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

After surgery: the effects of life-saving caesarean sections in Burkina Faso.

Background: In African countries, caesarean sections are usually performed to save mothers and babies' lives, sometimes in extremis and at considerable costs. Little is known about the health and lives of women once discharged after such surgery. We investigated the long-term effects of life-saving caesarean section on health, economic and social outcomes in Burkina Faso. Methods: We conducted a 4 year prospective cohort study of women and their babies using mixed methods. The quantitative sample was selected in seven hospitals and included 950 women: 100 women with a caesarean section associated with near-miss complication (life-saving caesareans); 173 women with a vaginal birth associated with near-miss complication; and 677 women with uncomplicated vaginal childbirth. Structured interviews were conducted at 3 months, 6 months, 12 months and 3 and 4 years postpartum. These were supplem…

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Effectiveness of the IDEFICS intervention on objectively measured physical activity and sedentary time in European children.

Background: This paper reports on the effectiveness of the prevention of dietary- and lifestyle-induced health effects in children and infants (IDEFICS) intervention on objectively measured physical activity (PA) and sedentary time (ST) in 2- to 9.9-year-old European boys and girls. Methods: The intervention was evaluated after 2 years through a non-randomized cluster-controlled trial in eight European countries (one control and one intervention community per country). All children in the intervention group received a culturally adapted childhood obesity prevention programme through the community, schools/kindergartens and family. A random sub-sample of children participating in the IDEFICS study wore an accelerometer at baseline and follow-up for at least 3 days (n = 9,184). Of this sample, 81% provided valid accelerometer data at baseline (n = 7,413; 51% boys; 6.21 ± 1.76 years; boys: …

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A review of patients with advanced cervical cancer presenting to palliative care services at Queen Elizabeth Central Hospital in Blantyre, Malawi.

Background: Cervical cancer is the commonest cancer affecting women in Malawi, which has the highest rate of this disease in the world. Most cases are diagnosed at an advanced stage. Aim: To describe the symptom burden, palliative care interventions, and outcomes of cervical cancer patients who entered care at Tiyanjane Clinic in Blantyre, Malawi, between January and December 2012. Methods: We reviewed the case files of 72 patients presenting to our hospital-based palliative care service over one year. Results: The mean age was 49.5 years. Twenty-six patients (36%) were HIV-positive and the majority of these (n = 22; 85%) were on antiretroviral medication at presentation to palliative care. Pain (n = 66; 92%), vaginal discharge (n = 44; 61%), and unpleasant odour (n = 37; 51%) were commonly reported. Over a third of patients (n = 26; 36%) reported pain in two or more sites. Fourteen pati…

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Typologies of Social Support and Associations with Mental Health Outcomes Among LGBT Youth.

Purpose: Lesbian, gay, bisexual, and transgender (LGBT) youth show increased risk for a number of negative mental health outcomes, which research has linked to minority stressors such as victimization. Further, social support promotes positive mental health outcomes for LGBT youth, and different sources of social support show differential relationships with mental health outcomes. However, little is known about how combinations of different sources of support impact mental health. Methods: In the present study, we identify clusters of family, peer, and significant other social support and then examine demographic and mental health differences by cluster in an analytic sample of 232 LGBT youth between the ages of 16 and 20 years. Results: Using k-means cluster analysis, three social support cluster types were identified: high support (44.0% of participants), low support (21.6%), and non-f…

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Contraceptive non-use and associated factors among university students in 22 countries.

Background: The aim of this study was to investigate contraceptive non-use and associated factors (socio-demographics, sexual behaviour, internal assets and mental health) among undergraduate university students in 22 countries. Methods: Using anonymous questionnaires, data was collected from 16979 undergraduate university students (mean age 20.8, SD=2.8) from 23 universities in 22 countries. Results: Of the total sample of 16979 undergraduate university students, 7032 (41.9%) reported to have been sexually active in the past 12 months. Of those who had been sexually active, 42.6% reported never (42.7% among male and 42.6% among female students) using contraceptives in the past 12 months. In multivariate regression analysis, among both men and women, younger age, religious affiliation (Hindu; and among women only being Muslim), intrinsic religiosity, and sexually protective behaviour wer…

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A fundamental cause approach to the study of disparities in lung cancer and pancreatic cancer mortality in the United States.

This study examines how associations between socioeconomic status (SES) and lung and pancreatic cancer mortality have changed over time in the U.S. The fundamental cause hypothesis predicts as diseases become more preventable due to innovation in medical knowledge or technology, individuals with greater access to resources will disproportionately benefit, triggering the formation or worsening of health disparities along social cleavages. We examine socioeconomic disparities in mortality due to lung cancer, a disease that became increasingly preventable with the development and dissemination of knowledge of the causal link between smoking cigarettes and lung cancer, and compare it to that of pancreatic cancer, a disease for which there have been no major prevention or treatment innovations. County-level disease-specific mortality rates for those ≥45 years, adjusted for sex, race, and age …

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An empirical analysis of White privilege, social position and health.

