Loss of a person and the mourning that follows it.
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بَلَىٰۚ مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنࣱ فَلَهُۥٓ أَجۡرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
In fact, any who direct themselves wholly to God and do good will have their reward with their Lord: no fear for them, nor will they grieve
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنࣰّ ا وَلَآ أَذࣰ ى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who spend their wealth in God’s cause, and do not follow their spending with reminders of their benevolence or hurtful words, will have their rewards with their Lord: no fear for them, nor will they grieve
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُم بِٱلَّيۡلِ وَٱلنَّهَارِ سِرࣰّ ا وَعَلَانِيَةࣰ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who give, out of their own possessions, by night and by day, in private and in public, will have their reward with their Lord: no fear for them, nor will they grieve
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
Those who believe, do good deeds, keep up the prayer, and pay the prescribed alms will have their reward with their Lord: no fear for them, nor will they grieve
قُلۡنَا ٱهۡبِطُواْ مِنۡهَا جَمِيعࣰ اۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدࣰ ى فَمَن تَبِعَ هُدَايَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
We said, ‘Get out, all of you! But when guidance comes from Me, as it certainly will, there will be no fear for those who follow My guidance nor will they grieve
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحࣰ ا فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
The [Muslim] believers, the Jews, the Christians, and the Sabians- all those who believe in God and the Last Day and do good- will have their rewards with their Lord. No fear for them, nor will they grieve
Commentary on the verses above, at most two editions per verse.
No, whosoever submits his face to God, doing the beautiful, shall have his wage with his Lord, and no fear shall be upon them, neither shall they grieve. The work is the work of the purifiers, the good fortune the good fortune of the truthful, the con- duct the conduct of the pure, and the hard cash the hard cash in their purse. Today they are on the carpet of service with the light of recognition, tomorrow on the carpet of companionship with the joy of union. Surely We purified them with that which is pure [38:46]. He is saying, “We made them pure and brought them forth pure from the crucible of testing so that they would be worthy for the Presence,” for the Pure Presence gives access only to the pure. “Surely God is goodly and accepts only the goodly.” Nothing is of any use with the Pure Presence save pure activity and pure speech. Then you must become so purified of that pure activity
(Those who spend their wealth for the cause of Allah�) [2:262]. Said al-Kalbi: �This verse was revealed about 'Uthman ibn 'Affan and 'Abd al-Rahman ibn 'Awf. As for 'Abd al-Rahman ibn 'Awf, he went and gave the Messenger of Allah, Allah bless him and give him peace, four thousand silver coins to distribute in charity. 'Abd al-Rahman ibn 'Awf said to him: 'I have eight thousand silver coins; I have kept four thousand for me and my family and I loan these four thousands to my Lord'. The Messenger of Allah, Allah bless him and give him peace, said to him: 'May Allah bless for you that which you have kept and that which you have given'. And as for 'Uthman, may Allah be well pleased with him, he said: 'Upon me is the equipment of anyone who has no equipment for the Battle of Tabuk'. And so he equipped the Muslims with one thousand camels with their hunches and saddle blankets and also gave to
(Those who spend their wealth by night and day, by stealth and openly�) [2:274]. Abu Ibrahim Isma'il ibn Ibrahim al-Nasrabadhi informed us> 'Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn 'Ammar> Muhammad ibn Shu'ayb> Ibn Mahdi> Yazid ibn 'Abd Allah> 'Arib> his father> his grandfather> the Messenger of Allah, Allah bless him and give him peace, who said: �This verse (Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord) was revealed about the owners of horses�. The Messenger of Allah, Allah bless him and give him peace, also said: �The devils will not bewitch anyone who has in his house a noble horse�. This is also the opinion of Abu Umamah, Abu'l-Darda', Makhul, al-Awza'i and Rabah ibn Zayd. They said: �This refers to those who tie their horses for the sake of Allah, they spend on them by night and day, secretly an
(Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews�) [2:62]. Al-Hafiz Ahmad ibn Muhammad ibn Ahmad informed us> �Abd Allah ibn Muhammad ibn Ja�far the al-Hafiz> Abu Yahya al-Razi> Sahl ibn �Uthman al-�Askari> Yahya ibn Abi Za�idah who said: �Ibn Jurayj said> �Abd Allah ibn Kuthayr> Mujahid who said: �When Salman related to the Prophet, Allah bless him and give him peace, the story of the monks, the Prophet told him that they will dwell in hell fire�. Salman said: �The whole earth became gloomy for me, but then this verse was revealed (Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews) up to Allah�s saying (and there shall no fear come upon them neither shall they grieve), and it was as if a mountain had been lifted away from me� �. Muhammad ibn �Abd al-�Aziz al-Marwazi informed us> Muhammad ibn al-Hus
We said ‘Go down from it from the Garden all together He has repeated this phrase qulnā ihbitū in order to supplement it with yet fa-immā the nūn of the conditional particle in ‘if’ has been assimilated with the extra mā there shall come to you from Me guidance a Book and a prophet and whoever follows My guidance believing in me and performing deeds in obedience of Me no fear shall befall them neither shall they grieve in the Hereafter since they will be admitted into Paradise.
