool-aged children are more common when mothers report being food insecure. Methods: A cross-sectional survey of 2870 mothers of 3-year-old children was conducted in 2001-2003 in 18 large US cities. On the basis of the adult food-security scale calculated from the US Household Food Security Survey Module, mothers were categorized into 3 levels: fully food secure, marginally food secure, and food insecure. The 12-month prevalence in mothers of a major depressive episode and generalized anxiety disorder was assessed by the Composite International Diagnostic Interview-Short Form. A child behavior problem in > or = 1 of 3 domains (aggressive, anxious/depressed, or inattention/hyperactivity) was based on the Child Behavior Checklist. Results: Seventy-one pe…

matched on Urban Population (mesh)

Thirty-year cumulative incidence of chronic bronchitis and COPD in relation to 30-year pulmonary function and 40-year mortality: a follow-up in middle-aged rural men.

Purpose: To describe the 30-year cumulative incidence of chronic bronchitis and COPD in relation to smoking habits. The effect of chronic bronchitis on pulmonary function and mortality was also examined. Methods: Middle-aged men belonging to two rural Finnish cohorts of the Seven Countries Study (n = 1,711 in 1959) were followed up for up to 40 years until 2000. Standard questionnaires were used to measure chronic bronchitis, and repeated spirometry was used to evaluate pulmonary function during the 30 years. Forty-year mortality data were examined. Results: The cumulative incidence of chronic bronchitis and COPD was 42% and 32%, respectively, in continuous smokers, compared to 26% and 14% in ex-smokers and 22% and 12% in never-smokers. During the follow-up, subjects with chronic bronchitis had on average 252 mL (95% confidence interval, 211 to 293 mL) lower forced expiratory volume than…

matched on Rural Population (mesh)

Factors associated with functioning style and coping strategies of families with a child with an autism spectrum disorder.

A survey of parents/caregivers of a child with an autism spectrum disorder (ASD) was conducted to examine the relationship between ASD characteristics, family functioning and coping strategies. Having a child with ASD places considerable stress on the family. Primary caregivers of a child with ASD from a regional and rural area in Victoria, Australia (N = 53) were surveyed concerning their child with ASD, family functioning (adaptability and cohesion), marital satisfaction, self-esteem and coping strategies. Results suggest that these caregivers had healthy self-esteem, although they reported somewhat lower marital happiness, family cohesion and family adaptability than did norm groups. Coping strategies were not significant predictors of these outcome variables. Results highlight the need for support programmes to target family and relationship variables as well as ASD children and thei…

matched on Rural Population (mesh)