Accumulated evidence has demonstrated that social position matters for health. Those with greater socioeconomic resources and greater perceived standing in the social hierarchy have better health than those with fewer resources and lower perceived standing. Race is another salient axis by which health is stratified in the U.S., but few studies have examined the benefit of White privilege. In this paper, we investigated how perceptions of inequality and subjective and objective social status affected the health and well-being of N = 630 White residents in three Boston neighborhoods lying on a social gradient differentiated by race, ethnicity, income and prestige. Outcomes were self-rated health, dental health, and happiness. Results suggested that: neighborhood residence was not associated with health after controlling for individual level factors (e.g., positive ratings of the neighborho…

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Cancer symptom awareness and barriers to medical help seeking in Scottish adolescents: a cross-sectional study.

Background: Initiatives to promote early diagnosis include raising public awareness of signs and symptoms of cancer and addressing barriers to seeking medical help about cancer. Awareness of signs and symptoms of cancer and emotional barriers, such as fear, worry, and embarrassment, strongly influence help seeking behaviour. Whether anxiety influences seeking medical help about cancer is not known. The purpose of this study about adolescents was to examine: 1) the relationship between contextual factors and awareness of signs and symptoms of cancer and barriers (including emotional barriers) to seeking medical help, and 2) associations between anxiety and endorsed barriers to seeking medical help. Interpretation of data is informed by the common sense model of the self-regulation of health and illness. Methods: A cross-sectional study of 2,173 Scottish adolescents (age 12/13 years) using…

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A social-ecological analysis of community perceptions of dengue fever and Aedes aegypti in Machala, Ecuador.

Background: The growing burden of dengue fever and the lack of a vaccine or specific medical treatment have increased the urgency of the public health sector to identify alternative management strategies. A prevailing trend in Latin America has been a shift towards decentralized vector control programs with integrated management strategies, requiring significant intersectoral coordination, community engagement, and knowledge of the local social-ecological system (SES). Community perceptions and responses are a critical component of this system, since perceptions shape actions, and thus govern behavioral responses and acceptance of shifts in policy and management. Methods: We investigated perceptions, misconceptions, and local SES risk factors for dengue in high risk communities located at the urban periphery and center in Machala, Ecuador. We facilitated twelve focus group discussions wi…

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How do pregnancy-related weight changes and breastfeeding relate to maternal weight and BMI-adjusted waist circumference 7 y after delivery? Results from a path analysis.

Background: Reproduction has been related to long-term maternal weight gain, and changes in fat mass, with gestational weight gain, have been identified as an important contributor. However, the influence of weight changes during the whole reproductive cycle and the modifying effect of breastfeeding are unknown. Objective: The objective was to examine how prepregnancy weight, gestational weight gain, postpartum weight changes, and breastfeeding influence maternal weight and body mass index-adjusted waist circumference (WCBMI) 7 y after delivery. Design: This was a prospective cohort study of 23,701 women participating in the Danish National Birth Cohort with singleton births and no births during follow-up. Path analysis was used to assess the total, direct, and indirect effects; the latter was mediated through weight changes on the pathways. Results: Postpartum weight retention at 6 mo a…

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Social capital, social participation and life satisfaction among Chilean older adults.

Objective: To examine factors associated with social participation and their relationship with self-perceived well-being in older adults. Methods: This study was based on data obtained from the National Socioeconomic Characterization (CASEN) Survey conducted in Chile, in 2011, on a probability sample of households. We examined information of 31,428 older adults living in these households. Descriptive and explanatory analyses were performed using linear and multivariate logistic regression models. We assessed the respondents' participation in different types of associations: egotropic, sociotropic, and religious. Results: Social participation increased with advancing age and then declined after the age of 80. The main finding of this study was that family social capital is a major determinant of social participation of older adults. Their involvement was associated with high levels of sel…

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Levels of health literacy in a community-dwelling population of Chinese older adults.

Background: Lower levels of health literacy have been associated with adverse health outcomes, especially for older adults. However, limited research has been conducted to understand health literacy levels among Chinese American older adults. Methods: The PINE study is an epidemiological cohort of 3,159 community-dwelling Chinese older adults, 95% of whom do not speak or read English. Chinese older adults' health literacy levels were examined using the Chinese version of the Rapid Estimate of Adult Literacy in Medicine, Revised (REALM-R) test. Kruskal-Wallis test and chi-square statistics were used to identify significant differences by sociodemographic and self-reported health characteristics. Pearson and Spearman correlation coefficients were used to examine correlations between personal characteristics and health literacy level. Results: The mean age among this sample of Chinese older…

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Adolescent outcomes and opportunities in a Canadian province: looking at siblings and neighbors.

