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Forgiveness and reconciliation العفو

Releasing a grievance and restoring a relationship.

Everything below was reached through this subject, not through the words you typed. Every row states how it was reached.

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 24:22English sense: forgive, pardon | Arabic sense: صفح, عفو, يغفر | named: named for theme_bridge theme pardon

وَلَا يَأۡتَلِ أُوْلُواْ ٱلۡفَضۡلِ مِنكُمۡ وَٱلسَّعَةِ أَن يُؤۡتُوٓاْ أُوْلِي ٱلۡقُرۡبَىٰ وَٱلۡمَسَٰكِينَ وَٱلۡمُهَٰجِرِينَ فِي سَبِيلِ ٱللَّهِۖ وَلۡيَعۡفُواْ وَلۡيَصۡفَحُوٓاْۗ أَلَا تُحِبُّونَ أَن يَغۡفِرَ ٱللَّهُ لَكُمۡۚ وَٱللَّهُ غَفُورࣱ رَّحِيمٌ

Those who have been graced with bounty and plenty should not swear that they will [no longer] give to kinsmen, the poor, those who emigrated in God’s way: let them pardon and forgive. Do you not wish that God should forgive you? God is most forgiving and merciful

Qur'ān 64:14Arabic sense: صفح, عفو | English sense: forgive, overlook, pardon | named: named for theme_bridge theme pardon

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ مِنۡ أَزۡوَٰجِكُمۡ وَأَوۡلَٰدِكُمۡ عَدُوࣰّ ا لَّكُمۡ فَٱحۡذَرُوهُمۡۚ وَإِن تَعۡفُواْ وَتَصۡفَحُواْ وَتَغۡفِرُواْ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِيمٌ

Believers, even among your spouses and your children you have some enemies- beware of them- but if you overlook their offences, forgive them, pardon them, then God is all forgiving, all merciful

Qur'ān 41:34English sense: better, repel | named: named for theme_bridge theme repel-with-better

وَلَا تَسۡتَوِي ٱلۡحَسَنَةُ وَلَا ٱلسَّيِّئَةُۚ ٱدۡفَعۡ بِٱلَّتِي هِيَ أَحۡسَنُ فَإِذَا ٱلَّذِي بَيۡنَكَ وَبَيۡنَهُۥ عَدَٰوَةࣱ كَأَنَّهُۥ وَلِيٌّ حَمِيمࣱ‏

Good and evil cannot be equal. [Prophet], repel evil with what is better and your enemy will become as close as an old and valued friend

Qur'ān 42:40named: named for theme_bridge theme pardon | English sense: forgive

وَجَزَٰٓؤُاْ سَيِّئَةࣲ سَيِّئَةࣱ مِّثۡلُهَاۖ فَمَنۡ عَفَا وَأَصۡلَحَ فَأَجۡرُهُۥ عَلَى ٱللَّهِۚ إِنَّهُۥ لَا يُحِبُّ ٱلظَّٰلِمِينَ

Let harm be requited by an equal harm, though anyone who forgives and puts things right will have his reward from God Himself––He does not like those who do wrong

Qur'ān 2:237named: named for theme_bridge theme pardon | Arabic sense: عفو

وَإِن طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ وَقَدۡ فَرَضۡتُمۡ لَهُنَّ فَرِيضَةࣰ فَنِصۡفُ مَا فَرَضۡتُمۡ إِلَّآ أَن يَعۡفُونَ أَوۡ يَعۡفُوَاْ ٱلَّذِي بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِۚ وَأَن تَعۡفُوٓاْ أَقۡرَبُ لِلتَّقۡوَىٰۚ وَلَا تَنسَوُاْ ٱلۡفَضۡلَ بَيۡنَكُمۡۚ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ

If you divorce wives before consummating the marriage but after fixing a bride-gift for them, then give them half of what you had previously fixed, unless they waive [their right], or unless the one who holds the marriage tie waives [his right]. Waiving [your right] is nearer to godliness, so do not forget to be generous towards one another: God sees what you do

Qur'ān 4:128English sense: settlement | named: named for theme_bridge theme reconciliation

وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضࣰ ا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحࣰ اۚ وَٱلصُّلۡحُ خَيۡرࣱۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرࣰ ا

If a wife fears high-handedness or alienation from her husband, neither of them will be blamed if they come to a peaceful settlement, for peace is best. Although human souls are prone to selfishness, if you do good and are mindful of God, He is well aware of all that you do

Tafsīr

التفسير6 shown

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

en-asbab-al-nuzul-by-al-wahidi on 64:14en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

(O ye who believe! Lo! among your wives and your children there are enemies for you, therefor beware of them. And if ye efface and overlook and forgive, then lo! Allah is Forgiving, Merciful) [64:14]. Said Ibn �Abbas: �Some men used to embrace Islam but, upon trying to migrate, were prevented from doing so by their families and children. The latter would plead with them, saying: �We plead with you, by Allah, not to leave your family and clan and depart to Medina where you have no family or wealth�. Some of these men took pity on their family and children and stayed back, thus failing to migrate, and so Allah, exalted is He, revealed this verse�. Ahmad ibn �Abd Allah ibn Ahmad al-Shaybani informed us> Abu�l-Fadl Ahmad ibn Isma�il ibn Yahya ibn Hazim> �Umar ibn Muhammad ibn Bujayr> Muhammad ibn �Umar al-Maqdimi> Ash�ath ibn �Abd Allah> Shu�bah> Isma�il ibn Abi Khalid who said: �Some men us

en-al-jalalayn on 24:22en-al-jalalayncommentary on an ayah this subject surfaced

And do not let those of you who possess bounty the wealthy and the affluent swear not to give to the near of kin and the poor and those who emigrate in the way of God — this was revealed regarding Abū Bakr who swore to provide no more for Mistah his maternal cousin a destitute Emigrant who had fought at the battle of Badr because of his involvement in the calumny when thitherto he had provided for him. And it was revealed also regarding certain Companions who swore not to give voluntary alms to those who had participated in spreading the calumny in any way. Let them forgive and excuse them in this matter. Do you not love that God should forgive you? And God is Forgiving Merciful to believers. Abū Bakr said ‘Indeed. I would love that God forgive me’ and he restored thereafter to Mistah what he used to expend on him.

