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Duty to parents and kinship ties بر الوالدين وصلة الرحم

Obligation to parents and to the wider family.

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Qurʾān

القرآن6 shown

Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.

Qur'ān 2:180English sense: parents

كُتِبَ عَلَيۡكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ إِن تَرَكَ خَيۡرًا ٱلۡوَصِيَّةُ لِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ

it is prescribed that he should make a proper bequest to parents and close relatives- a duty incumbent on those who are mindful of God

Qur'ān 2:215English sense: parents

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

Qur'ān 2:83English sense: parents

وَإِذۡ أَخَذۡنَا مِيثَٰقَ بَنِيٓ إِسۡرَٰٓءِيلَ لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَانࣰ ا وَذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَقُولُواْ لِلنَّاسِ حُسۡنࣰ ا وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيۡتُمۡ إِلَّا قَلِيلࣰ ا مِّنكُمۡ وَأَنتُم مُّعۡرِضُونَ

Remember when We took a pledge from the Children of Israel: ‘Worship none but God; be good to your parents and kinsfolk, to orphans and the poor; speak good words to all people; keep up the prayer and pay the prescribed alms.’ Then all but a few of you turned away and paid no heed

Qur'ān 4:11English sense: parents

يُوصِيكُمُ ٱللَّهُ فِيٓ أَوۡلَٰدِكُمۡۖ لِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِۚ فَإِن كُنَّ نِسَآءࣰ فَوۡقَ ٱثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِن كَانَتۡ وَٰحِدَةࣰ فَلَهَا ٱلنِّصۡفُۚ وَلِأَبَوَيۡهِ لِكُلِّ وَٰحِدࣲ مِّنۡهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدࣱۚ فَإِن لَّمۡ يَكُن لَّهُۥ وَلَدࣱ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُۚ فَإِن كَانَ لَهُۥٓ إِخۡوَةࣱ فَلِأُمِّهِ ٱلسُّدُسُۚ مِنۢ بَعۡدِ وَصِيَّةࣲ يُوصِي بِهَآ أَوۡ دَيۡنٍۗ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ لَا تَدۡرُونَ أَيُّهُمۡ أَقۡرَبُ لَكُمۡ نَفۡعࣰ اۚ فَرِيضَةࣰ مِّنَ ٱللَّهِۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمࣰ ا

Concerning your children, God commands you that a son should have the equivalent share of two daughters. If there are only daughters, two or more should share two-thirds of the inheritance, if one, she should have half. Parents inherit a sixth each if the deceased leaves children; if he leaves no children and his parents are his sole heirs, his mother has a third, unless he has brothers, in which case she has a sixth. [In all cases, the distribution comes] after payment of any bequests or debts. You cannot know which of your parents or your children is more beneficial to you: this is a law from God, and He is all knowing, all wise

Qur'ān 4:12English sense: parents

۞وَلَكُمۡ نِصۡفُ مَا تَرَكَ أَزۡوَٰجُكُمۡ إِن لَّمۡ يَكُن لَّهُنَّ وَلَدࣱۚ فَإِن كَانَ لَهُنَّ وَلَدࣱ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكۡنَۚ مِنۢ بَعۡدِ وَصِيَّةࣲ يُوصِينَ بِهَآ أَوۡ دَيۡنࣲۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكۡتُمۡ إِن لَّمۡ يَكُن لَّكُمۡ وَلَدࣱۚ فَإِن كَانَ لَكُمۡ وَلَدࣱ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكۡتُمۚ مِّنۢ بَعۡدِ وَصِيَّةࣲ تُوصُونَ بِهَآ أَوۡ دَيۡنࣲۗ وَإِن كَانَ رَجُلࣱ يُورَثُ كَلَٰلَةً أَوِ ٱمۡرَأَةࣱ وَلَهُۥٓ أَخٌ أَوۡ أُخۡتࣱ فَلِكُلِّ وَٰحِدࣲ مِّنۡهُمَا ٱلسُّدُسُۚ فَإِن كَانُوٓاْ أَكۡثَرَ مِن ذَٰلِكَ فَهُمۡ شُرَكَآءُ فِي ٱلثُّلُثِۚ مِنۢ بَعۡدِ وَصِيَّةࣲ يُوصَىٰ بِهَآ أَوۡ دَيۡنٍ غَيۡرَ مُضَآرࣲّۚ وَصِيَّةࣰ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَلِيمࣱ‏

