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
Impact of death and dying on the personal lives and practices of palliative and hospice care professionals.
Background Working within the landscape of death and dying, professionals in palliative and hospice care provide insight into the nature of mortality that may be of benefit to individuals facing the end of life. Much less is known about how these professionals incorporate these experiences into their personal lives and clinical practices. Methods This ethnographic inquiry used semi-structured interviews and participant observation to elicit an in-depth understanding of the impact of death and dying on the personal lives of national key leaders (n = 6) and frontline clinicians (n = 24) involved in end-of-life care in Canada. Analysis of findings occurred in the field through constant comparative method and member checking, with more formal levels of analysis occurring after the data-collection phase. Results Eleven specific themes, organized under three overarching categories (past, prese…
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Let me talk--an advance care planning programme for frail nursing home residents.
Aims and objectives: This study attempted to test the plausibility of engaging frail nursing home residents in advance care planning (ACP). Background: Advance care planning fosters communication among individuals, family and health professionals regarding end-of-life care. Yet, such practice seldom takes place in a timely fashion because of its sensitive nature; thus, the concerns of these residents are often left unattended. Design: This was a one-year quasi-experimental study to test the feasibility of the Let Me Talk ACP programme, with its design being inspired by literature and our earlier work, among frail nursing home residents. Method: Three assessments were conducted at six-month intervals to monitor the programme effects. The storytelling approach, which allowed participants to thread together their past, present and future, was the key feature of the programme. Results: Findi…
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Defining priorities for improving end-of-life care in Canada.
Background: High-quality end-of-life care should be the right of every Canadian. The objective of this study was to identify aspects of end-of-life care that are high in priority as targets for improvement using feedback elicited from patients and their families. Methods: We conducted a multicentre, cross-sectional survey involving patients with advanced, life-limiting illnesses and their family caregivers. We administered the Canadian Health Care Evaluation Project (CANHELP) questionnaire along with a global rating question to measure satisfaction with end-of-life care. We derived the relative importance of individual questions on the CANHELP questionnaire from their association with a global rating of satisfaction, as determined using Pearson correlation coefficients. To determine high-priority issues, we identified questions that had scores indicating high importance and low satisfact…
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"If God wanted me yesterday, I wouldn't be here today": religious and spiritual themes in patients' experiences of advanced cancer.
Background: This study sought to inductively derive core themes of religion and/or spirituality (R/S) active in patients' experiences of advanced cancer to inform the development of spiritual care interventions in the terminally ill cancer setting. Methods: This is a multisite, cross-sectional, mixed-methods study of randomly-selected patients with advanced cancer (n = 68). Scripted interviews assessed the role of R/S and R/S concerns encountered in the advanced cancer experience. Qualitative and quantitative data were analyzed. Theme extraction was performed with interdisciplinary input (sociology of religion, medicine, theology), utilizing grounded theory. Spearman correlations determined the degree of association between R/S themes. Predictors of R/S concerns were assessed using linear regression and analysis of variance. Results: Most participants (n = 53, 78%) stated that R/S had be…
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A terror management analysis of the psychological functions of religion.
From a terror management theory (TMT) perspective, religion serves to manage the potential terror engendered by the uniquely human awareness of death by affording a sense of psychological security and hope of immortality. Although secular beliefs can also serve a terror management function, religious beliefs are particularly well suited to mitigate death anxiety because they are all encompassing, rely on concepts that are not easily disconfirmed, and promise literal immortality. Research is reviewed demonstrating that mortality salience produces increased belief in afterlife, supernatural agency, human ascension from nature, and spiritual distinctions between mind and body. The social costs and benefits of religious beliefs are considered and compared to those of secular worldviews. The terror management functions of, and benefits and costs associated with, different types of religious o…
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Prognostic acceptance and the well-being of patients receiving palliative care for cancer.