We said: "Get down all of you from this place (the Paradise), then whenever there comes to you Hudan (guidance) from Me, and whoever follows My guidance, there shall be no fear on them, nor shall they grieve (38)But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) ـ such are the dwellers of the Fire. They shall abide therein forever. (39) Allah stated that when He sent Adam, Hawwa', and Shaytan to earth from Paradise, He warned them that He will reveal Books and send Prophets and Messengers to them, i.e., to their offspring. Abu Al-'Aliyah said, "Al-Huda, refers to the Prophets, Messengers, the clear signs and plain explanation." فَمَن تَبِعَ هُدَايَ (And whoever follows My guidance) meaning, whoever accepts what is contained in My Books and what I send the Messengers with, فَلاَ خَوْفٌ عَلَيْهِمْ (There shall be no fear on them)
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.
وَحَدَّثَنَاهُ قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْعَزِيزِ يَعْنِي الدَّرَاوَرْدِيَّ، ح وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، جَمِيعًا بِهَذَا الإِسْنَادِ .
This hadith has been narrated by Sulaiman b. Bilal with the same chain of transmitters
وَحَدَّثَنَا أَبُو بَكْرٍ، وَعُثْمَانُ، ابْنَا أَبِي شَيْبَةَ ح وَحَدَّثَنِي عَمْرٌو النَّاقِدُ، قَالُوا جَمِيعًا حَدَّثَنَا أَبُو خَالِدٍ الأَحْمَرُ، عَنْ يَزِيدَ بْنِ كَيْسَانَ، عَنْ أَبِي حَازِمٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " لَقِّنُوا مَوْتَاكُمْ لاَ إِلَهَ إِلاَّ اللَّهُ " .
Abu Huraira reported Allah's Messenger (ﷺ) as saying:Exhort to recite" There is no god but Allah" to those of you who are dying
حَدَّثَنَا أَبُو بِشْرٍ، بَكْرُ بْنُ خَلَفٍ وَمُحَمَّدُ بْنُ بَشَّارٍ قَالاَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، عَنْ أَبِيهِ، عَنْ حَكِيمِ بْنِ أَفْلَحَ، عَنْ أَبِي مَسْعُودٍ، عَنِ النَّبِيِّ ـ صلى الله عليه وسلم ـ قَالَ " لِلْمُسْلِمِ عَلَى الْمُسْلِمِ أَرْبَعُ خِلاَلٍ يُشَمِّتُهُ إِذَا عَطَسَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيَشْهَدُهُ إِذَا مَاتَ وَيَعُودُهُ إِذَا مَرِضَ " .
It was narrated from Abu Mas’ud that the Prophet (ﷺ) said:“The Muslim has four things due from the Muslim: He should answer [by saying Yarhamuk-Allah (may Allah have mercy on you)] to him if he sneezes (and says Al-Hamdulillah); he should accept his invitation if he invites him; he should attend his funeral if he dies; and he should visit him if he falls sick.”
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ " خَمْسٌ مِنْ حَقِّ الْمُسْلِمِ عَلَى الْمُسْلِمِ رَدُّ التَّحِيَّةِ وَإِجَابَةُ الدَّعْوَةِ وَشُهُودُ الْجِنَازَةِ وَعِيَادَةُ الْمَرِيضِ وَتَشْمِيتُ الْعَاطِسِ إِذَا حَمِدَ اللَّهَ " .
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:“Five are the rights of the Muslim: Returning his greeting, accepting his invitation; attending his funeral; visiting the sick; and answering (saying Yarhamuk-Allah) to the one who sneezes, if he praises Allah (says Al-Hamdu Lillah).”
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ، وَإِبْرَاهِيمُ بْنُ مَهْدِيٍّ الْمِصِّيصِيُّ، - الْمَعْنَى - قَالاَ حَدَّثَنَا أَبُو الْمَلِيحِ، عَنْ مُحَمَّدِ بْنِ خَالِدٍ، - قَالَ أَبُو دَاوُدَ قَالَ إِبْرَاهِيمُ بْنُ مَهْدِيٍّ السُّلَمِيُّ - عَنْ أَبِيهِ، عَنْ جَدِّهِ، وَكَانَتْ، لَهُ صُحْبَةٌ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّ الْعَبْدَ إِذَا سَبَقَتْ لَهُ مِنَ اللَّهِ مَنْزِلَةٌ لَمْ يَبْلُغْهَا بِعَمَلِهِ ابْتَلاَهُ اللَّهُ فِي جَسَدِهِ أَوْ فِي مَالِهِ أَوْ فِي وَلَدِهِ " . قَالَ أَبُو دَاوُدَ زَادَ ابْنُ نُفَيْلٍ " ثُمَّ صَبَّرَهُ عَلَى ذَلِكَ " . ثُمَّ اتَّفَقَا " حَتَّى يُبْلِغَهُ الْمَنْزِلَةَ الَّتِي سَبَقَتْ لَهُ مِنَ اللَّهِ تَعَالَى " .