You inherit half of what your wives leave, if they have no children; if they have children, you inherit a quarter. [In all cases, the distribution comes] after payment of any bequests or debts. If you have no children, your wives’ share is a quarter; if you have children, your wives get an eighth. [In all cases, the distribution comes] after payment of any bequests or debts. If a man or a woman dies leaving no children or parents, but a single brother or sister, he or she should take one-sixth of the inheritance; if there are more siblings, they share one-third between them. [In all cases, the distribution comes] after payment of any bequests or debts, with no harm done to anyone: this is a commandment from God: God is all knowing and benign to all

Qur'ān 4:7English sense: parents

لِّلرِّجَالِ نَصِيبࣱ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ وَلِلنِّسَآءِ نَصِيبࣱ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ مِمَّا قَلَّ مِنۡهُ أَوۡ كَثُرَۚ نَصِيبࣰ ا مَّفۡرُوضࣰ ا

Men shall have a share in what their parents and closest relatives leave, and women shall have a share in what their parents and closest relatives leave, whether the legacy be small or large: this is ordained by God

Tafsīr

التفسير6 shown

Commentary on the verses above, at most two editions per verse.

en-asbab-al-nuzul-by-al-wahidi on 2:180en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

It is written for you, when death is present for one of you and he is leaving behind some good, to make a will for parents and kinsfolk honorably, as something rightfully due from the godwary. The testament of the lords of wealth is one thing, and the testament of the lords of states is some- thing else. The testament of the lords of wealth goes out from the wealth, and the testament of the poor men from the states. At the end of their lives, the rich give out one-third of their wealth,13 and the poor give out limpidness of states and truthfulness of deeds. As much as the disobedient person is afraid for himself because of his bad deeds, the recogniz- er is afraid for himself ten times more because of the truthfulness of his deeds and the limpidness of his states. But there is a difference between the two: The disobedient person is afraid of the out- come and in dread of punishment, and

en-asbab-al-nuzul-by-al-wahidi on 2:215en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

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

en-asbab-al-nuzul-by-al-wahidi on 4:11en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

(Allah chargeth you concerning (the provision for) your children�) [4:11]. Ahmad ibn Muhammad ibn Ahmad ibn Ja'far informed us> al-Hasan ibn Ahmad al-Makhladi> al-Mu'ammil ibn al-Hasan ibn 'Isa> al-Hasan ibn Muhammad ibn al-Sabbah> Hajjaj> Ibn Jurayj> Ibn al-Munkadir> Jabir who said: �The Messenger of Allah, Allah bless him and give him peace, and Abu Bakr came on foot to visit me at Banu Salamah when I was sick. He found me unconscious. He asked for some water, performed minor ritual ablution and then sprinkled some of the water on me and I woke up. I said: 'O Messenger of Allah! What shall I do with my wealth?' And so the verse (Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females�)�. This was narrated by Bukhari> Ibrahim ibn Musa> Hisham, and also by Muslim> Muhammad ibn Hatim> Hajjaj; and both Hisham and Hajjaj rela

en-asbab-al-nuzul-by-al-wahidi on 4:12en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

For you half of what your wives leave, if they have no children. Inheritance and worthiness to receive it are established either by means of a cause or by way of a lineage. The cause is marriage and the lineage is kinship. Marriage is the cause of love, as God says, “He placed between you love and mercy” [30:21]. Lineage is assistance and strength, as has come in the report: “A man is many through his brothers.” When one of the relatives by lineage or one of the near ones by cause dies, that will be a wound on a person's heart and a pain in his spirit. The Lord of the Worlds places balm on the pain. After this suffering He commands consolation through the wealth of the person who passed away. Thus, just as pain came from his passing, so also balm comes from his wealth. This is the custom of the Lord with His friends: If He places suffering on them by prescribing the Law, after the suffer

en-asbab-al-nuzul-by-al-wahidi on 4:7en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

