Poverty and material deprivation

۞إِنَّمَا ٱلصَّدَقَٰتُ لِلۡفُقَرَآءِ وَٱلۡمَسَٰكِينِ وَٱلۡعَٰمِلِينَ عَلَيۡهَا وَٱلۡمُؤَلَّفَةِ قُلُوبُهُمۡ وَفِي ٱلرِّقَابِ وَٱلۡغَٰرِمِينَ وَفِي سَبِيلِ ٱللَّهِ وَٱبۡنِ ٱلسَّبِيلِۖ فَرِيضَةࣰ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَكِيمࣱ‏

Alms are meant only for the poor, the needy, those who administer them, those whose hearts need winning over, to free slaves and help those in debt, for God’s cause, and for travellers in need. This is ordained by God; God is all knowing and wise

إِن تُبۡدُواْ ٱلصَّدَقَٰتِ فَنِعِمَّا هِيَۖ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَآءَ فَهُوَ خَيۡرࣱ لَّكُمۡۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمۡۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرࣱ‏

If you give charity openly, it is good, but if you keep it secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds: God is well aware of all that you do

هَٰٓأَنتُمۡ هَٰٓؤُلَآءِ تُدۡعَوۡنَ لِتُنفِقُواْ فِي سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبۡخَلُۖ وَمَن يَبۡخَلۡ فَإِنَّمَا يَبۡخَلُ عَن نَّفۡسِهِۦۚ وَٱللَّهُ ٱلۡغَنِيُّ وَأَنتُمُ ٱلۡفُقَرَآءُۚ وَإِن تَتَوَلَّوۡاْ يَسۡتَبۡدِلۡ قَوۡمًا غَيۡرَكُمۡ ثُمَّ لَا يَكُونُوٓاْ أَمۡثَٰلَكُم

though now you are called upon to give [a little] for the sake of God, some of you are grudging. Whoever is grudging is so only towards himself: God is the source of wealth and you are the needy ones. He will substitute other people for you if you turn away, and they will not be like you

۞لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَٱلۡمَلَٰٓئِكَةِ وَٱلۡكِتَٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلۡمَالَ عَلَىٰ حُبِّهِۦ ذَوِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِي ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَٰهَدُواْۖ وَٱلصَّٰبِرِينَ فِي ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِۗ أُوْلَٰٓئِكَ ٱلَّذِينَ صَدَقُواْۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُتَّقُونَ

Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God

يَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلۡ مَآ أَنفَقۡتُم مِّنۡ خَيۡرࣲ فَلِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرࣲ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمࣱ‏

They ask you [Prophet] what they should give. Say, ‘Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do

وَإِذَا حَضَرَ ٱلۡقِسۡمَةَ أُوْلُواْ ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينُ فَٱرۡزُقُوهُم مِّنۡهُ وَقُولُواْ لَهُمۡ قَوۡلࣰ ا مَّعۡرُوفࣰ ا

If other relatives, orphans, or needy people are present at the distribution, give them something too, and speak kindly to them

The freewill offerings are for the poor, and the indigent.... and the son of the road.... O you whose heart has never for one day walked in poverty and who, in your whole life, have never for one hour sat like Jacob in poverty's house of sorrows! O you who have never for one day placed your own attributes with the description of poverty in the mangonel of struggle and never for an instant sacrificed your spirit in the cave of exile and the state of indigence by following the beloved Prophet and the sincerely truthful Abū Bakr. You suppose that without tasting the drink of poverty and wearing the clothes of discipline today you will dwell tomorrow in the domiciles of the High Chambers with the poor among the Companions and the men of the road of poverty. Your supposition is erroneous and your self-governance wrong. They were a thousand times more passionate about that poverty of theirs th

The voluntary almsgivings the alms to be dispensed are only for the poor who cannot find anything to suffice them in the least and the needy who cannot find anything to suffice them and those who work with them that is with these alms in other words the one who collects them the one who takes the oaths from those who claim them the slave to be manumitted by contract as well as the tax-summoner; and those whose hearts are to be reconciled so that they might become Muslims or that Islam might be firmly established or that their peers might become Muslims or that they might defend Muslims all of whom are classed according to different categories. According to al-Shāfi‘ī may God be pleased with him the first and the last of these categories are no longer given of the alms-tax today because of the established power of Islam; in contrast the other two categories are given of the alms-tax accor

(If ye publish your almsgiving�) [2:271]. Said al-Kalbi: �When the saying of Allah, exalted is He, (And whatsoever good thing ye spend�) [2:272], the Companions asked: �O Messenger of Allah! Is giving alms in secret better or giving it in the open?� In response Allah revealed this verse�.