en-tafisr-ibn-kathir on 24:22en-tafisr-ibn-kathircommentary on an ayah this subject surfaced

And let not those among you who are blessed with graces and wealth swear not to give to their kinsmen, the poor, and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful (22) Urging Those Who Have Been Blessed With Wealth to Give and to Be Tolerant Allah says, وَلَا يَأْتَلِ (And let not swear) meaning, make an oath, أُولُو الْفَضْلِ مِنكُمْ (those among you who are blessed with graces ) means, those who have the means to give charity and do good, وَالسَّعَةِ (and wealth) means, good fortune, أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ (to give to their kinsmen, the poor, and those who left their homes for Allah's cause.) means, do not swear that you will not uphold the ties of kinship with your relatives who are needy or who m

en-al-jalalayn on 64:14en-al-jalalayncommentary on an ayah this subject surfaced

O you who believe! Indeed among your wives and children there are enemies for you so beware of them of obeying them in neglecting the performance of good deeds such as struggling or emigrating — because the reason why this verse was revealed was precisely their obedience of them in such matters. And if you pardon them for their impeding you from such good deeds justifying it on account of the distress that parting with you causes them and overlook such enmity and forgive then assuredly God is Forgiving Merciful.

en-al-jalalayn on 41:34en-al-jalalayncommentary on an ayah this subject surfaced

And they are not equal the good deed and the evil deed even with respect to their subdivisions because any number of such good deeds are always above any number of the latter. Repel the evil deed with that in other words with that trait which is better such as repelling anger with endurance ignorance with forbearance and the intention to inflict harm with pardon then behold he between whom and you there was enmity will be as though he were a dear friend in other words then your enemy will become like a close friend in terms of his affection for you if you act in such a way alladhī ‘he … whom’ is the subject; ka-annahu ‘as though’ is the predicate; idhā is an adverbial particle for expressing the comparative import.

en-tafisr-ibn-kathir on 41:34en-tafisr-ibn-kathircommentary on an ayah this subject surfaced

And who is better in speech than he who invites to Allah, and does righteous deeds, and says: "I am one of the Muslims. (33)The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend (34)But none is granted it except those who are patient – and none is granted it except the owner of the great portion in this world (35)And if an evil whisper from Shaytan tries to turn you away, then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower (36) The Virtue of calling Others to Allah وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ (And who is better in speech than he who invites to Allah,) means, he calls the servants of Allah to Him. وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ (and does righteous deeds, and says: "I am one of the

Ḥadīth

الحديث6 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.

Jami' at-Tirmidhi 1908read and anchored to theme repel-with-better, pending owner approval

حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا بَشِيرٌ أَبُو إِسْمَاعِيلَ، وَفِطْرُ بْنُ خَلِيفَةَ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ لَيْسَ الْوَاصِلُ بِالْمُكَافِئِ وَلَكِنَّ الْوَاصِلَ الَّذِي إِذَا انْقَطَعَتْ رَحِمُهُ وَصَلَهَا ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَفِي الْبَابِ عَنْ سَلْمَانَ وَعَائِشَةَ وَعَبْدِ اللَّهِ بْنِ عُمَرَ ‏.‏

Abdullah bin Amr narrated that:the Prophet said: "Merely maintaining the ties of kinship is not adequate. But connecting the ties of kinship is when his ties to the womb are severed and he connects it

Sahih al-Bukhari 2694read and anchored to theme reconciliation, pending owner approval

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها – ‏{‏وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا‏}‏ قَالَتْ هُوَ الرَّجُلُ يَرَى مِنِ امْرَأَتِهِ مَا لاَ يُعْجِبُهُ، كِبَرًا أَوْ غَيْرَهُ، فَيُرِيدُ فِرَاقَهَا فَتَقُولُ أَمْسِكْنِي، وَاقْسِمْ لِي مَا شِئْتَ‏.‏ قَالَتْ فَلاَ بَأْسَ إِذَا تَرَاضَيَا‏.‏

Narrated Aisha:The following Verse: If a woman fears cruelty or desertion on her husband's part (i.e. the husband notices something unpleasant about his wife, such as old age or the like, and wants to divorce her, but she asks him to keep her and provide for her as he wishes). (4.128) "There is no blame on them if they reconcile on such basis

Sunan Abi Dawud 4787read and anchored to theme pardon, pending owner approval

حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ الطُّفَاوِيُّ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ، - يَعْنِي ابْنَ الزُّبَيْرِ - فِي قَوْلِهِ ‏{‏ خُذِ الْعَفْوَ ‏}‏ قَالَ أُمِرَ نَبِيُّ اللَّهِ صلى الله عليه وسلم أَنْ يَأْخُذَ الْعَفْوَ مِنْ أَخْلاَقِ النَّاسِ ‏.‏

Explaining the Qur’anic verse “Hold to forgiveness”, `Abd Allah b. Al-Zubair said:The Prophet of Allah (ﷺ) was commanded to hold to forgiveness from the conduct of the people