Purpose: To identify the impact of prognostic acceptance/nonacceptance on the physical, psychological, and existential well-being of patients with advanced cancer. Patients and methods: A Canadian multicenter prospective national survey was conducted of patients diagnosed with advanced cancer with an estimated survival duration of 6 months or less (n = 381) receiving palliative care services. Results: Of the total number of participants, 74% reported accepting their situation and 8.6% reported accepting with "moderate" to "extreme" difficulty. More participants with acceptance difficulties than without acceptance difficulties met diagnostic criteria for a depressive or anxiety disorder (chi(2) = 8.67; P < .01). Nonacceptors were younger (t = 4.13; P < .000), had more than high school education (chi(2) = 4.69; P < .05), and had smaller social networks (t = 2.53; P < .05) than Acceptors. O…
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Racial differences in predictors of intensive end-of-life care in patients with advanced cancer.
Purpose: Black patients are more likely than white patients to receive life-prolonging care near death. This study examined predictors of intensive end-of-life (EOL) care for black and white advanced cancer patients. Patients and methods: Three hundred two self-reported black (n = 68) and white (n = 234) patients with stage IV cancer and caregivers participated in a US multisite, prospective, interview-based cohort study from September 2002 to August 2008. Participants were observed until death, a median of 116 days from baseline. Patient-reported baseline predictors included EOL care preference, physician trust, EOL discussion, completion of a Do Not Resuscitate (DNR) order, and religious coping. Caregiver postmortem interviews provided information regarding EOL care received. Intensive EOL care was defined as resuscitation and/or ventilation followed by death in an intensive care unit.…
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Terror management theory and self-esteem revisited: the roles of implicit and explicit self-esteem in mortality salience effects.
Three studies tested the roles of implicit and/or explicit self-esteem in reactions to mortality salience. In Study 1, writing about death versus a control topic increased worldview defense among participants low in implicit self-esteem but not among those high in implicit self-esteem. In Study 2, a manipulation to boost implicit self-esteem reduced the effect of mortality salience on worldview defense. In Study 3, mortality salience increased the endorsement of positive personality descriptions but only among participants with the combination of low implicit and high explicit self-esteem. These findings indicate that high implicit self-esteem confers resilience against the psychological threat of death, and therefore the findings provide direct support for a fundamental tenet of terror management theory regarding the anxiety-buffering role of self-esteem.
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Religious coping and use of intensive life-prolonging care near death in patients with advanced cancer.
Context: Patients frequently rely on religious faith to cope with cancer, but little is known about the associations between religious coping and the use of intensive life-prolonging care at the end of life. Objective: To determine the way religious coping relates to the use of intensive life-prolonging end-of-life care among patients with advanced cancer. Design, setting, and participants: A US multisite, prospective, longitudinal cohort of 345 patients with advanced cancer, who were enrolled between January 1, 2003, and August 31, 2007. The Brief RCOPE assessed positive religious coping. Baseline interviews assessed psychosocial and religious/spiritual measures, advance care planning, and end-of-life treatment preferences. Patients were followed up until death, a median of 122 days after baseline assessment. Main outcome measures: Intensive life-prolonging care, defined as receipt of m…
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Voices of African American, Caucasian, and Hispanic surrogates on the burdens of end-of-life decision making.
Background: End-of-life decisions are frequently made by patients' surrogates. Race and ethnicity may affect such decision making. Few studies have described how different racial/ethnic groups experience end-of-life surrogate decision making. Objectives: To describe the self-reported experience the self-reported experience of African-American, Caucasian, and Hispanic surrogate decision makers of seriously ill patients and to examine the relationship of race, ethnicity, and culture to that experience. Design: Purposive sample to include racial/ethnic minorities in a qualitative study using focus group interviews. Participants: The participants of the study were 44 experienced, mostly female, surrogate decision makers for older veterans. Approach: Transcripts were qualitatively analyzed to identify major themes, with particular attention to themes that might be unique to each of the three …
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Three nursing home residents speak about meaning at the end of life.
This article provides a deeper understanding of how meaning can be created in everyday life at a nursing home. It is based on a primary study concerning dignity involving 12 older people living in two nursing homes in Sweden. A secondary analysis was carried out on data obtained from three of the primary participants interviewed over a period of time (18-24 months), with a total of 12 interviews carried out using an inductive hermeneutic approach. The study reveals that sources of meaning were created by having a sense of: physical capability, cognitive capability, being needed, and belonging. Meaning was created through inner dialogue, communication and relationships with others. A second finding is that the experience of meaning can sometimes be hard to realize.