And God is the Unneedy, and you are the poor. God has no need for your obedience, and you are the poor toward His mercy. God is the Unneedy and has no need for anyone. He is One and has no associate or partner. He is the Compeller, and no one has the color of union with Him. He is the Owner of the Kingdom, and no matter what He does, no one has the gall to protest or a way to fight. If you were to gather all the deeds of the sincerely truthful among the folk of the earth and all the obedient acts of the holy ones of heaven, they would not have the weight of a gnat's wing in the scales of the majesty of the Possessor of Majesty. Beware! Never look at your own distracted deeds or your own tiny intellect with the eye of self-admiration. When you seek Him, seek Him through His bounty, not your intellect and knowledge. Were it not for God's bounty toward you, and His mercy, none of you would

Piety is not that you turn your faces to the east and the west. Rather, piety is he who has faith in God, the Last Day, the angels, the Book, and the prophets; who gives wealth despite lov- ing it to kinsfolk, orphans, the indigent, the son of the road, beggars, and slaves; and who per- forms the prayer and gives the alms tax; those who are loyal to their covenant when they make a covenant; those who are patient in misfortune, hardship, and moments of peril. It is they who have been truthful, and it is they who are the godwary. You have learned what the Shariah stipulates in terms of the outward meaning of this verse. Now listen to the inner meaning in the tongue of allusion and recognize the signs of the Haqiqah, for the Haqiqah is to the Shariah as the spirit is to the body. What is a body without a spirit? Such is the Shariah without the Haqiqah. The Shariah is the house of the servit

They ask thee what they should expend. Say: “Whatever good you expend should be for parents and kinsmen, orphans, the indigent, and the son of the road.” And whatever good you do, God knows it. Throwing away money in the path of the Shariah is beautiful, but it is not like throwing away the spirit in the field of the Haqiqah and becoming separate from all others at the moment of contem- plation. Keeping to the stipulation of loyalty is beautiful, but not as much as becoming separate from self and stepping onto the carpet of limpidness. Someone asks, “What should we do with our property? How should we spend it?” The Shariah answers, “From 200 dirhams, 5 dirhams; from 20 dinars, one-half dinar.” Someone else asks and the Haqiqah answers, “You will not be with Him along with body and spirit.” Yes, the story of the wage-earners is one thing, the story of the recognizers something else. The w

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا هِشَامُ بْنُ سَعْدٍ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ تَعُدْ فِي صَدَقَتِكَ ‏"‏ ‏.‏

It was narrated from 'Umar bin Khattab that:the Messenger of Allah (ﷺ) said: “Do not take back your charity.”

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ الدِّمَشْقِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا الأَوْزَاعِيُّ، حَدَّثَنِي أَبُو جَعْفَرٍ، مُحَمَّدُ بْنُ عَلِيٍّ حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَثَلُ الَّذِي يَتَصَدَّقُ ثُمَّ يَرْجِعُ فِي صَدَقَتِهِ مَثَلُ الْكَلْبِ يَقِيءُ ثُمَّ يَرْجِعُ فَيَأْكُلُ قَيْئَهُ ‏"‏ ‏.‏

Abdullah bin 'Abbas narrated that the Messenger of Allah (ﷺ) said:“The likeness of the one who gives charity then takes it back is that of a dog who vomits then goes back and eats its vomit.”

حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ التَّمِيمِيُّ الْكُوفِيُّ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنِ الْمَعْرُورِ بْنِ سُوَيْدٍ، عَنْ أَبِي ذَرٍّ، قَالَ جِئْتُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَهُوَ جَالِسٌ فِي ظِلِّ الْكَعْبَةِ ‏.‏ قَالَ فَرَآنِي مُقْبِلاً فَقَالَ ‏"‏ هُمُ الأَخْسَرُونَ وَرَبِّ الْكَعْبَةِ يَوْمَ الْقِيَامَةِ ‏"‏ ‏.‏ قَالَ فَقُلْتُ مَا لِي لَعَلَّهُ أُنْزِلَ فِيَّ شَيْءٌ ‏.‏ قَالَ قُلْتُ مَنْ هُمْ فِدَاكَ أَبِي وَأُمِّي ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ هُمُ الأَكْثَرُونَ إِلاَّ مَنْ قَالَ هَكَذَا وَهَكَذَا وَهَكَذَا ‏"‏ ‏.‏ فَحَثَا بَيْنَ يَدَيْهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ ‏.‏ ثُمَّ قَالَ ‏"‏ وَالَّذِي نَفْسِي بِيَدِهِ لاَ يَمُوتُ رَجُلٌ فَيَدَعُ إِبِلاً أَوْ بَقَرًا لَمْ يُؤَدِّ زَكَاتَهَا إِلاَّ جَاءَتْهُ يَوْمَ الْقِيَامَةِ أَعْظَمَ مَا كَانَتْ وَأَسْمَنَهُ تَطَؤُهُ بِأَخْفَافِهَا وَتَنْطَحُهُ بِقُرُونِهَا كُلَّمَا نَفِدَتْ أُخْرَاهَا عَادَتْ عَلَيْهِ أُولاَهَا حَتَّى يُقْضَى بَيْنَ النَّاسِ ‏"‏ ‏.‏ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ مِثْلُهُ ‏.‏ وَعَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ رضى الله عنه قَالَ لُعِنَ مَانِعُ الصَّدَقَةِ ‏.‏ وَعَنْ قَبِيصَةَ بْنِ هُلْبٍ عَنْ أَبِيهِ وَجَابِرِ بْنِ عَبْدِ اللَّهِ وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي ذَرٍّ حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَاسْمُ أَبِي ذَرٍّ جُنْدُبُ بْنُ السَّكَنِ وَيُقَالُ ابْنُ جُنَادَةَ ‏.‏ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُنِيرٍ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ حَكِيمِ بْنِ الدَّيْلَمِ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ قَالَ الأَكْثَرُونَ أَصْحَابُ عَشَرَةِ آلاَفٍ ‏.‏ قَالَ وَعَبْدُ اللَّهِ بْنُ مُنِيرٍ مَرْوَزِيٌّ رَجُلٌ صَالِحٌ ‏.‏