Sunan Abi Dawud 4919read and anchored to theme reconciliation, pending owner approval

حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ سَالِمٍ، عَنْ أُمِّ الدَّرْدَاءِ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَلاَ أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ وَالصَّلاَةِ وَالصَّدَقَةِ ‏"‏ ‏.‏ قَالُوا بَلَى ‏.‏ قَالَ ‏"‏ إِصْلاَحُ ذَاتِ الْبَيْنِ وَفَسَادُ ذَاتِ الْبَيْنِ الْحَالِقَةُ ‏"‏ ‏.‏

Narrated AbudDarda': The Prophet (ﷺ) said: Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving (sadaqah)? The people replied: Yes, Prophet of Allah! He said: It is putting things right between people, spoiling them is the shaver (destructive)

Jami' at-Tirmidhi 1932read and anchored to theme reconciliation, pending owner approval

حَدَّثَنَا ابْنُ أَبِي عُمَرَ، حَدَّثَنَا سُفْيَانُ، حَدَّثَنَا الزُّهْرِيُّ، ح قَالَ وَحَدَّثَنَا سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثٍ يَلْتَقِيَانِ فَيَصُدُّ هَذَا وَيَصُدُّ هَذَا وَخَيْرُهُمَا الَّذِي يَبْدَأُ بِالسَّلاَمِ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَأَنَسٍ وَأَبِي هُرَيْرَةَ وَهِشَامِ بْنِ عَامِرٍ وَأَبِي هِنْدٍ الدَّارِيِّ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Abu Ayyub Al-Ansari narrated that the Messenger of Allah said:: It is not lawful for the Muslim to shun his brother for more than three (days); they come fare to fare and this one turns away, and that one turns away. The best of them is the one who initiates the Salam

Jami' at-Tirmidhi 1979read and anchored to theme repel-with-better, pending owner approval

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنْ عَبْدِ الْمَلِكِ بْنِ عِيسَى الثَّقَفِيِّ، عَنْ يَزِيدَ، مَوْلَى الْمُنْبَعِثِ عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ تَعَلَّمُوا مِنْ أَنْسَابِكُمْ مَا تَصِلُونَ بِهِ أَرْحَامَكُمْ فَإِنَّ صِلَةَ الرَّحِمِ مَحَبَّةٌ فِي الأَهْلِ مَثْرَاةٌ فِي الْمَالِ مَنْسَأَةٌ فِي الأَثَرِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَمَعْنَى قَوْلِهِ ‏"‏ مَنْسَأَةٌ فِي الأَثَرِ ‏"‏ ‏.‏ يَعْنِي زِيَادَةً فِي الْعُمُرِ ‏.‏

Abu Hurairah narrated that the Messenger of Allah said:"Learn enough about your lineage to facilitate keeping your ties of kinship. For indeed keeping the ties of kinship encourages affection among the relatives, increases the wealth, and increases the lifespan

Classical works

كتب التراث6 shown

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

riyad-salihin §795riyad-salihinArabic sense: الصفح, العفو, صفح, عفو, يغفر

قال الله تعالى @QB@ خذ العفو وأمر بالعرف وأعرض عن الجاهلين @QE@ الأعراف وقال تعالى @QB@ فاصفح الصفح الجميل @QE@ الحجر وقال تعالى ^ وليعفوا وليصفحوا ألا تحبون أن يغفر الله لكم ^ النور وقال تعالى ^ والعافين عن الناس والله يحب المحسنين ^ آل عمران وقال تعالى ^ ولمن صبر وغفر إن ذلك لمن عزم الأمور ^ الشورى والآيات في الباب كثيرة معلومة

madarij §3542madarijArabic sense: الصفح, العفو, صفح, عفو

| فصل المشهد الثالث : مشهد العفو والصفح والحلم فإنه متى شهد ذلك

madarij §3544madarijArabic sense: الصفح, العفو, صفح, عفو

هذا وفي الصفح والعفو والحلم : من الحلاوة والطمأنينة والسكينة وشرف النفس وعزها ورفعتها عن تشفيها بالانتقام : ما ليس شيء منه في المقابلة والانتقام

madarij §3545madarijArabic sense: الصفح, العفو, صفح, عفو

| فصل المشهد الرابع : مشهد الرضى وهو فوق مشهد العفو والصفح وهذا لا

uddat-sabirin §140uddat-sabirinArabic sense: الصفح, العفو, المغفرة, صفح, مغفره

السابع ان ذنب الاب كان يفعل المحظور فكان عاقبته أن اجتباه ربه فتاب عليه وهدى وذنب ابليس كان بترك المأمور فكان عاقبته ما ذكر الله سبحانه وجعل هذا عبرة للذرية إلى يوم القيامة الثامن ان المأمور محبوب إلى الرب والمنهى مكروه له وهو سبحانه انما قدره وقضاه لأنه ذريعة إلى حصول محبوبه من عبده ومن نفسه تعالى أما من عبده فالتوبة والاستغفار والخضوع والذل والانكسار وغير ذلك وأما من نفسه فبالمغفرة والتوبة على العبد والعفو عنه والصفح والحلم والتجاوز عن حقه وغير ذلك مما هو أحب اليه تعالى من فواته بعدم تقدير ما يكرهه واذا كان انما قدر ما يكرهه لأنه يكون وسيلة إلى ما يحبه علم أن محبوبه هو الغاية ففوات محبوبه أبغض اليه وأكره له من حصول مبغوضه بل اذا ترتب على حصول مبغوضه ما يحبه من وجه آخر كان المبغوض مرادا له ارادة الوسائل كما كان النهى عنه وكراهته لذلك وأما المحبوب فمراده ارادة المقاصد كما تقدم فهو سبحانه انما خلق الخلق لاجل محبوبه ومأموره وهو عبادته وحده كما قال تعالى وما خلقت الجن والانس الا ليعبدون وقد

rawdat-muhibbin §259rawdat-muhibbinArabic sense: الصفح, العفو, المغفرة, صفح, مغفره