Background: Well-organized administrative data with large numbers of cases (building on linked files from several government departments) and a population registry facilitate new studies of population health and child development. Analyses of family relationships and a number of outcomes--educational achievement, health, teen pregnancy, and receipt of income assistance--are relatively easy to conduct using several birth cohorts. Looking both at means/proportions and at sibling correlations enriches our study of opportunity and well-being in late adolescence. With observational research possibly exaggerating the causal effects of risk factors, sibling comparisons involving individuals sharing both many family characteristics and many genes help deal with such criticisms. Methods: This paper uses a rich dataset from one Canadian province (Manitoba) covering a wide range of geographical are…

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Factors associated with institutional delivery in Ghana: the role of decision-making autonomy and community norms.

Background: In Ghana, the site of this study, the maternal mortality ratio and under-five mortality rate remain high indicating the need to focus on maternal and child health programming. Ghana has high use of antenatal care (95%) but sub-optimum levels of institutional delivery (about 57%). Numerous barriers to institutional delivery exist including financial, physical, cognitive, organizational, and psychological and social. This study examines the psychological and social barriers to institutional delivery, namely women's decision-making autonomy and their perceptions about social support for institutional delivery in their community. Methods: This study uses cross-sectional data collected for the evaluation of the Maternal and Newborn Referrals Project of Project Fives Alive in Northern and Central districts of Ghana. In 2012 and 2013, a total of 2,527 women aged 15 to 49 were survey…

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Families with special needs children: family health, functioning, and care burden.

There are 11.2 million children with special health care needs in the United States or one in five households caring for a special needs child. A small group of children who need continuous medical, nursing, therapeutic services that enable them to survive is growing in numbers. This study examined physical health (physical functioning), mental health (emotional, social, and cognitive functioning; communication; and worry), family functioning (daily activities, family relationships), and care burden (caregiver employment, caregiving time, travel time, health-related out-of-pocket expenditures) of parent caregivers for medically complex, medical technology-dependent children. Data were collected once a month for 5 months on 84 parents recruited in South Florida using the Pediatric Quality of Life Family Impact Module. Physically, parents were tired when they woke up: too tired to do the t…

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Displaced aggression predicts switching deficits in people with temporal lobe epilepsy.

This study examined the relationship between task-switching abilities and displaced aggression in people with temporal lobe epilepsy (PWE). Participants (35 PWE and 35 healthy controls) performed emotion and gender classification switching tasks. People with temporal lobe epilepsy showed larger switch costs than controls. This result reflected task-switching deficits in PWE. People with temporal lobe epilepsy reported higher anger rumination, revenge planning, and behavioral displaced aggression compared with controls. Displaced aggression was a significant predictor of the task switch costs. It is suggested that displaced aggression is a significant marker of task-switching deficits.

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Life history, code of honor, and emotional responses to inequality in an economic game.

The code of honor, which is characterized by a preoccupation with reputation and willingness to take retaliatory action, has been used extensively to explain individual and cultural differences in peoples' tendencies to behave aggressively. However, research on the relationship between the code of honor and emotional responses to social interactions has been limited in scope, focusing primarily on anger in response to insults and reputational threats. Here we broaden this scope by examining the relationship between code of honor and emotional reactions in response to an unfair economic exchange that resulted in unequal monetary earnings among 3 laboratory participants. We found that endorsement of the code of honor was related to anger and envy in response to unfair monetary distributions. Interestingly, code of honor predicted envy above and beyond what could be accounted for by anger, …

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Applying an equity lens to interventions: using PROGRESS ensures consideration of socially stratifying factors to illuminate inequities in health.

Objectives: To assess the utility of an acronym, place of residence, race/ethnicity/culture/language, occupation, gender/sex, religion, education, socioeconomic status, and social capital ("PROGRESS"), in identifying factors that stratify health opportunities and outcomes. We explored the value of PROGRESS as an equity lens to assess effects of interventions on health equity. Study design and setting: We assessed the utility of PROGRESS by using it in 11 systematic reviews and methodological studies published between 2008 and 2013. To develop the justification for each of the PROGRESS elements, we consulted experts to identify examples of unfair differences in disease burden and an intervention that can effectively address these health inequities. Results: Each PROGRESS factor can be justified on the basis of unfair differences in disease burden and the potential for interventions to red…

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Children's emotional and behavioral problems and their mothers' labor supply.

It has been documented that about 20% of children and adolescents suffer from a diagnosable mental or addictive disorder in the United States. The high prevalence of children's emotional and behavioral problems (EBP) might have a negative effect on their mothers' labor market outcomes because children with EBP require additional time for treatment. However, these children may require additional financial resources, which might promote mothers' labor supply. Previous studies have only considered chronic conditions in analyzing the impact of children's health on parental work activities. Moreover, most of these studies have not accounted for endogeneity in children's health. This article estimates the effects of children's EBP on their mothers' labor supply by family structure while accounting for endogeneity in children's health. We used the 1997 and 2002 Child Development Supplements (CD…

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Optimism, social support, and mental health outcomes in patients with advanced cancer.