Narrated Muhammad ibn Khalid as-Sulami: on his father's authority said his grandfather reported: He was a Companion of the Messenger of Allah (ﷺ) said: I heard the Messenger of Allah (ﷺ) say: When Allah has previously decreed for a servant a rank which he has not attained by his action, He afflicts him in his body, or his property or his children. Abu Dawud said: Ibn Nufail added in his version: "He then enables him to endure that." The agreed version goes: "So that He may bring him to the rank previously decreed from him by Allah
حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى، وَمُسَدَّدٌ، - الْمَعْنَى - قَالاَ حَدَّثَنَا هُشَيْمٌ، عَنِ الْعَوَّامِ بْنِ حَوْشَبٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ السَّكْسَكِيِّ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، قَالَ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم غَيْرَ مَرَّةٍ وَلاَ مَرَّتَيْنِ يَقُولُ " إِذَا كَانَ الْعَبْدُ يَعْمَلُ عَمَلاً صَالِحًا فَشَغَلَهُ عَنْهُ مَرَضٌ أَوْ سَفَرٌ كُتِبَ لَهُ كَصَالِحِ مَا كَانَ يَعْمَلُ وَهُوَ صَحِيحٌ مُقِيمٌ " .
Narrated Abu Musa:I heard the Prophet (ﷺ) many times say: When a servant of Allah is accustomed to do a good work, then becomes ill or goes on journey, what was accustomed to do when he was well and staying at home will be recorded for him
Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.
فانظر إلى هذه الغيرة المحرمة القبيحة التي تضمنت أنواعا من المحرمات حلق الشعر عند المصيبة وقد قال رسول الله ليس منا من حلق وسلق وخرق أي حلق شعره ورفع صوته بالندب والنياحة وخرق ثيابه ومنها حلق اللحية وقد أمر رسول الله بإعفائها وتوفيرها ومنها منع إخوانه من تعزيته ونيل ثوابها
وجملة حق الجار أن يبدأه بالسلام ولا يطيل معه الكلام ولا يكثر عن حاله السؤال ويعوده في المرض ويعزيه في المصيبة ويقوم معه في العزاء ويهنئه في الفرح ويظهر الشركة في السرور معه ويصفح عن زلاته ولا يتطلع من السطح إلى عوراته ولا يضايقه في وضع الجذع على جداره ولا في مصب الماء في ميزابه ولا في مطرح التراب في فنائه ولا يضيق طرقه إلى الدار ولا يتبعه النظر فيما يحمله إلى داره ويستر ما ينكشف له من عوراته وينعشه من صرعته إذا نابته نائبة ولا يغفل عن ملاحظة داره عند غيبته ولا يسمع عليه كلاما ويغض بصره عن حرمته ولا يديم النظر إلى خادمته ويتلطف بولده في كلمته ويرشده إلى ما يجهله من أمر دينه ودنياه
1659 وعن أبي بردة قال وجع أبو موسى الأشعري رضي الله عنه فغشي عليه ورأسه في حجر امرأة من أهله فأقبلت تصيح برنة فلم يستطع أن يرد عليها شيئا فلما أفاق قال أنا بريء ممن بريء منه رسول الله صلى الله عليه وسلم بريء من الصالقة والحالقة والشاقة متفق عليه الصالقة التي ترفع صوتها بالنياحة والندب والحالقة التي تحلق رأسها عند المصيبة والشاقة التي تشق ثوبها
وقال مجاهد فصبر جميل في غير جزع وقال عمرو بن قيس فصبر جميل قال الرضا بالمصيبة والتسليم وقال بعض السلف فصبر جميل لا شكوى فيه وقال همام عن قتادة في قوله تعالى وابيضت عيناه من الحزن فهو كظيم قال كظم على حزن فلم يقل إلا خيرا وقال يحيى بن المختار عن الحسن الكظيم الصبور وقال همام عن قتادة في قوله تعالى وابيضت عيناه من الحزن فهو كظيم أى كميد أى كمد الحزن وقال الحسن ما جرعتين أحب إلى الله من جرعة مصيبة موجعة محزنة ردها صاحبها بحسن عزاء وصبر وجرعة غيظ ردها بحلم
701 وعن معاوية بن الحكم السلمي رضي الله عنه قال بينما أنا أصلى مع رسول الله صلى الله عليه وسلم إذ عطس رجل من القوم فقلت يرحمك الله فرماني القوم بابصارهم فقلت وا ثكل أمياه ما شأنكم تنظرون إلي فجعلوا يضربون بأيديهم على أفخاذهم فلما رأيتهم يصمتونني لكني سكت فلما صلى رسول الله صلى الله عليه وسلم فبابي هو وأمي ما رأيت معلما قبله ولا بعده أحسن تعليما منه فوالله ما كهرني ولا ضربني ولا شتمني قال إن هذه الصلاة لا يصلح فيها شيء من كلام الناس إنما هي التسبيح والتكبير وقراءة القرآن أو كما قال رسول الله صلى الله عليه وسلم قلت يا رسول الله إني حديث عهد بجاهلية وقد جاء الله بالإسلام وإن منا رجالا يأتون الكهان قال فلا تأتهم قلت ومنا رجال يتطيرون قال ذاك شيء يجدونه في صدورهم فلا يصدنهم رواه مسلم الثكل بضم الثاء المثلثة المصيبة والفجيعة ما كهرني أي ما نهرني
الرابع أصوات النياحة ونغماتها وتأثيرها في تهييج الحزن والبكاء وملازمة الكآبة والحزن قسمان محمود ومذموم
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.
