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

Social capital and social inequality in adolescents' health in 601 Flemish communities: a multilevel analysis.

Although it is widely acknowledged that community social capital plays an important role in young people's health, there is limited evidence on the effect of community social capital on the social gradient in child and adolescent health. Using data from the 2005-2006 Flemish (Belgium) Health Behavior among School-aged Children survey (601 communities, n = 10,915), this study investigated whether community social capital is an independent determinant of adolescents' perceived health and well-being after taking account of individual compositional characteristics (e.g. the gender composition within a certain community). Multilevel statistical procedures were used to estimate neighborhood effects while controlling for individual level effects. Results show that individual level factors (such as family affluence and individual social capital) are positively related to perceived health and wel…

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Determinants associated with the utilization of primary and specialized mental health services.

The study aims to compare variables associated with the exclusive and joint use of primary and specialized care for mental health reasons by individuals diagnosed with a mental disorder in a Montreal/Canadian catchment area. Data were collected from a random sample (2,443 individuals). Among 406 people, diagnosed with a mental disorder 12 months pre-interview, 212 (52%) reported having used healthcare services. Compared to users of primary care only, people who sought both primary and specialized care presented more mental disorders and lower quality of life. People using only specialized healthcare received significantly less social support than persons using primary care exclusively and lived in neighborhoods with a high proportion of rental housing. Healthcare service provision should favor social networking and enable social cohesion and integration, particularly in neighborhoods wit…

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China's life satisfaction, 1990-2010.

Despite its unprecedented growth in output per capita in the last two decades, China has essentially followed the life satisfaction trajectory of the central and eastern European transition countries--a U-shaped swing and a nil or declining trend. There is no evidence of an increase in life satisfaction of the magnitude that might have been expected to result from the fourfold improvement in the level of per capita consumption that has occurred. As in the European countries, in China the trend and U-shaped pattern appear to be related to a pronounced rise in unemployment followed by a mild decline, and an accompanying dissolution of the social safety net along with growing income inequality. The burden of worsening life satisfaction in China has fallen chiefly on the lowest socioeconomic groups. An initially highly egalitarian distribution of life satisfaction has been replaced by an inc…

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Residential property values are associated with obesity among women in King County, WA, USA.

Studies of social determinants of weight and health in the US have typically relied on self-reported education and incomes as the two primary measures of socioeconomic status (SES). The assessed value of one's home, an important component of wealth, may be a better measure of the underlying SES construct and a better predictor of obesity. The Seattle Obesity Study (SOS), conducted in 2008-9, was a cross-sectional random digit dial telephone survey of 2001 adults in King County, Washington State, US. Participants' addresses were geocoded and residential property values for each tax parcel were obtained from the county tax assessor's database. Prevalence ratios of obesity by property values, education, and household income were estimated separately for women and men, after adjusting for age, race/ethnicity, household size, employment status and home ownership. Among women, the inverse asso…

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Women's sexual empowerment and contraceptive use in Ghana.

Pervasive gendered inequities and norms regarding the subordination of women give Ghanaian men disproportionately more power than women, particularly in relation to sex. We hypothesize that lack of sexual empowerment may pose an important barrier to reproductive health and adoption of family planning methods. Using the 2008 Ghana Demographic Health Survey, we examine the association between women's sexual empowerment and contraceptive use in Ghana among nonpregnant married and partnered women not desiring to conceive in the next three months. Increasing levels of sexual empowerment are found to be associated with use of contraceptives, even after adjusting for demographic predictors of contraceptive use. This association is moderated by wealth. Formal education, increasing wealth, and being in an unmarried partnership are associated with contraceptive use, whereas women who identify as b…

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Posttraumatic growth, depressive symptoms, posttraumatic stress symptoms, post-migration stressors and quality of life in multi-traumatized psychiatric outpatients with a refugee background in Norway.

Background: Psychiatric outpatients with a refugee background have often been exposed to a variety of potentially traumatizing events, with numerous negative consequences for their mental health and quality of life. However, some patients also report positive personal changes, posttraumatic growth, related to these potentially traumatic events. This study describes posttraumatic growth, posttraumatic stress symptoms, depressive symptoms, post-migration stressors, and their association with quality of life in an outpatient psychiatric population with a refugee background in Norway. Methods: Fifty five psychiatric outpatients with a refugee background participated in a cross-sectional study using clinical interviews to measure psychopathology (SCID-PTSD, MINI), and four self-report instruments measuring posttraumatic growth, posttraumatic stress symptoms, depressive symptoms, and quality o…

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Increased capacity to delay reward in anorexia nervosa.

