Forgiveness and reconciliation العفو

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

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

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

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

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

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

(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

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.

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

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.

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.

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

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

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

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

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)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dispositional forgiveness of self, others, and situations.

Six studies regarding forgiveness are presented. The Heartland Forgiveness Scale (HFS), a self-report measure of dispositional forgiveness (with subscales to assess forgiveness of self, others, and situations) was developed and demonstrated good psychometric properties. Forgiveness correlated positively with cognitive flexibility, positive affect, and distraction; it correlated negatively with rumination, vengeance, and hostility. Forgiveness predicted four components of psychological well-being (anger, anxiety, depression, and satisfaction with life); forgiveness of situations accounted for unique variance in these components of psychological well-being. Forgiveness and hostility demonstrated equivalent, inverse associations with relationship duration, and forgiveness accounted for unique variance in relationship satisfaction, even when controlling for trust. Forgiveness level correlate…

matched on forgiveness (text), forgiving (text)

Contemplative practice, acceptance, and healing in moral injury.

Moral injury is a soul struggle for many veterans. It includes a deep sense of regret, shame, and division within themselves due to morally injurious events. Spiritual practices like Centering Prayer are complementary disciplines that help veterans heal from moral injury and process embedded trauma, guilt, and shame. Contemplative practices can help with acceptance of difficult emotions and thoughts connected to past moral injury and help veterans refocus on values that are part of their community, faith, and social backgrounds. At the Loveland VA, a group of veterans are following the guidelines outlined by Contemplative Outreach for a Centering Prayer practice. The guidelines and the intended outcomes are outlined in this paper and include previously researched benefits of mindfulness and meditation-based practices for PTSD, which often co-occurs with moral injury. Veterans' feedback f…

matched on Forgiveness (keyword)

To belong is to matter: sense of belonging enhances meaning in life.

In four methodologically diverse studies (N = 644), we found correlational (Study 1), longitudinal (Study 2), and experimental (Studies 3 and 4) evidence that a sense of belonging predicts how meaningful life is perceived to be. In Study 1 (n = 126), we found a strong positive correlation between sense of belonging and meaningfulness. In Study 2 (n = 248), we found that initial levels of sense of belonging predicted perceived meaningfulness of life, obtained 3 weeks later. Furthermore, initial sense of belonging predicted independent evaluations of participants essays on meaning in life. In Studies 3 (n = 105) and 4 (n = 165), we primed participants with belongingness, social support, or social value and found that those primed with belongingness (Study 3) or who increased in belongingness (Study 4) reported the highest levels of perceived meaning. In Study 4, belonging mediated the rela…

matched on Forgiveness (keyword)

Comparing the Effectiveness of Emotionally Focused Couple Therapy and Cognitive-Behavioral Couple Therapy on Forgiveness and Marital Intimacy of Women Affected by Infidelity in Mashhad

Background: The experience of infidelity is very painful and leads to serious negative consequence among couples. The aim of this study is to compare the effectiveness of emotionally focused couple therapy (EFT) and cognitive-behavioral couple therapy (CBT) on forgiveness and marital intimacy of women affected by infidelity. Methods: This was a quasi-experimental study with a pre-posttest design. The statistical population included all the infidelity-affected women referred to Andishe and Tafakor counseling center in the first quarter of 2020 in Mashhad city. The sample size was determined by Cochran formula as 15 participants for each group. From this statistical population, 45 people were selected by purposive method based on inclusion criteria and were randomly replaced in three groups of CBT (N=15), EFT (N=15), and the control group (N=15. They did not receive any intervention. All p…

matched on forgiveness (text), forgiving (text)

Applying the developmental model of marital competence to sexual satisfaction: Associations between conflict resolution quality, forgiveness, attachment, and sexual satisfaction

Sexual satisfaction is a complex construct that is affected by many diverse factors. Without a comprehensive framework guiding their work, scholars and practitioners who work with married couples may inadvertently focus on a single factor affecting sexual satisfaction and subsequently limit the effectiveness of their research and practice. Through discussion and an empirical example, the current study explores how the developmental model of marital competence—a comprehensive theory for understanding marital processes—can be used by scholars and practitioners to guide their work on sexual satisfaction and broaden their approach. Utilizing U.S. nationally representative data from 2,114 mixed-sex couples and guided by the actor-partner-interdependence-model, cross-sectional and longitudinal associations between wives’ and husbands’ sexual satisfaction and three factors—conflict resolution q…

matched on forgiveness (text), forgiving (text)