Abu Dharr narrated:"I came to the Messenger of Allah while he was sitting in the shade of the Ka'bah." He said: "He saw me approaching and he said: 'They are lost on the Day of Judgment! By the Lord of the Ka'bah!'" He said: "I said t myself: Woe is me! Perhaps something has been revealed about me!'" He said: "So I said: 'Who are they, and may my father and mother be ransomed for you.' So the Messenger of Allah said: 'They are those who have much, except for who says like this, and this, and this and motioned with his hand to his front, and t his right, and to his left.' Then he said: 'By the One in Whose Hand is my soul! No man will die, leaving a camel or a cow that he did not pay Zakat on, except that it will come on the Day of Judgment larger and fatter than it was, they will tread him under their hooves and butt him with their horns, all of them; such that when the last of them has had a turn, the first returns to him, until he is judged before the people

حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْحَمِيدِ الْكُوفِيُّ، حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ كُنَّا نَتَمَنَّى أَنْ يَأْتِيَ، الأَعْرَابِيُّ الْعَاقِلُ فَيَسْأَلَ النَّبِيَّ صلى الله عليه وسلم وَنَحْنُ عِنْدَهُ فَبَيْنَا نَحْنُ عَلَى ذَلِكَ إِذْ أَتَاهُ أَعْرَابِيٌّ فَجَثَا بَيْنَ يَدَىِ النَّبِيِّ صلى الله عليه وسلم فَقَالَ يَا مُحَمَّدُ إِنَّ رَسُولَكَ أَتَانَا فَزَعَمَ لَنَا أَنَّكَ تَزْعُمُ أَنَّ اللَّهَ أَرْسَلَكَ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَبِالَّذِي رَفَعَ السَّمَاءَ وَبَسَطَ الأَرْضَ وَنَصَبَ الْجِبَالَ آللَّهُ أَرْسَلَكَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَإِنَّ رَسُولَكَ زَعَمَ لَنَا أَنَّكَ تَزْعُمُ أَنَّ عَلَيْنَا خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَبِالَّذِي أَرْسَلَكَ آللَّهُ أَمَرَكَ بِهَذَا قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَإِنَّ رَسُولَكَ زَعَمَ لَنَا أَنَّكَ تَزْعُمُ أَنَّ عَلَيْنَا صَوْمَ شَهْرٍ فِي السَّنَةِ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ صَدَقَ ‏"‏ ‏.‏ قَالَ فَبِالَّذِي أَرْسَلَكَ آللَّهُ أَمَرَكَ بِهَذَا قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَإِنَّ رَسُولَكَ زَعَمَ لَنَا أَنَّكَ تَزْعُمُ أَنَّ عَلَيْنَا فِي أَمْوَالِنَا الزَّكَاةَ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ صَدَقَ ‏"‏ ‏.‏ قَالَ فَبِالَّذِي أَرْسَلَكَ آللَّهُ أَمَرَكَ بِهَذَا فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَإِنَّ رَسُولَكَ زَعَمَ لَنَا أَنَّكَ تَزْعُمُ أَنَّ عَلَيْنَا الْحَجَّ إِلَى الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ قَالَ فَبِالَّذِي أَرْسَلَكَ آللَّهُ أَمَرَكَ بِهَذَا فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ نَعَمْ ‏"‏ ‏.‏ فَقَالَ وَالَّذِي بَعَثَكَ بِالْحَقِّ لاَ أَدَعُ مِنْهُنَّ شَيْئًا وَلاَ أُجَاوِزُهُنَّ ‏.‏ ثُمَّ وَثَبَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ إِنْ صَدَقَ الأَعْرَابِيُّ دَخَلَ الْجَنَّةَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ وَقَدْ رُوِيَ مِنْ غَيْرِ هَذَا الْوَجْهِ عَنْ أَنَسٍ عَنِ النَّبِيِّ صلى الله عليه وسلم ‏.‏ سَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَقُولُ قَالَ بَعْضُ أَهْلِ الْعِلْمِ فِقْهُ هَذَا الْحَدِيثِ أَنَّ الْقِرَاءَةَ عَلَى الْعَالِمِ وَالْعَرْضَ عَلَيْهِ جَائِزٌ مِثْلُ السَّمَاعِ ‏.‏ وَاحْتَجَّ بِأَنَّ الأَعْرَابِيَّ عَرَضَ عَلَى النَّبِيِّ صلى الله عليه وسلم فَأَقَرَّ بِهِ النَّبِيُّ صلى الله عليه وسلم ‏.‏