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"That's like an act of suicide" patients' attitudes toward deactivation of implantable defibrillators.
Objective: To understand potential patient barriers to discussions about implantable cardioverter defibrillator (ICD) deactivation in patients with advanced illness. Design: Qualitative focus groups. Participants: Fifteen community-dwelling, ambulatory patients with ICDs assigned to focus groups based on duration of time since implantation and whether they had ever received a shock from their device. Approach: A physician and a social worker used a predetermined discussion guide to moderate the groups, and each session was audiotaped and subsequently transcribed. Transcripts were analyzed using the method of constant comparison. Results: No participant had ever discussed deactivation with their physician nor knew that deactivation was an option. Patients expressed a great deal of anxiety about receiving shocks from their device. Participants discussed why they needed the device and expre…
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A longitudinal study on quality of life and depression in ALS patient-caregiver couples.
Objectives: To evaluate the modification of quality of life (QoL) and depression in a series of amyotrophic lateral sclerosis (ALS) patient-caregiver couples during a period of 9 months and compare them to patients' ALS Functional Rating Scale (ALS-FRS). Methods: Depression was assessed with Zung Depression Scale (ZDS) and QoL with McGill Quality of Life Questionnaire (MQoL). Caregivers' burden was assessed with Caregiver Burden Inventory (CBI), and patients' feeling to be a burden with the Self-Perceived Burden Scale (SPBS). Results: Thirty-one ALS patient-caregiver couples were interviewed at baseline and after 9 months. The mean ALS-FRS score was 28.7 (SD 7) at baseline and 24.1 (6.9) at the second interview (p = 0.0001). Patients' mean MQoL score slightly increased from 6.8 (1.6) to 7 (1.1) (p = 0.07); their ZDS score slightly increased (43.2 [8.7] at baseline and 45.7 [9.3] at the s…
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Religiousness and spiritual support among advanced cancer patients and associations with end-of-life treatment preferences and quality of life.
Purpose: Religion and spirituality play a role in coping with illness for many cancer patients. This study examined religiousness and spiritual support in advanced cancer patients of diverse racial/ethnic backgrounds and associations with quality of life (QOL), treatment preferences, and advance care planning. Methods: The Coping With Cancer study is a federally funded, multi-institutional investigation examining factors associated with advanced cancer patient and caregiver well-being. Patients with an advanced cancer diagnosis and failure of first-line chemotherapy were interviewed at baseline regarding religiousness, spiritual support, QOL, treatment preferences, and advance care planning. Results: Most (88%) of the study population (N = 230) considered religion to be at least somewhat important. Nearly half (47%) reported that their spiritual needs were minimally or not at all support…
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"Are you at peace?": one item to probe spiritual concerns at the end of life.
Background: Physicians may question their role in probing patients' spiritual distress and the practicality of addressing such issues in the time-limited clinical encounter. Yet, patients' spirituality often influences treatment choices during a course of serious illness. A practical, evidence-based approach to discussing spiritual concerns in a scope suitable to a physician-patient relationship may improve the quality of the clinical encounter. Methods: Analysis of the construct of being "at peace" using a sample of patients with advanced cancer, congestive heart failure, or chronic obstructive pulmonary disease. Descriptive statistics were used to compare response distributions among patient subgroups. Construct validity of the concept of being "at peace" was evaluated by examining Spearman rank correlations between the item and existing spirituality and quality-of-life subscales. Resu…
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Attitudes of physicians, nurses and relatives towards end-of-life decisions concerning nursing home patients with dementia.
Objective: For many nursing home patients in the advanced stages of dementia, a decision to start or forgo treatment has to be taken at the end of their life. It is very important for the peace of mind of all involved in such decision-making that there is agreement on which decision is in the best interest of the patient. It is thus important to investigate the attitude of physicians, nurses and relatives towards medical end-of-life decisions concerning patients with dementia, so that the policy in nursing homes can be tuned to stimulate dialogue and understanding between all parties. Methods: Fifteen statements about artificial nutrition and hydration (ANH), advance directives, hastening death, self-determination and euthanasia, and nursing home policy were presented to physicians, nurses and relatives of nursing home patients suffering from dementia. Results: In general, physicians, nu…
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Perspectives on spirituality at the end of life: a meta-summary.