(Unto the men (of a family) belongeth a share of that which parents and near kindred leave�) [4:7]. The commentators of the Qur�an said: �Aws ibn Thabit al-Ansari died and was survived by a wife whose name was Umm Kujjah and three daughters he had from her. Two men, who were the cousins and executors of Thabit, whose names were Suwayd and �Arfajah, took all his wealth and failed to give anything to his wife or daughters. This is because in the pre-Islamic period women and children, even if they were male, did not inherit anything, for only older man did. They used to say: �Only those who fight riding horses and capture booty are entitled to inherit�. Umm Kujjah went to the Messenger of Allah, Allah bless him and give him peace, and said: �O Messenger of Allah! I am the widow of Aws ibn Malik and he has left me with daughters on whom I do not have anything to spend. Their father had left

en-al-jalalayn on 2:83en-al-jalalayncommentary on an ayah this subject surfaced

And mention when We made a covenant with the Children of Israel in the Torah where We said ‘You shall not worship a variant reading for lā ta‘budūna has third person plural lā ya‘budūn ‘they shall not worship’ any other than God lā ta‘budūna illā Llāha is a predicate denoting a prohibition; one may also read lā ta‘budū Worship you not; and to be good and righteous to parents and the near of kin here kinship is adjoined to parents; and to orphans and to the needy; and speak well good words to men commanding good and forbidding evil being truthful with regard to the status of Muhammad (s) and being kind to them sc. orphans and the needy a variant reading for hasanan has husnan the verbal noun used as a hyperbolic description; and observe prayer and pay the alms’ which you actually accepted but then you turned away refusing to fulfil these obligations here the second person address is used

Ḥadīth

الحديث4 shown

Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.

Sahih al-Bukhari 5351Supporting The Familyfiled here by the compiler

حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ يَزِيدَ الأَنْصَارِيَّ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ، فَقُلْتُ عَنِ النَّبِيِّ فَقَالَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا أَنْفَقَ الْمُسْلِمُ نَفَقَةً عَلَى أَهْلِهِ وَهْوَ يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَةً ‏"‏‏.‏

Narrated Abu Mas`ud Al-Ansari:The Prophet (ﷺ) said, "When a Muslim spends something on his family intending to receive Allah's reward it is regarded as Sadaqa for him

Sahih al-Bukhari 5352Supporting The Familyfiled here by the compiler

حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ قَالَ اللَّهُ أَنْفِقْ يَا ابْنَ آدَمَ أُنْفِقْ عَلَيْكَ ‏"‏‏.‏

Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "Allah said, 'O son of Adam! Spend, and I shall spend on you

Jami' at-Tirmidhi 1897Righteousness, Kinship and Good Relationsfiled here by the compiler

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، أَخْبَرَنَا بَهْزُ بْنُ حَكِيمٍ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ قُلْتُ ثُمَّ مَنْ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ قُلْتُ ثُمَّ مَنْ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ قُلْتُ ثُمَّ مَنْ قَالَ ‏"‏ ثُمَّ أَبَاكَ ثُمَّ الأَقْرَبَ فَالأَقْرَبَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَعَبْدِ اللَّهِ بْنِ عُمَرَ وَعَائِشَةَ وَأَبِي الدَّرْدَاءِ ‏.‏ قَالَ أَبُو عِيسَى وَبَهْزُ بْنُ حَكِيمٍ هُوَ ابْنُ مُعَاوِيَةَ بْنِ حَيْدَةَ الْقُشَيْرِيُّ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ ‏.‏ وَقَدْ تَكَلَّمَ شُعْبَةُ فِي بَهْزِ بْنِ حَكِيمٍ وَهُوَ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ وَرَوَى عَنْهُ مَعْمَرٌ وَالثَّوْرِيُّ وَحَمَّادُ بْنُ سَلَمَةَ وَغَيْرُ وَاحِدٍ مِنَ الأَئِمَّةِ ‏.‏

Bahz bin Hakim narrated from his father, from his grandfather who said:"I said: 'O Messenger of Allah! Who most deserves(my) reverence?' He said: 'Your mother.'" He said: "I said: 'Then who?' He said: 'Your mother.'" He said: "I said: 'Then who?' He said: 'Your mother.'" He said: "I said: 'Then who?' He said: 'Then your father, then the nearest relatives, then the nearest relatives

Jami' at-Tirmidhi 1898Righteousness, Kinship and Good Relationsfiled here by the compiler