Anas narrated:"We used to hope that an intelligent Bedouin would show up to question the Prophet while we were with him. So one while we were with him, a Bedouin came, kneeling in front of the Prophet, and he said: 'O Muhammad, your messenger came to us and told us that you say that Allah sent you.' So the Prophet say: 'Yes.' He said, 'So, (swear) by the One who raised the heaves, and spread out the earth, and erected the mountains; has Allah sent you?' The Prophet said, 'Yes.' He said: 'Your messenger told us that you say that there are five prayers required from us in a day and a night.' The Prophet said, 'Yes.' He said, 'By the One Who sent you, has Allah ordered that you you?' He said, 'Yes.' He said, 'Your messenger told us that you say that we are required to fast for a month out of the year.' He said, 'He told the truth.' He said, 'By the One Who sent you, has Allah ordered that you?' The Prophet said, 'Yes.' He said, 'Your messenger told us that Zakat is required from our wealth.' The Prophet said, 'He told the truth.' He said, 'By the One Who sent you, has Allah ordered you that?' The Prophet said, 'Yes.' He said, 'Your messenger told us that you say that we are required to perform Hajj to Allah's House if able to undertake the journey.' The Prophet said, 'Yes.' He said, 'By the One Who sent you, has Allah Commanded you that?' (The Prophet said:) 'Yes.' So he said: 'By the One Who sent you with the Truth, I will not leave any of them, nor surpass them.' Then he got up quickly (leaving). The Prophet said: 'If the Bedouin told the truth, then he will enter Paradise

حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ، حَدَّثَنَا وَكِيعُ بْنُ الْجَرَّاحِ، حَدَّثَنَا زَكَرِيَّا بْنُ إِسْحَاقَ الْمَكِّيُّ، عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ صَيْفِيٍّ، عَنْ أَبِي مَعْبَدٍ، مَوْلَى ابْنِ عَبَّاسٍ عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ ـ صلى الله عليه وسلم ـ بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ ‏ "‏ إِنَّكَ تَأْتِي قَوْمًا أَهْلَ كِتَابٍ فَادْعُهُمْ إِلَى شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنِّي رَسُولُ اللَّهِ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ فِي فُقَرَائِهِمْ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهَا لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ ‏"‏ ‏.‏

Ibn Abbas(RAH) narrated that:the Prophet send Muadh to Yemen, and said: “You are going to some people among the People of the Book. Call them to bear witness that none has the right to be worshipped but Allah, and that I am the messenger of Allah. If they obey that, then tell them that Allah has enjoined upon them five prayers every day and night. If they obey that, then tell them that Allah has enjoined upon them charity (Zakat) from their wealth, to be taken from the rich and given to their poor. If they obey that, then beware of (taking) the best of their wealth. And beware of the supplication of the oppressed, for there is no barrier between and Allah.”

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَرَ الْعَدَنِيُّ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ، وَجَامِعِ بْنِ أَبِي رَاشِدٍ، سَمِعَا شَقِيقَ بْنَ سَلَمَةَ، يُخْبِرُ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، عَنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏"‏ مَا مِنْ أَحَدٍ لاَ يُؤَدِّي زَكَاةَ مَالِهِ إِلاَّ مُثِّلَ لَهُ يَوْمَ الْقِيَامَةِ شُجَاعًا أَقْرَعَ حَتَّى يُطَوِّقَ عُنُقَهُ ‏"‏ ‏.‏ ثُمَّ قَرَأَ عَلَيْنَا رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ مِصْدَاقَهُ مِنْ كِتَابِ اللَّهِ تَعَالَى ‏(‏وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ}‏ الآيَةَ ‏.‏

Abdullah bin Masud (RAH) narrated that:the Messenger of Allah said: “There is no one who does not pay Zakat on his wealth but a bald headed snake will be made to appear to him on the Day of Resurrection, until it encircles his neck.” Then the messenger of Allah recited the following Verse from the Book of Allah the Most High: “And let not those who covetously withhold of that which Allah had bestowed on them of His Bounty(wealth) think that is good for them”

المرتبة الأولى مشتركة بين الخلق وهي ذل الحاجة والفقر إلى الله فأهل السموات والأرض جميعا محتاجون إليه فقراء إليه وهو وحده الغني عنهم وكل أهل السموات والأرض يسألونه وهو لا يسأل أحدا

وقال يحيى بن معاذ رحمة الله عليه مسكين ابن آدم لو خاف النار كما يخاف الفقر دخل الجنة

وقال بعض الحكماء مسكين ابن آدم لو خاف من النار كما يخاف من الفقر لنجا منهما جميعا ولو رغب فى الجنة كما يرغب فى الغنى لفاز بهما جميعا ولو خاف الله فى الباطن كما يخاف خلقه فى الظاهر لسعد فى الدارين جميعا

وقد ذكرنا جملة من أخبار الإيثار وأحوال الأولياء في كتاب الفقر والزهد فلا حاجة إلى الإعادة ههنا وبالله التوفيق وعليه التوكل فيما يرضيه عز وجل

اعلم أن الفقر عبارة عن فقد ما هو محتاج إليه أما فقد ما لا حاجة إليه فلا يسمى فقرا

فإذا أفرد عم وإذا قرن بغيره خص كاسم الفقير والمسكين لما أفرد أحدهما في مثل قوله [273 البقرة] : {للفقراء الذين أحصروا في سبيل الله} وقوله [89 المائدة] : {إطعام عشرة مساكين} دخل فيه الآخر ولما قرن بينهما في

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Elder abuse: a systematic review of risk factors in community-dwelling elders.: Objective: to undertake a systematic literature review of risk factors for abuse in community-dwelling elders, as a first step towards exploring the clinical utility of a risk factor framework. Search strategy and selection criteria: a search was undertaken using the MEDLINE, CINAHL, EMBASE and PsycINFO databases for articles published in English up to March 2011, to identify original studies with statistically significant risk factors for abuse in community-dwelling elders. Studies concerning s

Does Social and Economic Disadvantage Predict Lower Engagement with Parenting Interventions? An Integrative Analysis Using Individual Participant Data.: There is a social gradient to the determinants of health; low socioeconomic status (SES) has been linked to reduced educational attainment and employment prospects, which in turn affect physical and mental wellbeing. One goal of preventive interventions, such as parenting programs, is to reduce these health inequalities by supporting families with difficulties that are often patterned by SES. Despite these intentions, a recent individual participant data (IPD) meta-analysis of the Incredible Yea

Pervasive Discrimination and Allostatic Load in African American and White Adults.

