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
Post-traumatic cognitions, death anxiety, and coping mechanisms in patients with major depression disorder affected by a natural disaster: A mediatory model study.
Background: In this study, it was focused not on mental disorders that arise after a natural disaster, but on how psychiatric patients diagnosed with mental disorders were affected by the earthquake. Objective: This study was aimed at investigating the relationship between death anxiety, one of the subheadings of Terror Management Theory, and post-traumatic cognitions and coping strategies in individuals diagnosed with Major Depressive Disorder (MDD) after a natural disaster. Method: This cross-sectional, descriptive, and correlational study was conducted in the psychiatry outpatient clinic of a tertiary hospital in Adıyaman, one of the provinces affected by the February 6, 2023 earthquake in Turkey between February 2024 and May 2024. The study sample consisted of 75 patients diagnosed with Major Depressive Disorder who were affected by the earthquake. The data of the study were collecte…
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Death education and educators: The role of attitudes, anxiety, and future time perspective.
This study explores the impact of death representations on openness to death education among university students in teaching and education degree programs. Drawing from Terror Management Theory, the roles of future time perspective (FTP), death anxiety, and the ontological representation of death as total annihilation were analyzed. The results show that viewing death as annihilation negatively impacts FTP, reducing the ability to think about the future. Diminished FTP increases negative thoughts about death and lack of death acceptance. When FTP still allows making sense of life despite death, it reduces death rejection, however, it does not increase openness to death education, activating proximal defenses. Conversely, when death representation constrains FTP, death thoughts emerge that lead to desiring death education pathways, activating distal defenses. The study highlights the impo…
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"Love Over Fear": How Nostalgic Songs and Relationship Types Buffer Death Anxiety.
The fear of death is a fundamental human anxiety. From the perspective of terror management theory (TMT), this study examines the potential of music to alleviate death anxiety. We conducted a 2 (salience: mortality vs. control) × 2 (song type: nostalgic vs. non-nostalgic) × 2 (relationship type: romantic vs. parent-child) between-subjects factorial experiment with 335 middle-aged participants (ages 35-40) who were married, had children, and had living parents. Multiple interaction effects among mortality salience, nostalgia, and relationship type indicated that romantic songs - especially nostalgic romantic songs - were more effective in reducing death anxiety than parent-child relationship songs. The findings highlight the defensive function of romantic relationship songs within the TMT framework, offering new insights for clinical interventions and public mental health practices aimed …
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Collapse and validation of terror management anxiety buffers -therapists' reactions to war.
This qualitative study aimed to analyze therapists' reactions to the Israel-Hamas war, using lenses offered by Terror Management Theory (TMT). Israeli therapists (N = 201) were asked to share their experiences, feelings and perceptions in light of the events and their recent professional interventions. Findings reveal four themes: first, showing that the war indeed raised existential anxiety and mortality salience, and then, in view of these, the functioning of the TMT anxiety buffer mechanisms in additional three themes, namely enhancement of self-esteem; reinforcement of collective worldviews; and seeking proximity to others. Interestingly, we observed both the collapse of these mechanisms after exposure to the salience of death, as well as their validation as a further reaction. Moreover, we identified breakdown and validation in both personal and professional elements of the anxiety …
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Ideological Rigidity and Political Conservatism in Relation to Death Anxiety and Reactions to Those With Different Beliefs.
This research tested the assumptions of Terror Management Theory (Pyszczynski et al., 2015) and conservatism as motivated social cognition (Jost et al., 2003) regarding how belief systems relate to existential anxiety. Conservatism as motivated social cognition posits that politically conservative ideologies are uniquely capable of minimizing fears about death. In contrast, TMT asserts that ideological rigidity is associated with less fear of death but it also promotes aggression and intolerance against those with different beliefs. The relation of ideological rigidity and political conservatism to death anxiety and intolerance of those who have differing worldviews was explored in a sample of American university students (n = 134) and of American respondents from the Prolific crowdsourcing platform (n = 199). The results from both samples supported the hypothesis that ideological rigidi…
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The relationship between death anxiety and self-esteem: A protocol for a systematic review and meta-analysis.