Objective: A meta-summary of the qualitative literature on spiritual perspectives of adults who are at the end of life was undertaken to summarily analyze the research to date and identify areas for future research on the relationship of spirituality with physical, functional, and psychosocial outcomes in the health care setting. Methods: Included were all English language reports from 1966 to the present catalogued in PubMed, Medline, PsycInfo, and CINAHL, identifiable as qualitative investigations of the spiritual perspectives of adults at the end of life. The final sample includes 11 articles, collectively representing data from 217 adults. Results: The preponderance of participants had a diagnosis of cancer; those with HIV/AIDS, cardiovascular disease, and ALS were also represented. Approximately half the studies were conducted in the United States; others were performed in Australia…
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Content overlap analyses of ICD-11 and DSM-5 prolonged grief disorder and prior criteria-sets.
Background: The International Classification of Diseases eleventh edition (ICD-11) has recently included prolonged grief disorder (PGD), a diagnosis characterized by severe, persistent, and disabling grief. The text revision of the Diagnostic and Statistical Manual of Mental Disorders 5 (DSM-5-TR) is scheduled to include a similar but distinct diagnosis, also termed PGD. Concerns have been raised that these new diagnoses are qualitatively different from both prior proposed diagnoses for pathological grief and each other, which may affect the generalizability of findings obtained with different criteria sets. Objective: We conducted a content overlap analysis of PGDICD-11, PGDDSM-5-TR, and previous proposals for pathological grief diagnoses (i.e. PGD 2009; complicated grief (CG), PGD ICD-11 beta draft, persistent complex bereavement disorder (PCBD) per DSM-5). Methods: Using the Jaccard's…
matched on Bereavement (keyword), Grief (keyword), bereavement (text), complicated grief (text), prolonged grief (text)
Love, Listen and Learn: Grandmothers' Experiences of Grief Following Their Child's Pregnancy Loss.
Objectives: In Australia, 15-20% of pregnancies result in miscarriage, and 0.69% in stillbirth. Pregnancy loss is a distressing experience for parents, with many turning to their own parents for support. Pregnancy loss has been identified as an ambiguous loss, leading to disenfranchised grief. However little research has been conducted regarding grandparents' experiences following pregnancy loss. Much of what is known comes indirectly from family studies of grief and loss. This study aimed to explore grandparents' experiences of loss and grief, following a child's pregnancy loss. Design: A grounded theory approach using a qualitative inductive thematic analysis research design was employed. Individual participant interviews provided the data for analysis which was conducted using a six-step approach. Methods: Interviews were conducted with 14 grandmothers. Interviews were semi-structured…
matched on Grief (mesh), Bereavement (keyword), Abortion, Spontaneous (mesh), Stillbirth (mesh)
The provision of spiritual and pastoral care following stillbirth in Ireland: a mixed methods study.
Background: The death of a baby is recognised as one of the most difficult bereavements with life-long impact for parents. How bereaved parents are cared for influences their grief journey. Optimal holistic care is provided when the physical, emotional, spiritual and social needs of parents are attended to. This study reviewed how spiritual care is provided to bereaved parents following stillbirth in maternity units in Ireland and the impact of stillbirth on healthcare chaplains. Methods: This was a mixed methods study using semistructured qualitative interviews with hospital chaplains in Irish maternity units. Quantitative data about the provision of services to bereaved parents were collated from the interviews. Qualitative data were analysed thematically to identify key themes. Results: 20 chaplains from 17 units participated in the study (85% of Irish maternity units). 12 chaplains (…
matched on Bereavement (mesh), Attitude to Death (mesh), Stillbirth (mesh), bereavement (text)
Meaning making during parent-physician bereavement meetings after a child's death.