Objective: This study aimed to examine associations among race, the accumulation of multiple forms of discriminatory experiences (i.e., "pervasive discrimination"), and allostatic load (AL) in African Americans and whites in midlife. Methods: Using data collected in 2004 to 2006 from 226 African American and 978 white adults (57% female; mean [SD] age = 54.7 [0.11] years) in the Midlife in the United States II Biomarker Project, a pervasive discrimination score was created by combining three discrimination scales, and an AL score was created based on 24 biomarkers representing seven physiological systems. Linear regression models were conducted to examine the association between pervasive discrimination and AL, adjusting for demographics and medical, behavioral, and personality covariates. A race by pervasive discrimination interaction was also examined to determine whether associations …

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Gender Inequality and the Sexual and Reproductive Health Status of Young and Older Women in the Afar Region of Ethiopia.

The main purpose of this research was to analyze gender context in the Afar region of Ethiopia and propose a set of strategies or actions to improve adolescent and youth health. Using a pre-established gender analysis framework, an explorative qualitative study was conducted in five districts. Sixteen key informants and eight focus group discussions were conducted among adult women and men of young adolescents and youth. The study revealed that younger and older women are the most disadvantaged groups of the society. This is due to the high workload on women and girls (housekeeping, building a house and taking care of cattle and children), they also are less valued, have no control over resources and have no part in decision making, including their personal life choices. As a result, they rarely access school and health facilities. They are forced get married according to arranged marria…

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Shorter birth intervals between siblings are associated with increased risk of parental divorce.

Birth intervals are a crucial component of fertility behaviour and family planning. Short birth intervals are associated-although not necessarily causally-with negative health-related outcomes, but less is known about their associations with family functioning. Here, the associations between birth intervals and marital stability were investigated by Cox regression using a nationally representative, register-based sample of individuals with two (N = 42,481) or three (N = 22,514) children from contemporary Finland (observation period 1972-2009). Shorter interbirth intervals were associated with an increased risk of parental divorce over a ten-year follow-up. Individuals with birth intervals of up to 1.5 years had 24-49 per cent higher divorce risk compared to individuals whose children were born more than 4 years apart. The pattern was similar in all socioeconomic groups and among individu…

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Socio-economic status, self-rated health and mental health: the mediation effect of social participation on early-late midlife and older adults.

Background: Socioeconomic status (SES) is a major determinant of diverse health outcomes, among these are self-rated-health and mental health. Yet the mechanisms underlying the SES-health relation are not fully explored. Socioeconomic inequalities in health and mental health may form along several pathways. One is social participation which is linked to better self-rated-health and mental health. We examined (1) whether various social participation practices, including the usage of information and communication technology, relate to a unidimensional or multidimensional phenomenon (2) the relationship among SES, social participation, self-rated-health and mental health; (3) whether social participation and mental health mediates the association between SES and self-rated-health; (4) whether social participation and self-rated-health mediates the links between SES and mental health. Method…

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Resilience, burnout and coping mechanisms in UK doctors: a cross-sectional study.

Aims: This cross-sectional study aimed to assess resilience, professional quality of life and coping mechanisms in UK doctors. It also aimed to assess the impact of demographic variables, such as sex, grade and specialty on these factors. Methods: During October and November 2018, medical doctors in the UK were eligible to complete an online survey made up of validated psychological instruments. Royal Colleges and other medical organisations invited their membership to participate via newsletters, email invitations, websites and social media. Results: 1651 doctors participated from a wide range of specialties and grades across the UK. The mean resilience score was 65.01 (SD 12.3), lower than population norms. Of those who responded, 31.5% had high burnout (BO), 26.2% had high secondary traumatic stress and 30.7% had low compassion satisfaction (CS). Doctors who responded from emergency m…

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Knowledge, information needs and behavior regarding HIV and sexually transmitted infections among migrants from sub-Saharan Africa living in Germany: Results of a participatory health research survey.

Background: A total of 3,419 new HIV diagnoses were reported in Germany in 2016, with migrants from sub-Saharan Africa (misSA) accounting for 14.1%. To understand the driving factors behind the epidemiological situation, we conducted a quantitative cross-sectional survey on knowledge, attitudes, behavior, and practices regarding HIV and sexually transmitted infections (STIs) among misSA living in six German cities utilizing participatory health research. Methods: Participants were recruited by peer researchers. Levels of knowledge, information needs, and preferred methods of information dissemination were analyzed to inform future prevention planning. Additionally, we analyzed sexual behavior and other risk factors for contracting HIV and STIs. The results may facilitate the formulation of targeted prevention messages in the future. Results: We included 2,432 participants in the analysis…

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Positive influence of peers' interpersonal character on children's interpersonal character: The moderating role of children's and peers' social status.