فإذا كان يحب العفو والمغفرة والحلم والصفح والستر لم يكن بد من تقديره للأسباب التي تظهر آثار هذه الصفات فيها ويستدل بها عباده على كما أسمائه وصفاته ويكون ذلك أدعى لهم إلى محبته وحمده وتمجيده والثناء عليه بما هو أهله فتحصل الغاية التي خلق لها الخلق وإن فاتت من بعضهم فذلك لفوات سبب لكمالها وظهورها فتضمن ذلك الفوات المكروه له أمرا هو أحب إليه من عدمه فتأمل هذا الموضع حق التأمل وهذا ينكشف يوم القيامة للخليفة بأجمعهم حين يجمعهم في صعيد واحد ويوصل إلى كل نفس ما ينبغي إيصاله إليها من الخير والشر واللذة والألم حتى مثقال الذرة ويوصل كل نفس إلى غاياتها التي تشهد هي أنها أولى بها فحينئذ ينطق الكون بأجمعه بحمده تبارك وتعالى قالا وحالا كما قال سبحانه وتعالى @QB@ وترى الملائكة حافين من حول العرش يسبحون بحمد ربهم وقضي بينهم بالحق وقيل الحمد لله رب العالمين @QE@ فحذف فاعل القول لأنه غير معين بل كل أحد يحمده على ذلك الحكم الذي حكم فيه فيحمده أهل السموات وأهل الأرض والأبرار والفجار والإنس والجن حتى أهل الن

Research library

المكتبة البحثية561 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.

10.1037/cou0000063Journal of counseling psychology (2015)MEDLINE-indexed journal, not yet read by us; matched on Forgiveness, forgiveness, forgiving

Forgiving the self and physical and mental health correlates: a meta-analytic review.: Self-forgiveness has been conceptualized as a coping strategy that may improve health and well-being. To better understand the functions of self-forgiveness, this meta-analysis examines the correlates of self-forgiveness associated with physical and mental health. For physical health, across 18 samples and 5,653 participants, the correlation was .32. For psychological well-being, across 65 samples and 17,939 participants, the correlation was .45. To augment this primary focus on physical and men

10.1080/08870446.2018.1545906Psychology & health (2019)MEDLINE-indexed journal, not yet read by us; matched on Forgiveness, forgiveness, forgiving

Meta-analytic connections between forgiveness and health: the moderating effects of forgiveness-related distinctions.: Objective: We explore meta-analytic associations between health and forgiveness, testing a number of potential theoretical and methodological factors that could alter that association, including the type of forgiveness measure (e.g. state vs. trait), the type of health measure (i.e. physical vs. psychological) and the target of forgiveness (e.g. self- vs. other-forgiveness). Design: Our findings below reflect the meta-analysis of 103 independent samples consisting of 606 correlations with a tota

10.1080/08870446.2018.1554185Psychology & health (2019)MEDLINE-indexed journal, not yet read by us; matched on Forgiveness, forgiveness, forgiving

A meta-analysis of the association between forgiveness of others and physical health.: Objective: This meta-analysis tested the relation between forgiveness of others and physical health (PH) with age, gender, race, education level, employment status, sample type, research design, type of PH variables, and publication status as the potential moderators. Design: Eligible studies had participants with or without physical or mental health problems and had quantitative data on forgiveness of others and PH. The random-effects model was used to aggregate Fisher's z effect sizes, which w

10.1177/0898010114560571Journal of holistic nursing : official journal of the American Holistic Nurses' Association (2015)MEDLINE-indexed journal, not yet read by us; matched on Forgiveness, forgiveness, forgiving

Designing forgiveness interventions: guidance from five meta-analyses.: The Nursing Interventions Classification system includes forgiveness facilitation as part of the research-based taxonomy of nursing interventions. Nurses need practical guidance in finding the type of intervention that works best in the nursing realm. Five meta-analyses of forgiveness interventions were reviewed to illuminate best practice. The only studies included were meta-analyses of forgiveness interventions in which the authors calculated effect size. Forgiveness interventions were shown t

10.1177/1524838016637079Trauma, violence & abuse (2018)MEDLINE-indexed journal, not yet read by us; matched on Forgiveness, forgiveness, forgiving

Forgiveness Therapy for the Promotion of Mental Well-Being: A Systematic Review and Meta-Analysis.: Interpersonal hurts and violence against the individual have a high prevalence and are associated with a range of long-term problems in terms of psychological functioning. There is a growing body of research highlighting the role of forgiveness therapy in improving different aspects of psychological health in populations who have experienced diverse types of hurt, violence, or trauma. This article reports the findings of a systematic review and meta-analysis of the efficacy of process-based forg

10.1177/1745691616664694Perspectives on psychological science : a journal of the Association for Psychological Science (2016)MEDLINE-indexed journal, not yet read by us; matched on Forgiveness, forgiveness, forgiving

Registered Replication Report: Study 1 From Finkel, Rusbult, Kumashiro, & Hannon (2002).: Finkel, Rusbult, Kumashiro, and Hannon (2002, Study 1) demonstrated a causal link between subjective commitment to a relationship and how people responded to hypothetical betrayals of that relationship. Participants primed to think about their commitment to their partner (high commitment) reacted to the betrayals with reduced exit and neglect responses relative to those primed to think about their independence from their partner (low commitment). The priming manipulation did not affect construct

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451 to 475 of 561
Simha S, Noble S, Chaturvedi SK (2013)MEDLINE-indexed journal, not yet read by usIndian journal of palliative care34 citations

Spiritual concerns in hindu cancer patients undergoing palliative care: a qualitative study.