Background: Death anxiety is fast becoming recognised as a transdiagnostic construct across myriad mental health conditions. Though existing clinical treatments of death anxiety, such as Cognitive Behaviour Therapy type interventions, have been shown to be effective, Terror Management Theory (TMT) proposes self-esteem as a protective factor against death anxiety by endowing individuals with a feeling of significance in life and helping them to process the nature of death and its inevitability. Despite the centrality of self-esteem to TMT, however, extant research examining its relationship with death anxiety has yet to be synthesised. The current study aims to systematically review peer-reviewed, quantitative research examining the association between death anxiety and self-esteem and, where possible, to test the strength of these associations through meta-analysis. Method: A systematic …
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How young cancer patients cope with death anxiety: a qualitative study based on terror management theory.
Purpose: Young cancer patients face unique challenges and heightened death anxiety. This study explored how they experience and cope with death anxiety based on terror management theory (TMT). Methods: This study employed face-to-face, semi-structured interviews with 20 young cancer patients aged 20-49 years. The interview outline was informed by TMT, and the data were analyzed using thematic analysis. The reporting adhered to the COREQ guideline. Results: Four categories encompassing 10 themes emerged: (1) mortality salience (i.e., catastrophizing cognition, treatment-related distress, economic survival anxiety, and future uncertainty); (2) avoidance coping (i.e., cognitive avoidance and attention diversion, reflecting proximal defenses in TMT); (3) adaptive coping (i.e., achieving attachment security and maintaining self-esteem); and (4) meaning-bolstering coping (i.e., searching for m…
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An Investigation Into the Unconscious Influence of Mortality Salience Upon Sentencing Decisions.
This study aimed to explore if unconscious awareness of death influences the harshness of offender sentencing. According to Terror Management Theory death is anxiety-provoking, and self-esteem and a belief in a shared cultural worldview keep anxiety at bay. When these factors are challenged then death awareness increases. These dynamics could be relevant in a court setting in which judges have to make decisions regarding offenders who may have different world views and in cases that trigger the awareness of mortality. We used subliminal priming to activate the awareness of death and recorded the effect it had on decision-making against a hypothetical offender. Participants (N = 303) were recruited and randomly assigned to either an experimental mortality condition or a neutral control condition. Analysis revealed that death-related subliminal priming brought about harsher sentencing effe…
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Thoughts and emotions evoked by thinking about own death: American versus Japanese undergraduates.
The prompts "What emotions does the thought of your own death arouse in you?" and "What will happen to you when your body dies?" have been used to induce anxiety in Terror Management Theory. The current study investigated how the responses to these prompts may reveal cross-national differences by using a text-mining approach. Undergraduates in the US (n = 298) and Japan (n = 212) participated in the study. Across both groups, anxiety was the most common emotion. Cross-national differences also emerged, such that students in the US were more likely to mention sadness, funeral, and religiosity for the first prompt, and acceptance, spiritual change, and religiosity for the second prompt. Students in Japan were more likely to mention regret for the first, and sadness, emptiness, and funeral for the second prompt. Results revealed differences and similarities in thoughts and emotions people a…
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Disentangling effects of the COVID-19 pandemic and Black Lives Matter protests on implicit anti-Black bias.
Terror Management Theory (TMT) holds that mortal threats bolster people's desire to support their worldviews, which may contribute to increased outgroup bias. In 2020, two events likely increased mortality salience and death anxiety: COVID-19 and the Black Lives Matter (BLM) protests that followed George Floyd's murder. We used Project Implicit data to investigate their impact on implicit anti-Black bias, controlling for demographic variables. Study 1 (N = 82,639) found a decrease in anti-Black bias from April 1-May 20, 2020 compared to the same period in 2019, indicating that increased mortality salience amid the pandemic failed to increase anti-Black bias. Study 2 (N = 96,957) examined anti-Black bias and death anxiety across two seven-week periods prior to (April 1-May 20, 2020) and during the BLM protests (May 27-July 15, 2020). Death anxiety increased during the protests, while anti…
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Relationship Between Attachment and Fear of Death: The Mediating Role of Religious Coping.