Individuals with anorexia nervosa (AN) are often characterized as possessing excessive self-control and are unusual in their ability to reduce or avoid the consumption of palatable foods. This behavior promotes potentially life-threatening weight loss and suggests disturbances in reward processing. We studied whether individuals with AN showed evidence of increased self-control by examining the tendency to delay receipt of a monetary, non-food related, reward. Underweight AN (n = 36) and healthy controls (HC, n = 28) completed a monetary intertemporal choice task measuring delay discounting factor. Individuals with AN reduced the value of a monetary reward over time significantly less than HC (F[1,61] = 5.03; p = 0.029). Secondary analyses indicated that the restricting subtype of AN, in particular, showed significantly less discounting than HC (F[1,46] = 8.3; p = 0.006). These findings …

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Neighborhood social cohesion and posttraumatic stress disorder in a community-based sample: findings from the Detroit Neighborhood Health Study.

Purpose: Posttraumatic stress disorder (PTSD) is common and debilitating. Although research has identified individual-level risk factors for PTSD, the role of macro-social factors in PTSD etiology remains unknown. This study tests whether perceived neighborhood social cohesion (NSC), measured at the both the individual and neighborhood levels, plays a role in determining past-year risk of PTSD among those exposed to trauma. Methods: Data (n = 1,221) were obtained from an ongoing prospective epidemiologic study in the city of Detroit. Assessment of traumatic event exposure and PTSD was consistent with DSM-IV criteria. Generalized estimating equations (GEE) and logistic regression models were used to estimate the association of neighborhood-level perceived NSC with the risk of PTSD, adjusting for individual-level perceptions of NSC and other covariates. Results: The odds of past-year PTSD …

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Delay discounting, locus of control, and cognitive impulsiveness independently predict tobacco dependence treatment outcomes in a highly dependent, lower socioeconomic group of smokers.

Tobacco use disproportionately affects lower socioeconomic status (SES) groups. Current explanations as to why lower SES groups respond less robustly to tobacco control efforts and tobacco dependence treatment do not fully account for this disparity. The identification of factors that predict relapse in this population might help to clarify these differences. Good candidates for novel prognostic factors include the constellation of behaviors associated with executive function including self-control/impulsiveness, the propensity to delay reward, and consideration and planning of future events. This study examined the ability of several measures of executive function and other key clinical, psychological, and cognitive factors to predict abstinence for highly dependent lower SES participants enrolled in intensive cognitive-behavioral treatment for tobacco dependence. Consistent with predic…

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Marginalized identities, discrimination burden, and mental health: empirical exploration of an interpersonal-level approach to modeling intersectionality.

Intersectionality is a term used to describe the intersecting effects of race, class, gender, and other marginalizing characteristics that contribute to social identity and affect health. Adverse health effects are thought to occur via social processes including discrimination and structural inequalities (i.e., reduced opportunities for education and income). Although intersectionality has been well-described conceptually, approaches to modeling it in quantitative studies of health outcomes are still emerging. Strategies to date have focused on modeling demographic characteristics as proxies for structural inequality. Our objective was to extend these methodological efforts by modeling intersectionality across three levels: structural, contextual, and interpersonal, consistent with a social-ecological framework. We conducted a secondary analysis of a database that included two components…

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Health promotion in megachurches: an untapped resource with megareach?

Unlabelled: INTRODUCTION. In the United States, megachurches (churches with 2,000+ attendance) represent a community institution with extensive reach within the population. Despite this potential for reach, the current health promotion practices of megachurches are unknown. This study aimed to document current health promotion activities and resources for health promotion in megachurches. Method: Staff at megachurches were recruited to take an online survey of health promotion programs, health promotion-related beliefs, barriers, and existing resources. Results: Respondents (n = 110 churches) indicated that churches were primarily Baptist (23.6%) or nondenominational (21.1%), had 2,500 to 4,999 congregation members (44.5%), primarily White congregation members (83.5%), and 31 to 60 employees (45.4%). Churches reported 4.73 ± 2.54 activities/year, most commonly reporting clubs or teams re…

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Linkages between maternal education and childhood immunization in India.

While correlations between maternal education and child health have been observed in diverse parts of the world, the causal pathways explaining how maternal education improves child health remain far from clear. Using data from the nationally representative India Human Development Survey of 2004-5, this analysis examines four possible pathways that may mediate the influence of maternal education on childhood immunization: greater human, social, and cultural capitals and more autonomy within the household. Data from 5287 households in India show the familiar positive relationship between maternal education and childhood immunization even after extensive controls for socio-demographic characteristics and village- and neighborhood-fixed effects. Two pathways are important: human capital (health knowledge) is an especially important advantage for mothers with primary education, and cultural …

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The persistence of health inequalities in modern welfare states: the explanation of a paradox.