Cultural differences on baby loss experiences: A comparison of the US and New Zealand.: Prior research has shown that the death of a baby (whether it be through miscarriage, stillbirth, or infant loss) can have profound effects on the parents involved. However, research has yet to adequately understand how these effects differ cross-culturally. Our research addresses these issues through a qualitative study of 47 bereaved mothers in the United States and New Zealand-cultures that have differing perspectives on death. Findings reveal that bereaved mothers in each country do not proc
A three-step support strategy for relatives of patients dying in the intensive care unit: a cluster randomised trial.: Background: In relatives of patients dying in intensive care units (ICUs), inadequate team support can increase the prevalence of prolonged grief and other psychological harm. We aimed to evaluate whether a proactive communication and support intervention would improve relatives' outcomes. Methods: We undertook a prospective, multicentre, cluster randomised controlled trial in 34 ICUs in France, to compare standard care with a physician-driven, nurse-aided, three-step support strategy for famili
Grief and Bereavement in Fathers After the Death of a Child: A Systematic Review.: Context: The death of a child is devastating, and complicated grief adversely impacts parental physical and psychosocial well-being. Most research currently is centered on bereaved mothers, and the experiences of fathers remains underexplored. Objective: We systematically reviewed the literature to characterize the grief and bereavement experiences of fathers after the death of a child. Data sources: We searched Medline, PsycInfo, Embase, and Cumulative Index to Nursing and Allied Health Literat
Emotion Regulatory Strategies in Complicated Grief: A Systematic Review.: Prolonged grief disorder, characterized by severe, persistent, and disabling grief, has recently been included in the International Classification of Diseases-11 (ICD-11). Emotional disturbances are central to such complicated grief responses. Accordingly, emotion regulation is assumed critical in the development, persistence, and treatment of complicated grief. Yet, a comprehensive review on this topic is lacking. We conducted a systematic review (PROSPERO: CRD42017076061) searching PsycInfo, W
Prevalence of prolonged grief disorder in adult bereavement: A systematic review and meta-analysis.: Background: Prolonged grief disorder (PGD) is a bereavement-specific syndrome expected to be included in the forthcoming ICD-11. Defining the prevalence of PGD will have important nosological, clinical, and therapeutic implications. The present systematic review and meta-analysis aimed to estimate the prevalence rate of PGD in the adult bereaved population, identify possible moderators, and explore methodological quality of studies in this area. Methods: A systematic literature search was conduc
The prevalence of prolonged grief disorder in bereaved individuals following unnatural losses: Systematic review and meta regression analysis.: Background: Previous research has indicated that one out of ten naturally bereaved individuals develops prolonged grief disorder (PGD). Less is known about the prevalence of PGD following unnatural deaths, such as accidents, disasters, suicides, or homicides. The aim of this study was to compute the pooled prevalence of PGD and to determine possible causes of its varied estimates. Methods: A literature search was conducted in PsycINFO, Ovid Medline, PILOTS, Embase, Web of Science, and CINAHL. A
Beyond normality in the study of bereavement: heterogeneity in depression outcomes following loss in older adults.
Studies of individual differences in bereavement have revealed prototypical patterns of outcome. However, many of these studies were conducted prior to the advent of sophisticated contemporary data analytic techniques. For example, Bonanno et al. (2002) used rudimentary categorization procedures to identify unique trajectories of depression symptomatology from approximately 3 years prior to 4 years following conjugal loss in a representative sample of older American adults. In the current study, we revisited these same data using Latent Class Growth Analysis (LCGA) to derive trajectories and test predictors. LCGA is a technique well-suited for modeling empirically- and conceptually-derived heterogeneous longitudinal patterns while simultaneously modeling predictors of those longitudinal patterns. We uncovered four discrete trajectories similar in shape and proportion to the previous anal…
matched on Bereavement (mesh), Grief (mesh), bereavement (text)
Working through grief and loss: oncology nurses' perspectives on professional bereavement.