In this research, the link between attachment, religious coping, and fear of death were examined in a sample of 224 Turkish Muslim adults. Data were gathered by Experiences in Close Relationship Scale, Religious Coping Scale, and Multidimensional Mortality Awareness Measure. Positive religious coping was adversely related to avoidant and anxious attachments. When compared to anxious attachment, which was positively related to both negative religious coping and fear of death, avoidant attachment was not correlated with any of these variables. Fear of death correlated positively with negative religious coping. Furthermore, the link between anxious attachment and fear of death was partially mediated by negative religious coping. Findings imply that negative religious coping is important in the relationship between fear of death and anxious attachment.
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A Qualitative Study of How Hospice Workers Cope With Their Level of Exposure to Death.
ObjectiveTo identify whether hospice workers hold unique and theoretically-informative perspectives about death, especially as they relate to terror management processes. MethodTwelve hospice workers from two hospices in Tucson, Arizona, United States, participated in semi-structured interviews. Interview and analytic practices were guided by Grounded Theory (Glaser & Strauss, 1967).ResultsThree categories were identified in relation to death attitudes: effects of chronic confrontation with death; reasons for working in hospice; and perceptions of death in others. ConclusionsTwo theoretically informative trends appeared. First, hospice workers largely manage death anxiety as identified by existing literature with the notable exception that hospice workers overall seem to integrate death and dying into their worldviews as a meaningful category, as opposed to avoiding thinking about death.…
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Spontaneous war weddings as a reaction to a national trauma: A terror management theory perspective.
On 7 October 2023, 3,000 Hamas terrorists from the Gaza Strip infiltrated Israel. Over 1,300 people were killed on that day, and over 240 were abducted to Gaza. On October 8, Israel declared war on Hamas. The current study delves into the prevailing phenomenon of spontaneous war weddings held in military settings during the war. Drawing from Terror Management Theory (TMT) and utilizing an ethnographic approach, we analyze published media reports of these weddings. We suggest that this phenomenon is a sign of three terror management anxiety buffer mechanisms activated in view of current national and personal mortality salience: the validation of cultural worldviews; the enhancement of self-esteem; and the pursuit of proximity, in the form of a sense of closeness to attachment figures. All three anxiety-buffer mechanisms contribute to the fortification of psychological defenses, the denial…
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Associations of Death Anxiety, Inclusion of Smartphone in the Self, and Affiliation Motivation with Smartphone use and Addiction: A Multiple Mediation Study.
This study is the first to apply terror management theory to understanding smartphone addiction by examining the potential indirect effect of death anxiety on smartphone addiction via inclusion of smartphone in the self (i.e., self-expansion), affiliation motivation (the desire to connect with others) for emotional support, and smartphone use. The sample consisted of 1483 Chinese university students between the ages of 18 and 24 (M = 19.14, SD = 1.03) who voluntarily completed an anonymous questionnaire survey. As hypothesized, death anxiety, inclusion of smartphone in the self, affiliation motivation, and smartphone use were directly, positively correlated with smartphone addiction. In addition, death anxiety exerted significant indirect effects via various pathways, including (i) affiliation motivation for emotional support and smartphone use and (ii) inclusion of smartphone in the sel…
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Death Anxiety and COVID-19 Anxiety. The Mediating Role of Religious Relational Identification and the Impact of Emotional Regulation Strategies.
Management theory of terror (TMT) explains the way disease and death anxiety (DA) are managed through religion during crisis (i.e., COVID-19 pandemic). 344 women students completed self-reported questionnaires regarding death and COVID-19 anxiety, religious relational identification, and emotional regulation. Results show positive relation between religious relational identification and death anxiety, and COVID-19 anxiety. The interaction between death anxiety and emotional regulation shows that both cognitive reappraisal and expressive suppression are dysfunctional for COVID-19 anxiety. A moderated mediation effect is significant, showing that COVID-19 anxiety is not decreasing due to usual and natural ways of coping (i.e., religious relational identification and cognitive reappraisal).