The persistence of socioeconomic inequalities in health, even in the highly developed 'welfare states' of Western Europe, is one of the great disappointments of public health. Health inequalities have not only persisted while welfare states were being built up, but on some measures have even widened, and are not smaller in European countries with more generous welfare arrangements. This paper attempts to identify potential explanations for this paradox, by reviewing nine modern 'theories' of the explanation of health inequalities. The theories reviewed are: mathematical artifact, fundamental causes, life course perspective, social selection, personal characteristics, neo-materialism, psychosocial factors, diffusion of innovations, and cultural capital. Based on these theories it is hypothesized that three circumstances may help to explain the persistence of health inequalities despite at…

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Socioeconomic status and cell aging in children.

Theory suggests that chronic stress associated with disadvantaged social status may lead to acceleration in the rate of decline in physiological functioning. The purpose of this study is to examine the association between parental socioeconomic status (SES) and leukocyte telomere length (LTL), a marker of cell aging, in children. We examined SES and LTL in 70 white and black US children aged 7-13 who participated in the community-based AMERICO (Admixture Mapping for Ethnic and Racial Insulin Complex Outcomes) study. LTL was assessed using the polymerase chain reaction (PCR) method. Parental education was positively associated with child LTL, net of controls for sex, age, race/ethnicity, and family income. Compared to children with at least one college-educated parent, children whose parents never attended college had telomeres shorter by 1,178 base pairs, which is roughly equivalent to 6…

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Socioeconomic status, structural and functional measures of social support, and mortality: The British Whitehall II Cohort Study, 1985-2009.

The authors examined the associations of social support with socioeconomic status (SES) and with mortality, as well as how SES differences in social support might account for SES differences in mortality. Analyses were based on 9,333 participants from the British Whitehall II Study cohort, a longitudinal cohort established in 1985 among London-based civil servants who were 35-55 years of age at baseline. SES was assessed using participant's employment grades at baseline. Social support was assessed 3 times in the 24.4-year period during which participants were monitored for death. In men, marital status, and to a lesser extent network score (but not low perceived support or high negative aspects of close relationships), predicted both all-cause and cardiovascular mortality. Measures of social support were not associated with cancer mortality. Men in the lowest SES category had an increas…

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Parenting style, parenting stress, and children's health-related behaviors.

Objective: Parental guidance is critical to the development of children's health-related behaviors. The purpose of this study was to look at the relationship between parenting factors, including parenting style and parenting stress, and children's health-related behaviors. Methods: In this descriptive, correlational study, 284 parents of preschool children were interviewed using the Child Rearing Questionnaire and the Korean Parenting Stress Index-Short Form. Results: Parent distress, authoritative and permissive parenting styles, family income, and mother's education were significantly associated with children's health-related behaviors. Conclusions: These findings suggest that higher levels of warmth, characteristics of both parenting styles, may be a critical factor in the development of health-related behaviors.

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Inflexible parents, inflexible kids: a 6-year longitudinal study of parenting style and the development of psychological flexibility in adolescents.

Parenting behaviors have been linked to children's self regulation, but it is less clear how they relate to adolescent psychological flexibility. Psychological flexibility is a broad construct that describes an individual's ability to respond appropriately to environmental demands and internal experiences in the service of their goals. We examined the longitudinal relationships between perceived parenting style and psychological flexibility among students at five Australian schools (N= 749) over 6 years, beginning in Grade 7 (50.3% female, mean age 12.39 years). Parenting style was measured in Grades 7 and 12, and psychological flexibility from Grade 9 through 12. Psychological flexibility decreased, on average, with age. Multi-level modelling indicated that authoritarian parenting (low warmth, high control) in Grade 7 predicted later (low) psychological flexibility. Moreover, increases …

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Social capital and self-rated health--a study of temporal (causal) relationships.

Despite the vast amount of research over the past fifteen years, there is still lively debate surrounding the role of social capital on individual health outcomes. This seems to stem from a lack of consistency regarding the definition, measurement and plausible theories linking this contextual phenomenon to health. We have further identified a knowledge gap within this field - a distinct lack of research investigating temporal relationships between social capital and health outcomes. To remedy this shortfall, we use four waves of the British Household Panel Survey to follow the same individuals (N = 8114) between years 2000 and 2007. We investigate temporal relationships and association between our outcome variable self-rated health (SRH) and time-lagged explanatory variables, including three individual-level social capital proxies and other well-known health determinants. Our results su…

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Role of social support in predicting caregiver burden.

Objective: To examine the unique contribution of social support to burden in caregivers of adults aging with spinal cord injury (SCI). Design: Secondary analyses of cross-sectional data from a large cohort of adults aging with SCI and their primary caregivers. Setting: Multiple community locations. Participants: Caregivers of community-dwelling adults aging with SCI (n=173) were interviewed as part of a multisite randomized controlled trial. The mean age ± SD of caregivers was 53±15 years and of care-recipients, 55±13 years. Interventions: Not applicable. Main outcome measures: The primary outcome was caregiver burden measured with the Abridged Version of the Zarit Burden Interview. A hierarchical multiple regression analysis examined the effects of social supports (social integration, received social support, and negative social interactions) on burden in caregivers of adults aging with…

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Loneliness, health, and mortality in old age: a national longitudinal study.