Purpose/objectives: To determine facilitators and barriers to managing patient loss from the combined perspectives of oncology nurses and to extract essential components of a supportive intervention. Research approach: Qualitative, descriptive. Setting: The comprehensive National Cancer Institute-designated cancer center of a mid-Atlantic university teaching hospital. Participants: 34 nurses from inpatient and outpatient adult and pediatric oncology units. Methodologic approach: Focus groups were held with oncology staff nurses to identify challenges regarding work-related bereavement, current support for managing grief and loss, and how to support interpersonal functioning and resiliency. Main research variables: Work-related bereavement, bereavement support, and interventions and management strategies for bereavement and loss. Findings: Two primary themes emerged: dimensions of work-re…
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Sense of presence experiences and meaning-making in bereavement: a qualitative analysis.
This qualitative study aimed to explore the potential role that might be played by the reported experience of "sensing the presence of the deceased" in meaning-making processes in bereavement. Semistructured interviews were conducted with 12 participants who reported having had such an experience and the transcripts were subjected to thematic analysis. Seven overarching themes were identified, 3 of which were considered central: finding benefit in the continuation of the deceased, finding benefit in the continued relationship, and finding meaning through existential, spiritual, and religious sense-making. While participants found many benefits in what they experienced, finding meaning beyond immediate coping seemed to require the availability of spiritual/religious frameworks that could be adopted or, if available but discrepant, could meaningfully accommodate the experience.
matched on Bereavement (mesh), Grief (mesh), bereavement (text)
Mediating processes in bereavement: the role of rumination, threatening grief interpretations, and deliberate grief avoidance.
Limited research so far has examined coping processes that mediate between risk factors and bereavement outcome. Knowledge of these pathways is important, since it helps establish why some bereaved persons are more vulnerable than others and suggests possibilities for intervention. In this international longitudinal study, three potentially critical mediators, namely rumination, threatening grief interpretations and deliberate grief avoidance, were examined in relationship to previously established risk factors (e.g., expectedness of the death, attachment style) and four major outcome variables (grief, depressive symptoms, emotional loneliness and positive mood). Individuals who were recently bereaved (maximum 3 years) filled in questionnaires at three points in time. Results showed that rumination and--to a somewhat lesser extent--threatening grief interpretations played an important ro…
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Attention-deficit/hyperactivity disorder in the offspring following prenatal maternal bereavement: a nationwide follow-up study in Denmark.
Severe prenatal stress exposure has been found to increase the risk of neuropsychiatric conditions like schizophrenia. We examined the risk of attention-deficit/hyperactivity disorder (ADHD) in the offspring following prenatal maternal bereavement, as a potential source of stress exposure. We conducted a nationwide population-based cohort study including all 1,015,912 singletons born in Denmark from 1987 to 2001. A total of 29,094 children were born to women who lost a close relative during pregnancy or up to 1 year before pregnancy. These children were included in the exposed cohort and other children were in the unexposed cohort. We used Cox regression to estimate hazard ratios for ADHD, defined as the first-time ADHD hospitalization or first-time ADHD medication after 3 years of age. Boys born to mothers who were bereaved by unexpected death of a child or a spouse, had a 72% increased…
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Hope, truth, and preparing for death: perspectives of surrogate decision makers.
Background: Although many physicians worry that openly discussing a poor prognosis will cause patients and families to lose hope, surrogate decision makers' perspectives on this topic are largely unknown. Objective: To determine surrogate decision makers' attitudes toward balancing hope and telling the truth when discussing prognosis. Design: Prospective, mixed-methods cohort study. Setting: 4 intensive care units at the University of California, San Francisco, Medical Center, San Francisco, California. Participants: 179 surrogate decision makers for incapacitated patients at high risk for death. Measurements: One-on-one, semistructured interviews with surrogates were conducted on the patients' 5th day of receiving mechanical ventilation. Constant comparative methods were used to inductively develop a framework to describe participants' responses. Validation methods included multidiscipl…
matched on Death (mesh), bereavement (text)
Associations Between Family-Assessed Quality-of-Dying-and-Death Latent Classes and Bereavement Outcomes for Family Surrogates of ICU Decedents*
OBJECTIVES: To examine associations between family surrogates' bereavement outcomes and four previously determined quality of dying and death (QODD) latent classes (high, moderate, poor-to-uncertain, and worst). DESIGN: Prospective, longitudinal, observational study. SETTING: Medical ICUs at two academically affiliated medical centers in Taiwan. PATIENTS/PARTICIPANTS: Three hundred nine family surrogates responsible for decision-making for critically ill patients at high risk of death (Acute Physiology and Chronic Health Evaluation II scores > 20) from a disease. INTERVENTIONS: None. MEASUREMENTS AND MAIN RESULTS: Participants were assessed by the depression and anxiety subscales of the Hospital Anxiety and Depression Scale, the Impact of Event Scale-Revised, 11 items of the Prolonged Grief Disorder (PGD) scale, and the Medical Outcomes Study 36-Item Short-Form Health Survey at 1, 3, 6, …
matched on bereavement (text), prolonged grief (text)
Regret and unfinished business in parents bereaved by cancer: A mixed methods study