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Starving off death: Mortality salience impacts women's body image and disordered eating.
From a Terror Management perspective, the pursuit of thinness that characterizes eating disorders (EDs) is arguably a culturally endorsed way to mitigate death anxiety. In the present studies, we used the mortality salience (MS) paradigm to examine whether priming death increases ED symptoms. We recruited two samples of women from undergraduate (Study 1, N = 120), and clinically relevant (Study 2, N = 154) populations. After priming, participants completed measures of potential confounds (e.g., neuroticism, affect). Next, we assessed ED attitudes and behavior using a portion size estimation task, and measures of body dissatisfaction and eating intention. Study 1 findings were inconsistent with the claimed role of death anxiety in ED related behavior. However, in Study 2, MS priming led to increased dissatisfaction with current thinness and smaller portion sizes for high-fat compared to l…
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Spiritual orientation and mental health: an SEM analysis of meaning and death attitudes as mediators in Turkish religious officials.
This study examines the relationships between spiritual orientation, meaning in life, attitudes towards death, and indicators of psychological health (depression, anxiety, and stress) among 348 Muslim religious officials in Turkey (28% female). Using structural equation modelling (SEM), the results showed that spiritual orientation directly and indirectly reduces psychological distress by enhancing personal meaning and fostering more accepting attitudes towards death. Results showed a moderate positive association between spiritual orientation and meaning in life, and weak but significant negative associations between meaning/attitudes towards death and psychological symptoms. As one of the first empirical studies to examine the mediating role of death attitudes in this population, the research highlights the theoretical relevance of existential frameworks such as logotherapy. The study …
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Can Machiavellianism Not be Prosocial? Roles of Empathy and Death Anxiety.
Machiavellianism has always been notorious, as it is egotistical and manipulative. This study aims to explore whether Machiavellian individuals would increase prosocial behavior to buffer death anxiety, based on Terror Management Theory. A total of 420 Chinese volunteers completed a survey regarding Machiavellianism, empathy (cognitive empathy, affective empathy), death anxiety, and prosocial behavior tendencies. The results indicated that affective empathy mediated the relationship between Machiavellianism and some types of prosocial behavior (total, altruistic, anonymous, compliant, dire and emotional), and the mediating effect was moderated by death anxiety. This finding revealed that although individuals with high levels of Machiavellianism were supposed to be callous, when suffering from death anxiety, they became more affective-empathetic, and thus more prosocial. Our study enriche…
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Death Anxiety During COVID-19 and its Related Factors among Chinese Elderly People.
This study aimed at investigating death anxiety and its related factors in Chinese elderly people during COVID-19. This study totally interviewed 264 participants from four cities in different regions of China. Death anxiety scale (DAS), NEO-Five-Factor Inventory (Neo-FFI) and Brief COPE were scored on the basis of one-on-one interviews. Quarantine experience didn't make significant difference in death anxiety among the elderly; Elderly people with high death anxiety had higher scores of neuroticism, and were more likely to use a Behavior Disengagement coping strategy; Multiple linear regression analysis showed that neuroticism, openness and COVID impact predicted 44.6% of the variance in the death anxiety among elderly people. The results support both theories of vulnerability-stress model and terror management theory (TMT). In the post-epidemic era, we suggest to pay attention to the m…
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Understanding posthumous sperm retrieval during war through a terror management theory perspective.
Terror Management Theory (Tmt, solomon et al., 1991) claims that individuals use three anxiety buffer mechanisms to regulate their death awareness - cultural worldviews, self-esteem, and proximity seeking. In this article, we use these three TMT anxiety buffers to explain the phenomenon of posthumous sperm retrieval, requested by spouses or parents, usually of young soldiers who died during their military service. Whereas this phenomenon has been known for some time, it increased dramatically in the initial days following the massacre conducted by the Hamas terrorist organization in Israel on October 7, 2023. We claim that this was an immediate reaction to this terror event, which posed a direct, existential threat to those who were exposed to the massacre and the soldiers who defended the country, but also to the entire Israeli society, as well as for Jews around the globe. We use inter…
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Of Love and Death: Death Anxiety, Attachment, and Suicide as Experienced by College Students.