Aims: Spiritual concerns are being identified as important components of palliative care. The aim of this study was to explore the nature of spiritual concerns in cancer patients undergoing palliative care in a hospice in India. Materials and methods: THE METHODOLOGY USED WAS A QUALITATIVE METHOD: Interpretive phenomenological analysis. A semi-structured interview guide was used to collect data, based on Indian and western literature reports. Certain aspects like karma and pooja, relevant to Hindus, were included. Theme saturation was achieved on interviewing 10 participants. Results: The seven most common spiritual concerns reported were benefit of pooja, faith in God, concern about the future, concept of rebirth, acceptance of one's situation, belief in karma, and the question Why me? No participant expressed four of the concerns studied: Loneliness, need of seeking forgiveness from ot

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Zagorsky BM, Reiter JG, Chatterjee K, Nowak MA (2013)MEDLINE-indexed journal, not yet read by usPloS one18 citations

Forgiver triumphs in alternating Prisoner's Dilemma.

Cooperative behavior, where one individual incurs a cost to help another, is a wide spread phenomenon. Here we study direct reciprocity in the context of the alternating Prisoner's Dilemma. We consider all strategies that can be implemented by one and two-state automata. We calculate the payoff matrix of all pairwise encounters in the presence of noise. We explore deterministic selection dynamics with and without mutation. Using different error rates and payoff values, we observe convergence to a small number of distinct equilibria. Two of them are uncooperative strict Nash equilibria representing always-defect (ALLD) and Grim. The third equilibrium is mixed and represents a cooperative alliance of several strategies, dominated by a strategy which we call Forgiver. Forgiver cooperates whenever the opponent has cooperated; it defects once when the opponent has defected, but subsequently F

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Luchies LB, Wieselquist J, Rusbult CE, Kumashiro M, Eastwick PW, Coolsen MK, Finkel EJ (2013)MEDLINE-indexed journal, not yet read by usJournal of personality and social psychology18 citations

Trust and biased memory of transgressions in romantic relationships.

Relative to people with low trust in their romantic partner, people with high trust tend to expect that their partner will act in accordance with their interests. Consequently, we suggest, they have the luxury of remembering the past in a way that prioritizes relationship dependence over self-protection. In particular, they tend to exhibit relationship-promoting memory biases regarding transgressions the partner had enacted in the past. In contrast, at the other end of the spectrum, people with low trust in their partner tend to be uncertain about whether their partner will act in accordance with their interests. Consequently, we suggest, they feel compelled to remember the past in a way that prioritizes self-protection over relationship dependence. In particular, they tend to exhibit self-protective memory biases regarding transgressions the partner had enacted in the past. Four longitu

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Righetti F, Finkenauer C, Finkel EJ (2013)MEDLINE-indexed journal, not yet read by usPsychological science28 citations

Low self-control promotes the willingness to sacrifice in close relationships.

Although previous theories and research have suggested that human behavior is automatically driven by selfish impulses (e.g., vengeance rather than forgiveness), the present research tested the hypothesis that in close relationships, people's impulsive inclination is to be prosocial and to sacrifice for their partner-to pursue the interests of the partner or of the relationship at some costs for the self. Results from four studies demonstrated that people with low self-control, relative to those with high self-control, reported greater willingness to sacrifice for their close others. Furthermore, Study 4 demonstrated that communal orientation was more strongly associated with sacrifice among participants with low self-control than participants with high self-control. This moderational pattern supports the hypothesis that communal orientation functions as a default approach to sacrifice i

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Hayward RD, Krause N (2013)MEDLINE-indexed journal, not yet read by usMental health, religion & culture6 citations

Trajectories of change in dimensions of forgiveness among older adults and their association with religious commitment.

Forgiveness is a complex construct with an important role in religious traditions worldwide, and is associated with mental and physical health outcomes. This seven-year longitudinal study examined changes within individuals during, and differences based on birth cohort, in forgiveness during late life. Growth curve analysis was used to analyze the general pattern of change across the course of older adulthood in eight dimensions related to forgiveness. Increases over time were observed in forgiveness of others, conditionality of forgiveness of others, forgiveness of self, feelings of being forgiven by God, and feelings of being forgiven by others. Decreases over time were observed in difficulty forgiving oneself, and perceptions of conditionality in God's forgiveness. Religious commitment was related to reporting more a more forgiving attitude on seven of these dimensions, but also to mo

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McCarthy-Jones S, Waegeli A, Watkins J (2013)MEDLINE-indexed journal, not yet read by usPsychosis15 citations

Spirituality and hearing voices: considering the relation.

For millennia, some people have heard voices that others cannot hear. These have been variously understood as medical, psychological and spiritual phenomena. In this article we consider the specific role of spirituality in voice-hearing in two ways. First, we examine how spirituality may help or hinder people who hear voices. Benefits are suggested to include offering an alternative meaning to the experience which can give more control and comfort, enabling the development of specific coping strategies, increasing social support, and encouraging forgiveness. Potential drawbacks are noted to include increased distress and reduced control resulting from placing frightening or coercive constructions on voices, social isolation, the development of dysfunctional beliefs, and missed/delayed opportunities for successful mental health interventions. After examining problems surrounding classifyi

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Vaillant GE (2013)MEDLINE-indexed journal, not yet read by usAsian journal of psychiatry7 citations

Psychiatry, religion, positive emotions and spirituality.