This study examined the relationship between loneliness, health, and mortality using a U.S. nationally representative sample of 2101 adults aged 50 years and over from the 2002 to 2008 waves of the Health and Retirement Study. We estimated the effect of loneliness at one point on mortality over the subsequent six years, and investigated social relationships, health behaviors, and health outcomes as potential mechanisms through which loneliness affects mortality risk among older Americans. We operationalized health outcomes as depressive symptoms, self-rated health, and functional limitations, and we conceptualized the relationships between loneliness and each health outcome as reciprocal and dynamic. We found that feelings of loneliness were associated with increased mortality risk over a 6-year period, and that this effect was not explained by social relationships or health behaviors bu…

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Community participation as a predictor of recovery-oriented outcomes among emerging and mature adults with mental illnesses.

Objective: The promotion of recovery and quality of life is a major focus of national and local mental health system transformation efforts. There has been simultaneous interest in enhancing community participation as a facilitator of recovery. This study examines the community participation experiences of emerging adults and mature adults with serious mental illnesses and the relationship between various types of participation and recovery, quality of life, and meaning of life. Methods: Baseline data from the Consumer-Operated Service Program multisite study were utilized. The sample was recruited from traditional mental health services and consisted of 233 emerging adults and 1,594 mature adults. Ten areas of participation were examined: parenting, employment, volunteering, college student, group membership, civic engagement, peer support, friendships, intimate relationships, and engag…

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Work stress, life stress, and smoking among rural-urban migrant workers in China.

Background: Stimulated by rapid modernization and industrialization, there is massive rural-urban migration in China. The migrants are highly susceptible to smoking and mental health problems. This study examined the association between both perceived work stress and perceived life stress with smoking behavior among this group during the period of migration. Methods: Participants (n = 1,595) were identified through stratified, multi-stage, systematic sampling. Smoking status separated non-smokers from daily and occasional smokers, and migration history, work stress, and life stress were also measured. Analyses were conducted using the Chi-square test and multiple logistic regression. Two models were utilized. The first was the full model that comprised sociodemographic and migration-related characteristics, as well as the two stress variables. In addressing potential overlap between life…

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Disclosure of child sexual abuse by adolescents: a qualitative in-depth study.

This qualitative study aimed to study the process of disclosure by examining adolescents from the general population who had experienced child sexual abuse (CSA). Twenty-six sexually victimized adolescents (23 girls, 3 boys; age: 15-18 years) participated in a qualitative face-to-face in-depth interview on different aspects of disclosure. A qualitative content analysis was conducted following Mayring and using the qualitative data analysis program Atlas.ti. In addition, quantitative correlation analyses were calculated to identify factors associated with disclosure. Less than one third of participants immediately disclosed CSA to another person. In most cases, recipients of both immediate and delayed disclosure were peers. More than one third of participants had never disclosed the abuse to a parent. Main motives for nondisclosure to parents were lack of trust or not wanting to burden th…

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Childhood cumulative risk and obesity: the mediating role of self-regulatory ability.

Objectives: We tested whether early childhood risk exposures are related to weight gain in adolescence and evaluate an underlying mechanism, self-regulatory behavior, for the risk-obesity link. Methods: Cumulative risk exposure to 9 sociodemographic (eg, poverty), physical (eg, substandard housing), and psychosocial (eg, family turmoil) stressors was assessed in 244 nine-year-old children. BMI was calculated at age 9 and then 4 years later. At age 9, children's ability to delay gratification as an index of self-regulatory behavior was assessed. Path analyses were then estimated to evaluate our mediational model (Cumulative risk → Self-regulation → BMI) over a 4-year period in a prospective, longitudinal design. Results: Nine-year-old children exposed to a greater accumulation of multiple risk factors show larger gains in adiposity over the next four year period, net of their initial BMI.…

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Child welfare involvement of mothers with mental health issues.

Many mothers with mental health issues are caught up in the child protection system and face the prospect of having their children removed from their care. The aim of this study was to determine prevalence and outcomes for mothers with mental health issues and their children in child maltreatment cases opened for investigation in Canada. The method was secondary analysis of the Canadian Incidence Study of Reported Child Abuse and Neglect (CIS-2003) core data. This CIS-2003 contains process and outcome data on a nationally representative sample of 11,652 child maltreatment investigations. Maternal mental health issues were noted in 2,272 (19.7%) cases opened for investigation. The most common child protection concerns were neglect, emotional maltreatment and exposure to domestic violence. A significant association was found between maternal mental health issues and child maltreatment inve…

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