Introduction: Peers are an important source of influence on children's social development. This study investigated the positive association between peers' and children's interpersonal character (i.e., humanity and justice) and the moderating role of children's and peers' social status including wealth (family SES), power (class leadership), and prestige (social preference and social visibility). Methods: The participants were 1555 fourth-to ninth-graders (Mage = 12.76; 46.9% boys) and their reciprocal playmates in China. Questionnaires and peer nomination methods were used to measure interpersonal character and social status. Children's reciprocal playmates were used as the source of peer influence. Results: The playmates' humanity and justice were positively associated with the children's humanity and justice regardless of the child's grade, gender, or sibling status. Children's level o…

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Parental health literacy and health knowledge, behaviours and outcomes in children: a cross-sectional survey.

Background: Health literacy (HL) is closely associated with leading health indicators such as engaging in healthy behaviours and experiencing a healthy social environment. Parents represent a critical subgroup among the adult population since they are not only responsible for their own health but also for the health of their children. Previous research suggests that parents with low HL are less likely to meet the preventive and health care needs of their children but there are gaps in the available information and there is not any data available yet for the German context. Methods: In preparation of an implementation study, a cross-sectional survey was conducted in 28 elementary and secondary schools in Germany. The parent questionnaire was completed by 4217 parents and included the short form of the European Health Literacy Survey Questionnaire (HLS-EU-Q16). The child questionnaire exam…

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Digital Divide in Perceived Benefits of Online Health Care and Social Welfare Services: National Cross-Sectional Survey Study.

Background: The number of online services in health care is increasing rapidly in developed countries. Users are expected to take a more skilled and active role in taking care of their health and prevention of ill health. This induces risks that users (especially those who need the services the most) will drop out of digital services, resulting in a digital divide or exclusion. To ensure wide and equal use of online services, all users must experience them as beneficial. Objective: This study aimed to examine associations of (1) demographics (age, gender, and degree of urbanization), (2) self-rated health, (3) socioeconomic position (education, experienced financial hardship, labor market position, and living alone), (4) social participation (voting, satisfaction with relationships, and keeping in touch with friends and family members), and (5) access, skills, and extent of use of inform…

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Individual and community level determinants of short birth interval in Ethiopia: A multilevel analysis.

Background: The World Health Organization recommends a minimum of 33 months between two consecutive live births to reduce the risk of adverse maternal and child health outcomes. However, determinants of short birth interval have not been well understood in Ethiopia. Objective: The aim of this study was to assess individual- and community-level determinants of short birth interval among women in Ethiopia. Methods: A detailed analysis of the 2016 Ethiopian Demographic and Health Survey data was performed. A total of 8,448 women were included in the analysis. A two-level multilevel logistic regression analysis was used to identify associated individual- and community-level factors and estimate between-community variance. Results: At the individual-level, women aged between 20 and 24 years at first marriage (AOR = 1.37; 95% CI: 1.18-1.60), women aged between 25 and 29 years at first marriage…

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Burnout in Pediatric Residents: Three Years of National Survey Data.

Background: We aimed to describe the national epidemiology of burnout in pediatric residents. Methods: We conducted surveys of residents at 34 programs in 2016, 43 programs in 2017, and 49 programs in 2018. Survey items included the Maslach Burnout Inventory, demographics, program characteristics, personal qualities, experiences, and satisfaction with support, work-life balance, and learning environment. Analyses included cross-sectional comparisons and cross-sectional and longitudinal regression. Results: More than 60% of eligible residents participated; burnout rates were >50% in all years and not consistently associated with any demographic or residency characteristics. Cross-sectional associations were significant between burnout and stress, sleepiness, quality of life, mindfulness, self-compassion, empathy, confidence in providing compassionate care (CCC), being on a high-acuity rot…

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Social inequalities in multimorbidity, frailty, disability, and transitions to mortality: a 24-year follow-up of the Whitehall II cohort study.

Background: Social inequalities in mortality persist in high-income countries with universal health care, and the mechanisms by which these inequalities are generated remain unclear. We aimed to examine whether social inequalities were present before or after the onset of adverse health conditions (multimorbidity, frailty, and disability). Methods: Our analysis was based on data from the ongoing Whitehall II cohort study, which enrolled British civil servants aged 35-55 years in 1985-88. Participants were assessed for three indicators of socioeconomic status (education, occupational position, and literacy) at age 50 years. Participants underwent clinical examinations (in 2002-04, 2007-09, 2012-13, and 2015-16) for assessment of frailty (two or more of low physical activity, slow walking speed, poor grip strength, weight loss, and exhaustion) and disability (two or more difficulties in ba…

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Factors influencing sexual and reproductive health among adolescents in Lao PDR.