This paper proposes that eight positive emotions: awe, love/attachment, trust/faith, compassion, gratitude, forgiveness, joy and hope constitute what we mean by spirituality. These emotions have been grossly ignored by psychiatry. The two sciences that I shall employ to demonstrate this definition of spirituality will be ethology and neuroscience. They are both very new. I will argue that spirituality is not about ideas, sacred texts and theology. Rather, spirituality is all about emotion and social connection that are more dependent on the limbic system than the cortex. Specific religions, for all their limitations, are often the portal through which positive emotions are brought into conscious attention. Neither Freud nor psychiatric textbooks ever mention emotions like joy and gratitude. Hymns and psalms give these emotions pride of place. Our whole concept of psychotherapy might chan

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McNulty, J.; Fincham, F (2012)reviewed by us, tier BAmerican Psychologist490 citations

Beyond positive psychology? Toward a contextual view of psychological processes and well-being.

The field of positive psychology rests on the assumption that certain psychological traits and processes are inherently beneficial for well-being. We review evidence that challenges this assumption. First, we review data from 4 independent longitudinal studies of marriage revealing that 4 ostensibly positive processes-forgiveness, optimistic expectations, positive thoughts, and kindness-can either benefit or harm well-being depending on the context in which they operate. Although all 4 processes predicted better relationship well-being among spouses in healthy marriages, they predicted worse relationship well-being in more troubled marriages. Then, we review evidence from other research that reveals that whether ostensibly positive psychological traits and processes benefit or harm well-being depends on the context of various noninterpersonal domains as well. Finally, we conclude by argu

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George E. Vaillant (2012)MEDLINE-indexed journal, not yet read by usWorld Psychiatry199 citations

Positive mental health: is there a cross‐cultural definition?

The great epidemiological studies of the past half century have focused upon who was mentally ill and not who was well. Mental illness, after all, is a condition that can be defined reliably, and its limits are relatively clear. Until recently, only the Sterling County Studies by A. Leighton 1 came close to defining positive mental health operationally. In addition, it has been argued that achieving above average mental or physical health is not the province of medicine, but of education. Early in the past century, internists began studying physiology at high altitude and devise measures of positive physical health for athletes, pilots, and finally astronauts. In 1929–30, at the University of California at Berkeley, the Institute of Human Development was founded by H. Jones, N. Bayley and J. McFarlane 2,3. Originally created to study healthy child development, the Institute was to provid

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Taylor C (2012)MEDLINE-indexed journal, not yet read by usJournal of pain and symptom management4 citations

Rethinking hopelessness and the role of spiritual care when cure is no longer an option.

Increasingly in the U.S., health care clinicians fail to recognize and accept when curative goals are no longer realistic. At this point, futile efforts at cure can fuel false hopes in patients and their loved ones. The clinician's need to be "doing something" may result in treatment that violates the dignity and well-being of the patient and this can lead to the patient's ultimate hopelessness and despair. This article uses a personal narrative to explore the hopelessness of a patient diagnosed with nonresectable pancreatic cancer and the challenge it raised for the author, who was a friend and a nurse to the patient. Hope is described as a virtue that takes as its object "a future good, difficult but possible to obtain," and that sits squarely between false hopes and despair. Spiritual care that addresses three universal spiritual needs (meaning and purpose, love and relatedness, and f

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Royston PJ, Mathieson K, Leafman J, Ojan-Sheehan O (2012)MEDLINE-indexed journal, not yet read by usRural and remote health24 citations

Medical student characteristics predictive of intent for rural practice.

Introduction: The shortage of physicians in rural areas of the USA has led medical schools to focus on recruiting and selecting students who will choose to work in non-urban settings. The purpose of this study was to examine the effect of student characteristics previously correlated to choosing rural practice (ie being older, being male, being raised in a rural community, having a spouse or significant other who was raised in a rural community, having a spouse or significant other whose parents live in a rural community, having parents with high school education or less, and graduating from a smaller college) on osteopathic medical students' intent to practice in a rural setting. This study also examined the correlation between personality type and intent for rural practice using the Myers Briggs Type Indicator (MBTI). Finally, this study examined factors that would increase interest in

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Johnstone B, Yoon DP, Cohen D, Schopp LH, McCormack G, Campbell J, Smith M (2012)MEDLINE-indexed journal, not yet read by usJournal of religion and health31 citations

Relationships among spirituality, religious practices, personality factors, and health for five different faith traditions.

To determine: (1) differences in spirituality, religiosity, personality, and health for different faith traditions; and (2) the relative degree to which demographic, spiritual, religious, and personality variables simultaneously predict health outcomes for different faith traditions. Cross-sectional analysis of 160 individuals from five different faith traditions including Buddhists (40), Catholics (41), Jews (22), Muslims (26), and Protestants (31). Brief multidimensional measure of religiousness/spirituality (BMMRS; Fetzer in Multidimensional measurement of religiousness/spirituality for use in health research, Fetzer Institute, Kalamazoo, 1999); NEO-five factor inventory (NEO-FFI; in Revised NEO personality inventory (NEO PI-R) and the NEO-five factor inventory (NEO-FFI) professional manual, Psychological Assessment Resources, Odessa, Costa and McCrae 1992); Medical outcomes scale-sho

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Noor M, Shnabel N, Halabi S, Nadler A (2012)MEDLINE-indexed journal, not yet read by usPersonality and social psychology review : an official journal of the Society for Personality and Social Psychology, Inc42 citations

When suffering begets suffering: the psychology of competitive victimhood between adversarial groups in violent conflicts.