BACKGROUND: Prior research has demonstrated that the presence of regret and unfinished business is associated with poorer adjustment in bereavement. Though there is a growing literature on these constructs among caregivers of adult patients, the literature on regret and unfinished business in bereaved parents has been limited. AIM: The aim of this study was to examine regret and unfinished business in parents bereaved by cancer, as well as their associations with caregiving experiences and prolonged grief. DESIGN: This was a cross-sectional mixed methods study that utilized self-report questionnaires with open-ended items. SETTING/PARTICIPANTS: The multisite study took place at a tertiary cancer hospital and pediatric cancer clinical research institution. Participants were 118 parents (mothers = 82, fathers = 36) who lost a child aged 6 months to 25 years to cancer between 6 months and 6…
matched on bereavement (text), prolonged grief (text)
Bereavement Challenges and Their Relationship to Physical and Psychological Adjustment to Loss
OBJECTIVE: The psychosocial challenges confronted by bereaved survivors may contribute to poor bereavement adjustment. Measures of the challenges of bereavement are limited. This study is a preliminary examination of the factor structure of a new measure of bereavement challenges and their relationships to quality of life and mental illness in bereaved cancer caregivers. This measure was designed to identify intervention targets to reduce the likelihood of prolonged grief. METHODS: Caregivers of advanced cancer patients were administered measures of bereavement challenges (Bereavement Challenges Scale, BCS), quality of life (Medical Outcomes Study Short Form-36), prolonged grief (PG-13), and mental disorders (Structured Clinical Interview for the DSM-IV). Principal component factor analyses identified the underlying factor structure of the BCS. We examined associations between the factor…
matched on bereavement (text), prolonged grief (text)
Mental Health Services for Parents Who Lost a Child to Cancer: If We Build Them, Will They Come?
PURPOSE: To examine bereavement mental health service use, barriers to use, and factors associated with use in parents bereaved by cancer. PATIENTS AND METHODS: A multicenter, cross-sectional study of 120 parents bereaved by cancer between 6 months and 6 years after their loss was performed. Parents completed self-report assessments of mental health service use and barriers, prolonged grief, depression, anxiety, attachment styles, and sense of meaning by phone, in person, or on their own. RESULTS: Forty-one percent of bereaved parents were currently using mental health services (talk therapy, psychotropic medication, and/or a support group), most commonly within the first 2 years after their loss. Talk therapy was the most frequently used service, although 36% of parents who discontinued therapy did so because it was not helpful. Forty percent of parents who wanted bereavement support re…
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Longitudinal changes and predictors of prolonged grief for bereaved family caregivers over the first 2 years after the terminally ill cancer patient’s death
BACKGROUND: A significant minority of bereaved caregivers experience prolonged grief. However, few longitudinal studies have examined prolonged grief, especially in an Asian context. AIM: We explored longitudinal changes and factors predicting prolonged grief in bereaved caregivers of terminally ill Taiwanese cancer patients. DESIGN: Observational, prospective, and longitudinal. Prolonged grief symptoms were measured with the PG-13 at 6, 13, 18, and 24 months postloss. SETTING/PARTICIPANTS: A convenience sample of 493 caregivers (83.3% participation rate) of terminally ill cancer patients was recruited from a medical center in Taiwan. RESULTS: The prevalence of prolonged grief decreased significantly over time from the patient's death (7.73%, 1.80%, 2.49%, and 1.85% at 6, 13, 18, and 24 months postloss, respectively, p < 0.05 at all times in reference to 6 months postloss). Caregivers' l…
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Psychometric Properties of the Dutch Inventories of Prolonged Grief for Children and Adolescents
UNLABELLED: A significant minority of bereaved adults develops prolonged grief disorder (PGD), a syndrome encompassing debilitating symptoms of grief distinct from depression and anxiety. Few studies have examined the phenomenology and correlates of PGD among children and adolescents. In part, this is due to the lack of a psychometrically sound questionnaire to assess PGD symptoms in these groups. Based on an adult measure of PGD, we developed two questionnaires of PGD symptoms for children and adolescents named the Inventory of Prolonged Grief for Children (IPG-C) and Inventory of Prolonged Grief for Adolescents (IPG-A), respectively. Psychometric properties of these measures were examined in three samples, including mostly parentally bereaved children (aged 8-12 years, total sample n = 169) and adolescents (aged 13-18 years, total sample n = 153). First, findings showed that items of t…
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Place of Death: Correlations With Quality of Life of Patients With Cancer and Predictors of Bereaved Caregivers' Mental Health
PURPOSE: To determine whether the place of death for patients with cancer is associated with patients' quality of life (QoL) at the end of life (EOL) and psychiatric disorders in bereaved caregivers. PATIENTS AND METHODS: Prospective, longitudinal, multisite study of patients with advanced cancer and their caregivers (n = 342 dyads). Patients were followed from enrollment to death, a median of 4.5 months later. Patients' QoL at the EOL was assessed by caregiver report within 2 weeks of death. Bereaved caregivers' mental health was assessed at baseline and 6 months after loss with the Structured Clinical Interview for Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition, and the Prolonged Grief Disorder interview. RESULTS: In adjusted analyses, patients with cancer who died in an intensive care unit (ICU) or hospital experienced more physical and emotional distress and wo…
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Emotional responses to mortality salience: Behavioral and ERPs evidence.