Objective: Optimism and social support serve as protective factors against distress in medically ill patients. Very few studies have specifically explored the ways in which these variables interact to impact quality of life (QOL), particularly among patients with advanced cancer. The present study examined the role of optimism as a moderator of the relationship between social support and anxiety, depression, hopelessness, and QOL among patients with advanced cancer. Methods: Participants (N = 168) completed self-report assessments of psychosocial, spiritual, and physical well-being, including social support, optimism, hopelessness, depressive and anxious symptoms, and QOL. Hierarchical multiple regression analyses were conducted to determine the extent to which social support and optimism were associated with depressive and anxious symptomatology, hopelessness and QOL, and the potential …

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Predictors of illicit drug/s use among university students in Northern Ireland, Wales and England.

Introduction: The use of illicit drug/s among university students is a public health concern. Nevertheless, many UK studies investigated a narrow spectrum of variables to explore their association/s with illicit drug/s use. Methods: We assessed the associations between a wide range of socio-demographic, health and wellbeing variables (independent variables) and having used illicit drug/s regularly, occasionally or never in life (dependent variables). Data (3706 students) were collected from seven universities in England, Wales, and Northern Ireland, using a self-administered questionnaire. Results: About 5% of the sample had regularly used illicit drug/s, 25% occasionally, and 70% never. Regular drug use (RDU) was significantly more likely among males aged 21-29 years, daily smokers, those with heavy episodic drinking or possible alcohol dependency (CAGE test), and those who perceived th…

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Violence against women by their intimate partners in Shahroud in northeastern region of Iran.

Background: Violence against women is one of the worst consequences of cultural, political, and socio-economic inequalities between men and women. Intimate Partner Violence (IPV) has been identified as an important cause of morbidity from multiple mental, physical, sexual, and reproductive health outcomes. Nonetheless, the prevalence and related factors of this international problem have not been investigated extensively in some parts of the world. The aims of this research were to determine the prevalence of physical and mental violence perpetrated by men against their intimate partners and to assess the associated factors of partner violence among women in Shahroud in northeastern region of Iran in 2010. Methods: This Cross-Sectional study was conducted in Shahroud, in northeast of Iran in 2010. Cluster sampling was done from primary health service institutions, universities, public sc…

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Examining characteristics of congregation members willing to attend health promotion in African American churches.

Background: Although churches are an important partner for improving health within the African American community, it is not known how congregants are best reached by health promotion activities and thus how best to target members in recruitment. This study examined how characteristics of churches and congregants' beliefs and interests in faith-based health promotion related to their willingness to attend church-based health promotion activities. Method: We surveyed adult congregants (n = 1,204) of 11 predominately African American churches in North Carolina. Surveys collected data within four domains: demographics (age, sex, education), behavioral (church attendance, respondent food choices, and physical activity), cognitive (church-based health promotion belief, Bible-based healthy living interest, healthy living resource interest), or environmental (family health, church travel distan…

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Dietary patterns and total mortality in a Mediterranean cohort: the SUN project.

Background: Different dietary patterns have been associated with several health outcomes, including morbidity and mortality. There is little evidence on the association between empirically derived dietary patterns and all-cause mortality in Southern European populations. Objective: The aim of our study was to prospectively evaluate the association between an empirically derived dietary pattern and all-cause mortality. Design: The Seguimiento Universidad de Navarra (SUN) Project is an ongoing, multipurpose, prospective and dynamic Spanish cohort. Participants/setting: Participants were a prospective cohort of 16,008 middle-aged Spanish adults. All of them were university graduates (alumni) (59.6% women, mean age 38 years). Usual diet was assessed at baseline with a validated semiquantitative food frequency questionnaire. Main outcome measures: Deaths were confirmed by review of medical re…

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Family environment of bipolar families: a UK study.

Background: Aspects of family environment (FE) such as family support, organisational structure and levels of conflict can increase risk of Bipolar Disorder (BD) in offspring of BD parents. Methods: The family environment of 16 BD and 23 healthy control (HC) families was assessed using the Family Environment Scale (FES). Canonical Correspondence Analysis (CCA) was used to determine the degree of variation in scores on the FES dimensions within each family and a Generalised Linear Modelling (GLM) approach was used to investigate the extent to which scores on the different FES dimensions differed between families. Results: On the FES, BD families experienced an environment with higher levels of conflict and lower levels of expressiveness, organisation, intellectual-cultural orientation and active-recreational orientation than healthy control families. Differences in FES scores were driven …

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