Objective: Our goal was to identify and describe types of meaning-making processes that occur among parents during bereavement meetings with their child's intensive care physician after their child's death in a pediatric intensive care unit. Methods: Fifty-three parents of 35 deceased children participated in a bereavement meeting with their child's physician 14.5 ± 6.3 weeks after the child's death. One meeting was conducted per family. Meetings were video recorded and transcribed verbatim. Using a directed content analysis, an interdisciplinary team analyzed the transcripts to identify and describe meaning-making processes that support and extend extant meaning-making theory. Results: Four major meaning-making processes were identified: (1) sense making, (2) benefit finding, (3) continuing bonds, and (4) identity reconstruction. Sense making refers to seeking biomedical explanations fo…
matched on Bereavement (mesh), Attitude to Death (mesh), Death (mesh), bereavement (text)
Place of death and the differences in patient quality of death and dying and caregiver burden.
Purpose: To explore the associations between place of death and quality of death and dying and caregiver burden in terminally ill patients with cancer and their families. Methods: Two bereavement surveys were conducted in October 2008 and October 2011. A total of 2,247 family caregivers of patients with cancer who were deceased responded to the mail surveys (response rate, 67%). Family members reported patient quality of death and dying and caregiver burden by using the Good Death Inventory and Caregiving Consequences Inventory. Results: Patient quality of death and dying was significantly higher at home relative to other places of dying after adjustment for patient and/or family characteristics (adjusted means): 5.0 (95% CI, 4.9 to 5.2) for home, 4.6 (95% CI, 4.5 to 4.7) for palliative care units, and 4.3 (95% CI, 4.2 to 4.4) for hospitals. For all combinations, pairwise P < .001; the s…
matched on Bereavement (mesh), Attitude to Death (mesh), Death (mesh), bereavement (text)
How physicians cope with stillbirth or neonatal death: a national survey of obstetricians.
Objective: To identify U.S. obstetricians' experiences and attitudes about perinatal death, their coping strategies, and their beliefs about the adequacy of their training on this topic. Methods: A total of 1,500 randomly selected U.S. obstetricians were mailed a self-administered survey about their experiences and attitudes in dealing with perinatal death. Physicians received up to three copies of the survey, a reminder card, and a $2 cash incentive. Eight hundred four physicians (54%) completed the entire survey. Results: Seventy-five percent of respondents reported that caring for a patient with a stillbirth took a large emotional toll on them personally, and nearly one in 10 obstetricians reported they had considered giving up obstetric practice because of the emotional difficulty in caring for a patient with a stillbirth. Talking informally with colleagues (87%) or friends and famil…
matched on Bereavement (mesh), Attitude to Death (mesh), Stillbirth (mesh), bereavement (text)
Good death inventory: a measure for evaluating good death from the bereaved family member's perspective.
The aim of this study was to develop a measure for evaluating good death from the bereaved family member's perspective, and to examine the validity and reliability of the assessment. A cross-sectional anonymous questionnaire was administered to bereaved family members of cancer patients who had died in a regional cancer center from September 2004 to February 2006. We measured the Good Death Inventory (GDI), Care Evaluation Scale, and an overall care satisfaction scale. A retest was conducted one month after sending the questionnaire. Of the 344 questionnaires sent to bereaved family members, 189 responses were analyzed (57%). A factor analysis of the responses to the GDI identified 10 core domains: "environmental comfort," "life completion," "dying in a favorite place," "maintaining hope and pleasure," "independence," "physical and psychological comfort," "good relationship with medical …
matched on Grief (mesh), Attitude to Death (mesh), Death (mesh), bereavement (text)
Gaps in Stillbirth Bereavement Care: A Cross-Sectional Survey of U.S. Hospitals by Birth Volume.
Objectives: The quality and scope of perinatal bereavement care in the United States has been evaluated by surveying bereaved parents, but little is known about how care varies across hospitals. We sought to survey clinicians about stillbirth bereavement care practices at U.S. hospitals and to evaluate care by hospital birth volume. Methods: Using American Hospital Association data, we employed stratified random sampling to select 300 hospitals from all centers with at least 100 annual deliveries. Within each state, we divided all hospitals into size quartiles and randomly selected from each until we reached the goal number per state. We then identified a staff member knowledgeable about typical bereavement care on labor and delivery at each hospital and sent an on-line survey about care. We linked survey data with hospital characteristics and used summary statistics, Chi squared, and Fi…
matched on Bereavement (mesh), Grief (keyword), Stillbirth (mesh), bereavement (text)
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