Inter-group competitive victimhood (CV) describes the efforts of members of groups involved in violent conflicts to establish that their group has suffered more than their adversarial group. Such efforts contribute to conflicts' escalation and impede their peaceful resolution. CV stems from groups' general tendency to compete with each other, along with the deep sense of victimization resulting from conflicts. The authors point to biases that contribute to groups' engagement in CV, describe five dimensions of victimhood over which groups may compete, and contend that such competition serves various functions that contribute to the maintenance of conflicts. Drawing on the Needs-Based Model, they suggest that CV may reflect groups' motivations to restore power or moral acceptance. They then review evidence of the negative consequences of CV for inter-group forgiveness and suggest potential

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Polk HC, Bland KI, Ellison EC, Grosfeld J, Trunkey DD, Stain SC, Townsend CM (2012)MEDLINE-indexed journal, not yet read by usAnnals of surgery41 citations

A proposal for enhancing the general surgical workforce and access to surgical care.

Objective(s): The goals of this focused meeting were to verify and clarify the causes and extent of the general surgery (GS) workforce shortfalls. We also sought to define workable solutions within the existing framework of medical accreditation and certification. Background: Numerous peer-reviewed and lay reports describe a current and worsening availability of GS services, affecting rural areas as well as large cities, academia, and the military. Method: Primary recommendations were broadly agreed upon by attendee surgeons who were selected from numerous different professional scenarios and included 2 nonmedical observers. Results: Recommendations: (1) enhance the number of GS trainees and the breadth of training, (2) incorporate more flexibility and breadth in residency, (3) minimally invasive surgery should largely return to GS, (4) broader use of community hospitals in these efforts

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Sternthal MJ, Williams DR, Musick MA, Buck AC (2012)MEDLINE-indexed journal, not yet read by usEthnicity & health19 citations

Religious practices, beliefs, and mental health: variations across ethnicity.

Objectives: We examined whether Black Americans and Hispanic Americans experienced greater mental health benefits from religious involvement than White Americans, and whether these benefits would be mediated through three psychosocial factors--social support, meaning, and forgiveness. Methods: Utilizing data from a probability sample of Chicago-based adults (n=3103), ethnicity-stratified multivariate regression models estimated the association of religiosity with depressive symptoms, anxiety symptoms, and major depressive disorder (MDD). Models controlled for potential confounders and psychosocial mediators. Results: Contrary to our hypotheses, religiously involved Black Americans and Hispanic Americans did not experience greater mental health benefits than their White counterparts. For White Americans alone, service attendance was inversely related to depressive symptoms, anxiety sympto

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Winter-Pfändler U, Morgenthaler C (2011)MEDLINE-indexed journal, not yet read by usJournal of health care chaplaincy8 citations

Patients' satisfaction with health care chaplaincy and affecting factors: an exploratory study in the German part of Switzerland.

Surveying patients' satisfaction with chaplaincy services contributes to improving the quality of health care chaplaincy. Therefore, 679 patients from 32 general hospitals and psychiatric clinics in the German part of Switzerland were surveyed in a cross-sectional design. Seven factors influencing patients' satisfaction with health care chaplaincy were identified. They pertain, on one hand, to the chaplain-patient relationship ("Respect and friendliness," "Empathy," "Negative relationship") and, on the other hand, to the evaluation of chaplains' interventions ("Religious/spiritual interventions," "Religious/spiritual issues," "Clarification, coping and support," "Conflict management and forgiveness"). Whereas the patient-chaplain relationship was significantly associated with the patient's age and religiosity, the apprehension of pastoral intervention was significantly associated with th

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Elliott BA (2011)MEDLINE-indexed journal, not yet read by usJournal of religion and health4 citations

Forgiveness therapy: a clinical intervention for chronic disease.

Every year, chronic illnesses result in significant costs, disability and deaths. Efforts to understand the causes, treatments and management possibilities for chronic illnesses are ongoing. Some chronic conditions, including addictions, obesity, mental health circumstances, COPD and cirrhosis, have been identified as health conditions with social and interpersonal etiologies. Recent research documents that these conditions are related to adverse early life experience; treatment and prevention of these chronic conditions remains challenging. Concurrent research investigating forgiveness interventions has been reported in the counseling therapy literature, which may have enormous personal and public health impact.

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Luong G, Charles ST, Fingerman KL (2011)MEDLINE-indexed journal, not yet read by usJournal of social and personal relationships148 citations

Better With Age: Social Relationships Across Adulthood.

Older adults typically report higher levels of satisfaction with their social relationships than younger adults. The present paper integrates current developmental research to explain why social relationships are generally more positive with age. We discuss actions by older adults that contribute to more positive social experiences. We also include social role changes that may provide advantages for older adults when navigating their relationships. Next, we turn to interactional processes between older adults with their social partners. We review literature indicating that: (a) older adults engage in strategies that optimize positive social experiences and minimize negative ones by avoiding conflicts, and (b) social partners often reciprocate by treating older adults more positively and with greater forgiveness than they do younger adults.

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Keall RM, Butow PN, Steinhauser KE, Clayton JM (2011)MEDLINE-indexed journal, not yet read by usInternational journal of palliative nursing15 citations

Discussing life story, forgiveness, heritage, and legacy with patients with life-limiting illnesses.

Aim: To explore the perceptions that individuals with life-limiting illnesses have about their lives, both positive and negative, and their messages to future generations. Methods: A preparation and life completion intervention (Outlook) was assessed for acceptability and feasibility in an Australian palliative care setting. This paper reports a qualitative analysis of the participants' responses to the intervention. The intervention sessions were audiotaped, transcribed, and analysed using interpretative phenomenological analysis. Results: Eleven participants were recruited from inpatient and outpatient hospital and hospice settings. Three overarching themes were identified: life review, current situation, and legacy/principles. Conclusions: The intervention provided insights into individual palliative care patients' sense of self, views of their current situation, hopes, and how they w

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van Dierendonck D, Nuijten I (2011)MEDLINE-indexed journal, not yet read by usJournal of business and psychology60 citations

The Servant Leadership Survey: Development and Validation of a Multidimensional Measure.