Drawing from the mental health crisis present on college campuses, we investigate the psychological processes associated with suicidal ideation among undergraduate students. Specifically, we used Terror Management Theory to investigate how individuals who have a history of suicidal ideation handle traditional death anxiety in coordination with Benjamin's theory underlying Interpersonal Reconstructive Therapy to explore specific attachment-based mechanisms that may allow for exceptions to the perceived meaning of death. Results show it was the fantasy of suicide itself, including its relevance in the lives of others, that was used to alleviate fear of death among the suicidal.
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The Power of Death Valence: A Revised Terror Management Process.
Terror management strategies (TMS) are assumed to affect social prejudice. In a prior study, positive death valence in wave 1 reduced gender-related stereotypes in wave 2. Psychosocial intervention against prejudice requires a deeper understanding of the terror management process. We investigated the relationships between death anxiety, death valence, mortality salience and TMS in a mixed method study. Participants showed complex emotions in the face of death, including fear, anxiety, sadness and ambivalent calm. Positive death valence was associated with more conscious fear, but with less implicit death anxiety, while negative death valence was associated with more death denial. In conclusion, we propose death anxiety as a distal precursor and death valence as a proximate precursor of the plural TMS that are triggered by mortality salience.
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Between Life and Death: How do Muslim Terminal Patients in Pakistan cope with Hepatitis C utilizing their Beliefs and Social Support?
Life-threatening events including terminal illness intensify the search for meaning and incite individuals to get closer to religion. Terminal patients can often find religious practices as helpful as medical therapy for bettering both physical and mental health. The present research aims to explain the interaction between religion, spirituality, and social support in coping with terminal illness among Muslim hepatitis C patients in Pakistan. A semi-structured open-ended interview guide was utilized to collect the data. Participants expressed that the deployment of religious and spiritual beliefs along with socio-emotional support during illness fostered medical therapy. Participants also revealed that belief in God provided them the strength to be steadfast during the terminal stage of the disease. Religious beliefs enabled terminal participants to accept death as an eventual reality an…
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When meaning in life protects against fear of death: The moderating role of self-alienation.
Objective: A sense of meaning in life (MIL) is thought to help protect people against experiencing explicit anxiety about death. However, the experience of meaning is complex and subjective and may relate to death anxiety in nuanced ways. We examine how self-alienation-a feeling of not knowing/being disconnected from one's self-might moderate the relationship between MIL and death anxiety. Method: Across five studies, we tested the hypothesis that MIL would negatively predict death anxiety more strongly for people relatively low in self-alienation. These studies were similar in design and included exploratory, confirmatory, and pre-registered tests. Results: A meta-regression across our five studies (N = 2001) provided clear evidence that MIL was most strongly associated with lower death anxiety at low self-alienation. We also observed that MIL was positively associated with death anxiet…
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The Terror Management Function of Descendent Continuity: Evidence That Descendent Continuity Acts as a Distal and Proximal Defense.
Previous researches showed that offspring can function as a distal defense, we presented seven studies to further explore the role of offspring in terror management for Chinese people based on their unique fertility culture. Both Studies 1a and 1b found that mortality salience increased desire for children. Study 2 showed that offspring salience reduced the effect of mortality salience on social transgressions judgments. Study 3 revealed that disruption of procreation strivings increased death-thought accessibility. Study 4 demonstrated that conscious responses to worldview threats overwhelmed the unconscious compensation effect of worldview threats on desire for children. Study 5a and Study 5b found that offspring salience decreased death anxiety for parents and nonparents. Taken together, these findings expand terror management theory, emphasizing descendent continuity not only as a re…
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