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنِ الْمَسْعُودِيِّ، عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ، عَنِ ابْنِ مَسْعُودٍ، قَالَ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقُلْتُ يَا رَسُولَ اللَّهِ أَىُّ الأَعْمَالِ أَفْضَلُ قَالَ ‏"‏ الصَّلاَةُ لِمِيقَاتِهَا ‏"‏ ‏.‏ قُلْتُ ثُمَّ مَاذَا يَا رَسُولَ اللَّهِ قَالَ ‏"‏ بِرُّ الْوَالِدَيْنِ ‏"‏ ‏.‏ قُلْتُ ثُمَّ مَاذَا يَا رَسُولَ اللَّهِ قَالَ ‏"‏ الْجِهَادُ فِي سَبِيلِ اللَّهِ ‏"‏ ‏.‏ ثُمَّ سَكَتَ عَنِّي رَسُولُ اللَّهِ صلى الله عليه وسلم وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ رَوَاهُ الشَّيْبَانِيُّ وَشُعْبَةُ وَغَيْرُ وَاحِدٍ عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنِ ابْنِ مَسْعُودٍ ‏.‏ وَأَبُو عَمْرٍو الشَّيْبَانِيُّ اسْمُهُ سَعْدُ بْنُ إِيَاسٍ ‏.‏

Ibn Mas'ud said:"I asked the Messenger of Allah: 'O Messenger of Allah! Which is the most virtuous of deeds?' He said: 'Salat during its appropriate time.' I said: 'Then what, O Messenger of Allah?' He said: 'Being dutiful to one's parents.' I said: 'Then what, O Messenger of Allah?' He said: 'Jihad in the cause of Allah.' Then the messenger of Allah was silent, and if I had asked him more, he would have told me more

Classical works

كتب التراث6 shown

Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.

ihya §14326ihyaArabic sense: الوالدين, عقوق, والدين

والمعاصى تنقسم إلى ما يتعلق بالأعضاء السبعة وإلى ما ينسب إلى جميع البدن كالفرار من الزحف وعقوق الوالدين والسكون في المسكن الحرام

mukhtasar-minhaj §2207mukhtasar-minhajArabic sense: الوالدين, عقوق, والدين

الثالث: حديث عبد الله بن عمر رضى الله عنهما، أن النبي صلى الله عليه وآله وسلم قال: "الكبائر: الإشراك بالله، وعقوق الوالدين".

mukhtasar-minhaj §2209mukhtasar-minhajArabic sense: الوالدين, عقوق, والدين

الخامس: حديث أبى بكرة أن النبي صلى الله عليه وآله وسلم ذكرت عنده الكبائر قال: "الإشراك بالله، وعقوق الوالدين، وكان متكئا فجلس، فقال: ألا وقول الزور، وشهادة الزور" فما زال يكررها حتى قلنا: ليته سكت.

mukhtasar-minhaj §2224mukhtasar-minhajArabic sense: الوالدين, عقوق, والدين

واحدة في جميع البدن، وهى عقوق الوالدين.

rawdat-muhibbin §1960rawdat-muhibbinArabic sense: الوالدين, عقوق, قطيعه, والدين

ومنها أن الزنى يجرئه على قطيعة الرحم وعقوق الوالدين وكسب الحرام وظلم الخلق وإضاعة أهله وعياله وربما قاده قسرا إلى سفك الدم الحرام وربما استعان عليه بالسحر وبالشرك وهو يدري أو لا يدري فهذه المعصية لا تتم إلا بأنواع من المعاصي قبلها ومعها ويتولد عنها أنواع أخر من المعاصي بعدها فهي محفوفة بجند من المعاصي قبلها وجند بعدها وهي أجلب شيء لشر الدنيا والآخرة وأمنع شيء لخير الدنيا والآخرة وإذا علقت بالعبد فوقع في حبائلها وأشراكها عز على الناصحين استنقاذه وأعيى الأطباء دواؤه فأسيرها لا يفدى وقتيلها لا يودى وقد وكلها الله سبحانه بزوال النعم فإذا ابتلي بها عبد فليودع نعم الله فإنها ضيف سريع الانتقال وشيك الزوال قال الله تعالى ذلك بأن الله لم يك مغيرا نعمة أنعمها على قوم حتى يغيروا ما بأنفسهم وأن الله سميع عليم وقال تعالى وإذا اراد الله بقوم سوءا فلا مرد له وما لهم من دونه من وال فصل

riyad-salihin §389riyad-salihinArabic sense: احسانا, الوالدين, والدين

قال الله تعالى واعبدوا الله ولا تشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم النساء

Research library

المكتبة البحثية445 works held

Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.