Terror Management Theory (TMT) suggests that death-related thoughts activate proximal defense which allows people to suppress or rationalize death awareness. So far there is no direct evidence to support the emotional response in the proximal defense process. The current research aimed to address this issue by examining behavioral (e.g., accuracy and reaction time) and neural responses (e.g., P1 and N400 amplitude) related to emotional arousal following death-related thoughts during proximal defense. Before engaged in emotional words (e.g., anxiety, fear and neutral) judgment task, participants answered questions that referred to emotional and physical changes about death to induce mortality salience (MS). In the control condition, participants received similar instructions concerning the experience of watching TV. Behavioral results showed that longer reaction time of words was seen in …
matched on Attitude to Death (mesh)
The preliminary effects of laughter therapy on loneliness and death anxiety among older adults living in nursing homes: A nonrandomised pilot study.
Objectives: This study evaluated the preliminary effect of laughter therapy on the level of loneliness and death anxiety of older adults. Methods: This was a quasi-experimental study with a nonequivalent control group pretest-posttest design. The study participants were older adults living in two nursing homes set up by foundations located in the capital of Turkey. A total of 50 older adults formed the intervention group (n = 20) and control group (n = 30). The intervention group received laughter therapy twice a week for 5 weeks. The control group received no intervention. Data were collected using a socio-demographic form, the De Jong Gierveld Loneliness Scale (DJGLS) and the Turkish Death Anxiety Scale (TDAS). Results: After laughter therapy, the DJGLS total and subscale (emotional and social loneliness) scores decreased among older adults in the intervention group (p < 0.005). While …
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Nursing students' death anxiety and fear towards dementia patients.
Objective: This study investigated the relationship between death anxiety (DA) and fear towards patients according to the age and illness of the patient. Methods: A sample of 94 undergraduate nursing students from an Australian university were presented with a hypothetical patient, who varied by age (29 years or 71 years) and illness (arthritis, cancer or dementia). They then completed measures of DA and fear towards the patient. Results: Older patients with dementia were associated with higher DA compared to all other conditions. Greater fear was associated with patients in the dementia target condition. Conclusion: The findings from this study are consistent with terror management theory; specifically, older age and terminal illness are associated with greater DA. Implications are discussed regarding the quality of care provided to older people with dementia.
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Relationship Between Spirituality, Meaning in Life, Psychological Distress, Wish for Hastened Death, and Their Influence on Quality of Life in Palliative Care Patients.
Context: Spiritual, existential, and psychological issues represent central components of quality of life (QOL) in palliative care. A better understanding of the dynamic nature underlying these components is essential for the development of interventions tailored to the palliative context. Objectives: The aims were to explore 1) the relationship between spirituality, meaning in life, wishes for hastened death and psychological distress in palliative patients and 2) the extent to which these nonphysical determinants influence QOL. Methods: A cross-sectional study involving face-to-face interviews with Swiss palliative patients was performed, including the Schedule for Meaning in Life Evaluation (SMILE), the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale (FACIT-Sp), the Idler Index of Religiosity (IIR), the Hospital Anxiety and Depression Scale (HADS), and the …
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Knowledge, Attitudes, and Willingness Toward Organ Donation Among Health Professionals in China.
Background: The purposes of this study were to assess the knowledge, attitudes, and willingness toward organ donation among the health professionals in China. Methods: Questionnaires were delivered to 400 health professionals from 7 hospitals in Dalian and 1 hospital in Chaozhou of China between October 2013 and January 2014. Results: In all, 400 health professionals were approached, 373 valid responses were returned. Over 90% of the participants knew about organ donation, but only 17.4% had taken part in some training courses or lectures about organ donation. Health professionals (64.9%) knew the shortage status of organ, and doctors knew more than nurses and nonclinical staffs (P < 0.01). Health professionals (97.3%) knew brain death, and 68.9% professionals thought brain death was the reasonable criteria to judge death. Doctors showed a higher knowledge level about brain death than nu…
matched on Attitude to Death (mesh)
Religiousness, religious doubt, and death anxiety.
Terror Management Theory (TMT) (Greenberg, Pyszczynski, & Solomon, 1986) suggests that culturally-provided worldviews (e.g., religion) may protect individuals from experiencing death anxiety, and several studies have supported this position. However, if one's worldview can offer protection, doubts concerning one's worldview could undermine this protection. The current study investigated whether age, gender, religiousness, and religious doubt were associated with death anxiety. Using data from 635 younger, middle-aged, and older adults, a structural equation model with age, gender, religiousness, and religious doubt predicting death anxiety was tested. The model had a good fit (chi2 (76) = 193.467, p < .001; GFI = .961, CFI = .976, TLI = .967, RMSEA = .049) and accounted for 12.3% of the variance in death anxiety. Results were consistent with TMT, as religiousness was inversely associated…
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Relationships between Islamic religiosity and attitude toward deceased organ donation among American Muslims: a pilot study.