Background: Adolescents are particularly vulnerable to poor sexual and reproductive health outcomes. In addition, Lao PDR has the highest teenage pregnancy rate in southeast Asia and a high maternal mortality ratio. Objective: This study aimed to provide a comprehensive exploration of factors that influence SRH knowledge, attitudes, and practices of adolescents in Bokeo Province, Lao PDR. Method: Data from the Adolescent Girl Situation Analysis cross-sectional study, collected in 2018 using a mixed-method approach with 837 adolescents aged 10-19, and key informant interviews, were analysed. Regression analyses were used to identify predictors of modern contraception knowledge, autonomy, gender-based violence, sexual activity, and contraception use. This was complemented with qualitative thematic content analysis. Results: Adolescents living in two rural districts had lower sexual and rep…

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Characteristics of bipolar I and II disorder: A study of 8766 individuals.

Objectives: Large-scale studies on phenotypic differences between bipolar disorder type I (BDI) and type II (BDII) are scarce. Methods: Individuals with BDI (N = 4806) and BDII (N = 3960) were compared with respect to clinical features, illness course, comorbid conditions, suicidality, and socioeconomic factors using data from the Swedish national quality assurance register for bipolar disorders (BipoläR). Results: BDII had higher rate of depressive episodes and more frequent suicide attempts than BDI. Furthermore, the BDII group were younger at first sign of mental illness and showed higher prevalence of psychiatric comorbidity but were more likely to have completed higher education and to be self-sustaining than the BDI group. BDII more frequently received psychotherapy, antidepressants, and lamotrigine. BDI patients had higher rate of hospitalizations and elated episodes, higher BMI, …

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Factors influencing institutional delivery and the role of accredited social health activist (ASHA): a secondary analysis of India human development survey 2012.

Background: India has focused on incentivizing institutional delivery and introducing the ASHA worker as a key strategy to improve maternal health outcomes. We examined the determinants of institutional delivery and the role of the ASHA worker in shaping choice regarding place of delivery. Methods: We used data from the India Human Development Survey-II conducted in 2011-12, and extracted an analytic sample of women (N = 8711) who reported having at least one child since 2005. Logistic regression was used to examine influence of socio-demographic factors, frequency of antenatal care (ANC) contacts and exposure to ASHA worker on institutional delivery. Results: About 15% of the respondents had eight or more ANC contacts. The odds of having an institutional delivery were higher among those respondents who had 8 or more ANC contacts (OR = 3.39, p < 0.001, 95% CI: 2.26, 5.08), and those who …

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Mental distress during the COVID-19 pandemic among US adults without a pre-existing mental health condition: Findings from American trend panel survey.

Most individuals in the United States have no history of a mental health condition yet are at risk for psychological distress due to the COVID-19 pandemic. The objective of this study was to assess the frequency and risk and protective factors of psychological distress, during the beginning of the COVID-19 pandemic, in this group. Data comes from the Pew Research Center's American Trends Panel (ATP), a probability-based online survey panel representative of the US adult population. The analytic sample consisted of 9687 individuals with no prior history of a mental health condition who completed the survey between March 19-24, 2020. Explanatory variables included sociodemographic factors and items related to behavior, perceptions, and experiences surrounding the pandemic. The outcome was psychological distress, measured by five items on symptoms of anxiety, depression, loneliness, sleep d…

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"I Don't Feel Like the Odd One": Utilizing Content Analysis to Compare the Effects of Social Media Use on Well-Being Among Sexual Minority and Nonminority US Young Adults.

Purpose: Although there is evidence of associations between social media (SM) use and mental well-being among the general population, these associations among lesbian, gay, and bisexual (LGB) persons are poorly understood. This study compared the influence of SM experiences on mental well-being between LGB and non-LGB persons. Design and setting: Online cross-sectional survey. Participants: National sample of 2408 US adults aged 18 to 30 years. Method: We asked participants to provide examples of when SM affected their well-being separately in good and bad ways. We coded, summed, and used rate ratios (RRs) to compare responses of LGB and non-LGB individuals. Thematically similar codes were described and grouped into categories. Results: Most responses described positive SM effects. However, of 6 codes that were significantly more frequent among LGB respondents, only social capital (RR = …

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Psychological effects of the COVID-2019 pandemic: Perceived stress and coping strategies among healthcare professionals.

Starting from China, the coronavirus disease (COVID-19) contagion spread unexpectedly and quickly all over the world, particularly affecting Italy. In the early stages of the epidemic, healthcare professionals have been in the front-line to manage the infection. The current study aimed to analyse the impact of COVID-19 outbreak on healthcare professionals and to detect some risk and protective factors of their distress levels, with regard to socio-demographic variables, direct exposure to COVID-19 and the coping strategies used to deal with stress. The data were collected during the peak of the infection. A total of 595 healthcare professionals enrolled in the study and completed the measures of socio-demographical and professional data, perceived stress (PSS) and coping strategies (COPE- NVI-25). Overall, we found that a positive attitude towards the stressful situation was the main pro…

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The implications of childcare on grandparents' health self-management in a Chinese elderly population.

Grandparents caring for grandchildren has become a common experience in China. However, the health implications of grandparenting, especially for health self-management, remain unclear. A cross-sectional study was conducted to investigate the effects of grandparenting on health self-management in older adults in China. Information on socioeconomic characteristics, grandparenting, and health self-management was collected through interviewer-administered questionnaires. Age less than 50, male gender, higher education level, being a local resident, having a chronic illness, and supporting themselves financially were all factors that were significantly positively associated with health self-management (P < .05) in grandparents. Grandparenting characteristics, including caring for grandchildren at night, a caregiving burden of more than 50%, poorly behaved grandchildren, caring for grandchild…

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The relationship between death obsession and religiosity in non-demented Muslim residents of a nursing home in TunisiaDeath obsession and religiosity.