A Relational Approach to Religion and Spirituality in Marriage

Using a relational model of religion and spirituality in marriage, the role of individual relationship with God, couple’s joint religious communication, and forgiveness were examined as predictors of marital satisfaction. Data from 342 heterosexual married couples were analyzed using an actor partner interdependence model and path analyses. Results indicate that one’s individual relationship with God is important to marital quality indirectly as it appears to manifest itself in religious communication between partners, which in turn is directly linked to martial quality. Also, one’s own forgiveness and forgiveness of the spouse are both positively linked to marital quality, whereas one’s tendency not to forgive and one’s spouse’s tendency not to forgive are both detrimental to marital quality. Finally, joint religious communication is more strongly associated with marital satisfaction am…

matched on forgiveness (text), forgiving (text)

Forgiveness and Reconciliation in Emotionally Focused Therapy for Couples: The Client Change Process and Therapist Interventions

This article presents psychotherapy process research findings related to the forgiveness and reconciliation model, known as the Attachment Injury Resolution Model (AIRM), within the context of emotionally focused therapy for couples (EFT). Outcomes for EFT as an intervention for general relationship distress and AIRM have been successfully tested. Audiotapes of nine resolved and nine nonresolved EFT couple cases were used to study the client change process, the validity of AIRM, and EFT interventions used at each stage of the model. Study findings suggest resolved couple clients engaged deeply with their internal experience were more deliberate and controlled in their processing and more affiliative in their interpersonal responses in comparison with nonresolved couples. Resolved versus nonresolved client in‐session performances were discriminated on the basis of four model components. T…

matched on forgiveness (text), forgiving (text)

Of Memes and Marriage: Toward a Positive Relationship Science

Marital and family research has tended to focus on distressed relationships. Reasons for this focus are documented before keys to establishing a positive relationship science are outlined. Increased study of positive affect is needed to better understand relationships, and the best way to accomplish this goal is to embrace the construct of “relationship flourishing.” The behavioral approach system and the behavioral inhibition system are described and their potential role in understanding positive relationship processes is described using, as examples, commitment and forgiveness. A link to positive psychology is made, and it is proposed that the study of positive relationships constitutes the fourth pillar of this subdiscipline. Finally, the potential for focus on positive relationship processes to integrate multiple literatures is noted.

matched on forgiveness (text), forgiving (text)

Resolving Attachment Injuries in Couples Using Emotionally Focused Therapy: A Three-Year Follow-Up

Couples who seek therapy for marital distress often do so because they have suffered an attachment injury, characterized by an abandonment or betrayal during a time of critical need. This follow-up assessed the efficacy of the newly developed Attachment Injury Resolution Model based in Emotionally Focused Therapy (EFT). Twelve couples with attachment injuries who received EFT were assessed to determine if the significant improvement in relationship distress observed in resolved couples at post-treatment would be maintained at 3-year follow-up. Results demonstrated that improvements in dyadic adjustment, trust, and forgiveness, as well as decreases in the severity of the attachment injury, were maintained over time. This follow-up study provides initial evidence of the long-term benefits of the Attachment Injury Resolution Model.

matched on forgiveness (text), forgiving (text)

Using Emotionally Focused Therapy for Couples to Resolve Attachment Ruptures Created by Hypersexual Behavior

Hypersexual behavior can have a devastating impact on attachments between partners in committed couple relationships. An array of emotions is activated by these attachment ruptures, including feelings of betrayal, confusion, frustration, hopelessness, and abandonment. Repairing these ruptures can be a delicate and challenging part of helping couples restore trust and forgiveness in their relationships. This article describes the process of using Emotionally Focused Therapy for couples as an intervention to facilitate the process of repairing the damage caused by hypersexual behavior.

matched on forgiveness (text), forgiving (text)

A Pilot Study in Marital Group Therapy: Process and Outcome

A marital group intervention was developed to address communication, conflict, forgiveness, and reconciliation. This article reviews the history of marital group intervention and presents a description of an 8-week marital group intervention. Results indicated improvement in forgiveness skills, anger expression, and marital satisfaction at posttest, and atrophy of most gains at follow-up.

matched on forgiveness (text), forgiving (text)