Background: Religion-rooted beliefs and values are often cited as barriers to organ donation among Muslims. Yet how Islamic religiosity relates to organ donation attitude among Muslims is less studied. Methods: Using a community based participatory research approach, we recruited adults from mosque communities to self-administer a questionnaire assessing levels of Islamic religiosity, attitude toward deceased organ donation, and sociodemographic descriptors. Results: Of the 97 respondents, there were nearly equal numbers of men and women. Over a third were Arab American (n=36), and nearly a quarter were either South Asian (n=23) or African American (n=25). Respondents viewing difficulties in life as punishment from God had a decreased odds of believing deceased organ donation to be justified (OR 0.85, P<0.05). Other measures of Islamic religiosity, such as intrinsic religiosity, positive…
matched on Attitude to Death (mesh)
Predictors of intensive end-of-life and hospice care in Latino and white advanced cancer patients.
Background: The role of end-of-life (EOL) care preferences and conversations in receipt of care near death for Latinos is unclear. Objective: This study examines rates and predictors of intensive EOL and hospice care among Latino and white advanced cancer patients. Design: Two-hundred-and-ninety-two self-reported Latino (n=58) and white (n=234) Stage IV cancer patients participated in a U.S. multisite, prospective, cohort study from September 2002 to August 2008. The Latino and white, non-Hispanic participants were interviewed and followed until death, a median of 118.5 days from baseline. Measurements: Patient-reported, baseline predictors of EOL care included EOL care preference; terminal illness acknowledgement; EOL discussion; completion of a DNR order; and religious coping. Caregiver postmortem interviews provided information regarding EOL care received. Intensive EOL care was defin…
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Advance care planning beyond advance directives: perspectives from patients and surrogates.
Context: Advance care planning (ACP) has focused on documenting life-sustaining treatment preferences in advance directives (ADs). The ADs alone may be insufficient to prepare diverse patients and surrogates for complex medical decisions. Objectives: To understand what steps best prepare patients and surrogates for decision making. Methods: We conducted 13 English/Spanish focus groups with participants from a Veterans Affairs and county hospital and the community. Seven groups included patients (n=38), aged ≥65 years, who reported making serious medical decisions. Six separate groups included surrogates (n=31), aged ≥18 years, who made decisions for others. Semistructured focus groups asked what activities best prepared the participants for decision making. Two investigators independently coded data and performed thematic content analysis. Disputes were resolved by consensus. Results: Th…
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Traditional expectations versus US realities: first- and second-generation Asian Indian perspectives on end-of-life care.
Background: Although end-of-life care preferences vary across racial/ethnic groups, little is known about how cultural values affect end-of-life care preferences among South Asian immigrants and their offspring in the US. Objective: To examine the perspectives of first- and second-generation South Asians living in the US regarding end-of-life care. Design: Focus group study. Discussions explored participant preferences and experiences with family members facing the end of life. Participants: Twelve first-generation and 11 second-generation self-identified Asian Indians living in the mid-Atlantic region. Approach: Content analysis of focus group transcripts. Results: First-generation participants ranged in age from 41 to 76 years and were evenly split by gender. Second-generation participants ranged in age from 23 to 36 years and included seven women and four men. All participants were hi…
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Factors important to patients' quality of life at the end of life.
Background: When curative treatments are no longer options for patients dying of cancer, the focus of care often turns from prolonging life to promoting quality of life (QOL). Few data exist on what predicts better QOL at the end of life (EOL) for advanced cancer patients. The purpose of this study was to determine the factors that most influence QOL at the EOL, thereby identifying promising targets for interventions to promote QOL at the EOL. Methods: Coping With Cancer is a US multisite, prospective, longitudinal cohort study of 396 advanced cancer patients and their informal caregivers who were enrolled from September 1, 2002, through February 28, 2008. Patients were followed up from enrollment to death a median of 4.1 months later. Patient QOL in the last week of life was a primary outcome of Coping With Cancer and the present report. Results: The following set of 9 factors, preceded…
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Racial differences in end-of-life planning: why don't Blacks and Latinos prepare for the inevitable?.
I evaluate the extent to which ethnic disparities in advance care planning reflect cultural and religious attitudes and experience with the painful deaths of loved ones. Data are from a sample of 293 chronically ill older adults who are seeking care at one of two large medical centers in urban New Jersey. Blacks and Hispanics are significantly less likely than Whites to have a living will, a durable power of attorney for health care (DPAHC), and to have discussed their end of life treatment preferences. Multivariate analyses reveal that the Black-White gap in advance care planning is largely accounted for by Blacks' belief that God controls the timing and nature of death. The Hispanic-White gap is partially accounted for by the belief that one's illness negatively affects one's family. Ethnic disparities are starkest for living will and DPAHC use, and less pronounced for discussions. Imp…
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