Background: Death distress is a significant problem in the older population and may be more pronounced in certain vulnerable older people, including those living in nursing home facilities. We aimed to assess death obsession (DO) in elderly people without dementia living in nursing homes, and to examine the association between DO and religiosity. Methods: We carried out a cross-sectional survey involving 42 elderly subjects living in a nursing home in Manouba, Tunisia. The "Mini-Mental State Examination", "Geriatric Depression Scale", "Activity of Daily Living", "Cumulative Illness Rating Scale-Geriatric", "Death Obsession Scale", "Brief Religious Coping Scale" and "Arabic Religiosity Scale" were used to assess cognitive functions, depression, level of dependency, comorbidities, death obsession, religious coping, and religiosity, respectively. Results: We found relatively high death obse…

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How do early-life adverse childhood experiences mediate the relationship between childhood socioeconomic conditions and adolescent health outcomes in the UK?

Background: Both adverse childhood experiences (ACEs) and adverse childhood socioeconomic conditions (SECs) in early life are associated with poor outcomes across the life course. However, the complex interrelationships between childhood SECs and ACEs are unclear, as are the consequences for health outcomes beyond childhood. We therefore assessed the extent to which early-life ACEs mediate the relationship between SECs and socioemotional behavioural problems, cognitive disability and overweight/obesity in adolescence. Methods: We used longitudinal data from the UK Millennium Cohort Study (MSC). Outcomes assessed at age 14 were socioemotional behavioural problems, cognitive disability and overweight/obesity. SECs at birth were measured by maternal education. Potentially mediating ACEs measured up to 5 years were verbal and physical maltreatment, parental drug use, domestic violence, paren…

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Chronic psychosocial and financial burden accelerates 5-year telomere shortening: findings from the Coronary Artery Risk Development in Young Adults Study.

Leukocyte telomere length, a marker of immune system function, is sensitive to exposures such as psychosocial stressors and health-maintaining behaviors. Past research has determined that stress experienced in adulthood is associated with shorter telomere length, but is limited to mostly cross-sectional reports. We test whether repeated reports of chronic psychosocial and financial burden is associated with telomere length change over a 5-year period (years 15 and 20) from 969 participants in the Coronary Artery Risk Development in Young Adults (CARDIA) Study, a longitudinal, population-based cohort, ages 18-30 at time of recruitment in 1985. We further examine whether multisystem resiliency, comprised of social connections, health-maintaining behaviors, and psychological resources, mitigates the effects of repeated burden on telomere attrition over 5 years. Our results indicate that adu…

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The frequencies and disparities of adverse childhood experiences in the U.S.

Background: Adversity experienced during childhood manifests deleteriously across the lifespan. This study provides updated frequency estimates of ACEs using the most comprehensive and geographically diverse sample to date. Methods: ACEs data were collected via BRFSS (Behavioral Risk Factor Surveillance System). Data from a total of 211,376 adults across 34 states were analyzed. The ACEs survey is comprised of 8 domains: physical/emotional/sexual abuse, household mental illness, household substance use, household domestic violence, incarcerated household member, and parental separation/divorce. Frequencies were calculated for each domain and summed to derive mean ACE scores. Findings were weighted and stratified by demographic variables. Group differences were assessed by post-estimation F-tests. Results: Most individuals experienced at least one ACE (57.8%) with 21.5% experiencing 3+ AC…

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Perception of cancer in patients diagnosed with the most common gastrointestinal cancers.

Background: Gastrointestinal cancers, including colorectal cancer, stomach cancer and pancreatic cancer are among the most common cancers in Poland. Cancer patients usually assess their quality of life much worse than the general population, while negative emotions associated with the illness may affect the results of treatment. Methods: The study involved 378 patients with colorectal cancer, stomach cancer and pancreatic cancer, treated as outpatients at the Oncology Center - Maria Skłodowska-Curie Institute in Warsaw in 2013-2018. Standardized tools were used in the study: the Beliefs about Pain Control Questionnaire (BPCQ), the Pain Coping Strategies Questionnaire (CSQ), Approval Illness Scale (AIS), Mental Adjustment to Cancer (MiniMAC). The main goal of the study was to assess pain control, pain management strategies, illness acceptance and adaptation to cancer in patients with the …

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Effect of mass media on comprehensive knowledge of HIV/AIDS and its spatial distribution among reproductive-age women in Ethiopia: a spatial and multilevel analysis.

Background: Globally, HIV/AIDS remains a significant public health issue particularly in Sub-Saharan Africa. Media exposure plays a significant role in raising community knowledge about HIV. Therefore, this study aimed to investigate the effect of media on comprehensive knowledge of HIV and its spatial distribution among reproductive-age women in Ethiopia. Methods: A secondary data analysis was done based on the 2016 Ethiopian Demographic and Health Surveys (EDHS). A total weighted sample of 15,683 reproductive-age women was included for analysis. For the spatial analysis, ArcGIS version 10.3 and SaTScan version 9.6 software were employed to explore the spatial distribution of comprehensive knowledge of HIV/AIDS and for identifying significant hotspot areas. For associated factors, the mixed-effect logistic regression model was fitted. Deviance and ICC were used for model comparison. In …

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