PURPOSE: The purpose of this paper is to describe the development and validation of a multi-dimensional instrument to measure servant leadership. DESIGN/METHODOLOGY/APPROACH: Based on an extensive literature review and expert judgment, 99 items were formulated. In three steps, using eight samples totaling 1571 persons from The Netherlands and the UK with a diverse occupational background, a combined exploratory and confirmatory factor analysis approach was used. This was followed by an analysis of the criterion-related validity. FINDINGS: The final result is an eight-dimensional measure of 30 items: the eight dimensions being: standing back, forgiveness, courage, empowerment, accountability, authenticity, humility, and stewardship. The internal consistency of the subscales is good. The results show that the Servant Leadership Survey (SLS) has convergent validity with other leadership mea

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McNulty, J (2011)reviewed by us, tier BPersonality and Social Psychology Bulletin196 citations

The Dark Side of Forgiveness: The Tendency to Forgive Predicts Continued Psychological and Physical Aggression in Marriage

Despite a burgeoning literature that documents numerous positive implications of forgiveness, scholars know very little about the potential negative implications of forgiveness. In particular, the tendency to express forgiveness may lead offenders to feel free to offend again by removing unwanted consequences for their behavior (e.g., anger, criticism, rejection, loneliness) that would otherwise discourage reoffending. Consistent with this possibility, the current longitudinal study of newlywed couples revealed a positive association between spouses' reports of their tendencies to express forgiveness to their partners and those partners' reports of psychological and physical aggression. Specifically, although spouses who reported being relatively more forgiving experienced psychological and physical aggression that remained stable over the first 4 years of marriage, spouses who reported

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Kenney GM, Marton J, Klein AE, Pelletier JE, Talbert J (2011)MEDLINE-indexed journal, not yet read by usHealth services research23 citations

The effects of Medicaid and CHIP policy changes on receipt of preventive care among children.

Objective: To examine changes in children's receipt of well-child and preventive dental care in Medicaid/Children's Health Insurance Program (CHIP) in two states that adopted policies aimed at promoting greater preventive care receipt. Data sources: The 2004-2008 Medicaid/CHIP claims and enrollment data from Idaho and Kentucky. Study design: Logistic and hazard pre-post regression models, controlling for age, gender, race/ethnicity, and eligibility category. Data extraction methods: Claims and enrollment data were de-identified and merged. Principal findings: Increased reimbursement had a small, positive association with well-child care in Idaho, but no consistent effects were found in Kentucky. A premium forgiveness program in Idaho was associated with a substantial increase (between 20 and 113 percent) in receipt of any well-child care and quicker receipt of well-child care following e

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Young L, Scholz J, Saxe R (2011)MEDLINE-indexed journal, not yet read by usSocial neuroscience38 citations

Neural evidence for "intuitive prosecution": the use of mental state information for negative moral verdicts.

Moral judgment depends critically on theory of mind (ToM), reasoning about mental states such as beliefs and intentions. People assign blame for failed attempts to harm and offer forgiveness in the case of accidents. Here we use fMRI to investigate the role of ToM in moral judgment of harmful vs. helpful actions. Is ToM deployed differently for judgments of blame vs. praise? Participants evaluated agents who produced a harmful, helpful, or neutral outcome, based on a harmful, helpful, or neutral intention; participants made blame and praise judgments. In the right temporo-parietal junction (right TPJ), and, to a lesser extent, the left TPJ and medial prefrontal cortex, the neural response reflected an interaction between belief and outcome factors, for both blame and praise judgments: The response in these regions was highest when participants delivered a negative moral judgment, i.e., a

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Suhail K, Jamil N, Oyebode J, Ajmal MA (2011)MEDLINE-indexed journal, not yet read by usDeath studies27 citations

Continuing bonds in bereaved Pakistani Muslims: effects of culture and religion.

This study explores the bereavement process and continuing bond in Pakistani Muslims with the focus on how culture and religion influence these processes. Ten participants were interviewed and their transcribed interviews were analyzed using a grounded theory approach. Three main domains were identified from the narratives expressed by the participants: death and the process of grieving, continuing the link with the deceased, and influencing agents. The findings indicated that Pakistani Muslims maintained their link with the deceased through cultural and religious rituals, such as performing prayers, reciting holy verses, talking and dreaming about the deceased, doing charity, visiting graves, and arranging communal gatherings. The prime purpose of many of these practices was the forgiveness of the deceased. Grief reactions seemed to be determined by the nature of death, prior relationsh

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Hill RD (2011)MEDLINE-indexed journal, not yet read by usBehavior therapy25 citations

A positive aging framework for guiding geropsychology interventions.

This article characterizes the human aging process from the perspectives of normal, pathological, usual, successful, and positive aging. Positive aging is described based on four characteristics: the mobilizing of latent resources, psychological flexibility, an affirmative decision-making style, and the propensity to generate an optimistic response to stressors inherent in age-related decline. A positive aging strategy framework is proposed, inclusive of recent developments in intervention research employing gratitude, forgiveness, and altruism to preserve subjective well-being. The role of positive aging strategies in conjunction with behavioral intervention approaches to promote well-being in one's later years is recommended for addressing the complex needs of our graying population.

matched on forgiveness (text), forgiving (text)

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