10.1007/s10995-010-0650-3Maternal and child health journal (2011)MEDLINE-indexed journal, not yet read by us; matched on Intergenerational Relations, Family Relations

Antecedents and consequences of caregiving structure on young mothers and their infants.: This study describes the multigenerational caregiving structure of infants born to young women, the prenatal predictors of caregiving structure, and the effects of caregiving structure on the health of young mothers and their infants 6 months postpartum. The sample consisted of 784 young mothers involved in a longitudinal study in two U.S. cities. Women were classified into eight caregiving structure groups based on the mother's report of herself as a caregiver and her selection of the baby's fa

10.1016/j.socscimed.2019.112476Social science & medicine (1982) (2019)MEDLINE-indexed journal, not yet read by us; matched on Intergenerational Relations, Grandparents

How do grandparents influence child health and development? A systematic review.: Grandparents are often a key source of care provision for their grandchildren, yet they are sidelined in caregiving research and policy decisions. We conducted a global, systematic review of the literature to examine the scope and quality of studies to date (PROSPERO database CRD42019133894). We screened 12,699 abstracts across 7 databases, and identified 206 studies that examined how grandparents influence child health and development. Indicators of grandparent involvement were contact, caregiv

10.1111/1747-0080.12411Nutrition & dietetics : the journal of the Dietitians Association of Australia (2018)MEDLINE-indexed journal, not yet read by us; matched on Intergenerational Relations, Grandparents

Influence of grandparents on the dietary intake of their 2-12-year-old grandchildren: A systematic review.: Aim: Grandparents are assuming increased child-caregiving responsibilities, which potentially influences the dietary intake of grandchildren. The aim of this systematic review is to determine the influence of grandparental care on the dietary intake, food-related behaviours, food choices and weight status of their preschool and school-aged grandchildren. Methods: Six electronic health databases were searched in January 2017. Inclusion criteria were publication in English language, peer-reviewed

10.1016/j.chiabu.2018.07.037Child abuse & neglect (2018)MEDLINE-indexed journal, not yet read by us; matched on Intergenerational Relations

The intergenerational transmission of child maltreatment: A three-level meta-analysis.: A parental history of experiencing child maltreatment is an important risk factor in several etiological theories of child maltreatment. In the past, two reviews have been conducted on the available evidence for intergenerational continuity in child maltreatment, but were only qualitative in nature. Therefore, the present review aimed to provide a quantitative summary of the current knowledge on intergenerational transmission of child maltreatment. In our 3-level random-effects meta-analysis, we

10.1017/s0954579418001700Development and psychopathology (2019)MEDLINE-indexed journal, not yet read by us; matched on Intergenerational Relations

Testing the cycle of maltreatment hypothesis: Meta-analytic evidence of the intergenerational transmission of child maltreatment.: It has long been claimed that "maltreatment begets maltreatment," that is, a parent's history of maltreatment increases the risk that his or her child will also suffer maltreatment. However, significant methodological concerns have been raised regarding evidence supporting this assertion, with some arguing that the association weakens in samples with higher methodological rigor. In the current study, the intergenerational transmission of maltreatment hypothesis is examined in 142 studies (149 sa

10.2105/ajph.2019.305123American journal of public health (2019)MEDLINE-indexed journal, not yet read by us; matched on Intergenerational Relations

Interventions to Reduce Ageism Against Older Adults: A Systematic Review and Meta-Analysis.: Background. Research has found a strong link between ageism, in the form of negative stereotypes, prejudice, and discrimination toward older people, and risks to their physical and mental health. Little is known, however, about the effectiveness of strategies to reduce ageism. Objectives. To assess the relative effects of 3 intervention types designed to reduce ageism among youths and adults-education, intergenerational contact, and combined education and intergenerational contact-by conducting

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Kerr DCR, Capaldi DM, Pears KC, Owen LD (2009)MEDLINE-indexed journal, not yet read by usDevelopmental psychology49 citations

A prospective three generational study of fathers' constructive parenting: influences from family of origin, adolescent adjustment, and offspring temperament.

This prospective, intergenerational study considered multiple influences on 102 fathers' constructive parenting of 181 children. Fathers in the 2nd generation (G2) were recruited as boys on the basis of neighborhood risk for delinquency and assessed through early adulthood. The fathers' parents (G1) and the G2 mothers of G3 also participated. A multiagent, multimethod approach was used to measure G1 and G2 constructive parenting (monitoring, discipline, warmth, and involvement), G2 positive adolescent adjustment, and problem behavior in all 3 generations, including G3 difficult temperament and externalizing problems in early and middle childhood, respectively. Path modeling supported direct transmission of G1 constructive parenting of G2 in late childhood to G2 constructive parenting of G3 in middle childhood. Of note, G1 parenting indirectly influenced G2 parenting through G2 positive a…