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
Existential experiences and needs related to induced abortion in a group of Swedish women: a quantitative investigation.
Objective: To investigate the prevalence of existential experiences and needs among women who have requested an induced abortion. Methods: A questionnaire was used to collect information from 499 women who had requested an induced abortion. A principle component analysis resulted in three components of existential experiences and needs: existential thoughts, existential practices, and humanisation of the foetus. These components were analysed in relation to background data and other data from the questionnaire. Results: Existential experiences and needs were common. For 61% of women existential thoughts about life and death, meaning and morality were related to the abortion experience. Almost 50% of women reported a need for special acts in relation to the abortion; 67% of women thought of the pregnancy in terms of a child. A higher presence of existential components correlated to diffic…
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Do reincarnation beliefs protect older adult Chinese Buddhists against personal death anxiety?
The aim of this exploratory survey study was to develop and validate a Buddhist reincarnation beliefs scale and explore the relation between Buddhist reincarnation beliefs and personal death anxiety in 141 older adult Hong Kong Chinese Buddhists. Buddhist reincarnation beliefs were unrelated to personal death anxiety. This suggests that not all religious afterlife beliefs have death anxiety buffering power as proposed by Terror Management Theory, perhaps because Buddhists view reincarnation not as a solace but rather as a renewal of sufferings due to unwholesome karma. Future cross-religion comparison studies could investigate the efficacy of reincarnation beliefs as a personal death anxiety defense mechanism in a Hindu sample.
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Acceptance of dying: a discourse analysis of palliative care literature.
The subject of death denial in the West has been examined extensively in the sociological literature. However, there has not been a similar examination of its "opposite", the acceptance of death. In this study, I use the qualitative method of discourse analysis to examine the use of the term "acceptance" of dying in the palliative care literature from 1970 to 2001. A Medline search was performed by combining the text words "accept or acceptance" with the subject headings "terminal care or palliative care or hospice care", and restricting the search to English language articles in clinical journals discussing acceptance of death in adults. The 40 articles were coded and analysed using a critical discourse analysis method. This paper focuses on the theme of acceptance as integral to palliative care, which had subthemes of acceptance as a goal of care, personal acceptance of healthcare work…
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Viewing death on television increases the appeal of advertised products.
References to death abound in many television programs accessible to most people. Terror Management Theory postulates that existential anxiety, which death reminders activate, may reinforce materialistic tendencies. The current article explores the effect of a death reminder in television shows on the desirability of advertised products. Consistent with Terror Management Theory's predictions, in two studies participants show greater desire for products, which were advertised immediately following clips from programs that featured a death scene, compared with programs that did not. Cognitive accessibility of death predicted the appeal difference while changes in affect or interest in the show did not. The findings are discussed in light on affective and existential theories which make opposite predictions. Implications and future directions are considered.
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Religious coping and behavioral disengagement: opposing influences on advance care planning and receipt of intensive care near death.
Objective: This study examines the relationships between methods of coping with advanced cancer, completion of advance care directives, and receipt of intensive, life-prolonging care near death. Methods: The analysis is based on a sample of 345 patients interviewed between January 1, 2003, and August 31, 2007, and followed until death as part of the Coping with Cancer Study, an NCI/NIMH-funded, multi-site, prospective, longitudinal, cohort study of patients with advanced cancer. The Brief COPE was used to assess active coping, use of emotional-support, and behavioral disengagement. The Brief RCOPE was used to assess positive and negative religious coping. The main outcome was intensive, life-prolonging care near death, defined as receipt of ventilation or resuscitation in the last week of life. Results: Positive religious coping was associated with lower rates of having a living will (AO…
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Suicide from the perspectives of older men who experience depression: a gender analysis.
Depression can be a pathway to older men's suicide, yet the mechanisms by which this can occur are poorly understood. A qualitative study of 22 older men who self-identified or were formally diagnosed with depression was conducted to describe the connections between masculinity, depression, and suicide. Analyses of individual interviews revealed that cumulative losses around social bonds were central to older men's depression, apathy for living, and thoughts about suicide. Prominent were men's self-assessments of failing to fulfill breadwinner roles, judgments that led participants to ruminate on their shortcomings amid recognizing their older age as limiting opportunities for redemption. Stigma featured as a barrier for men acting on their suicidal thoughts, and guilt about the pain their suicide would evoke on family and friends was a strong deterrent for men's self-harm. Overall, part…
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The influence of culture on end-of-life decision making.
In their research, scholars have documented racial and ethnic differences in end-of-life care preferences, which have translated into cultural barriers. However, few studies have explained the racial differences. In the present study, focus groups with semi-structured follow-up interviews were utilized to elicit explanations for variance in decision making in a sample of Black and White community-dwelling residents. Participants identified specific cultural beliefs, values, and communication patterns that can be used to promote cultural competency among practitioners who provide care at end of life.
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The influence of mortality and socioeconomic status on risk and delayed rewards: a life history theory approach.
Why do some people take risks and live for the present, whereas others avoid risks and save for the future? The evolutionary framework of life history theory predicts that preferences for risk and delay in gratification should be influenced by mortality and resource scarcity. A series of experiments examined how mortality cues influenced decisions involving risk preference (e.g., $10 for sure vs. 50% chance of $20) and temporal discounting (e.g., $5 now vs. $10 later). The effect of mortality depended critically on whether people grew up in a relatively resource-scarce or resource-plentiful environment. For individuals who grew up relatively poor, mortality cues led them to value the present and gamble for big immediate rewards. Conversely, for individuals who grew up relatively wealthy, mortality cues led them to value the future and avoid risky gambles. Overall, mortality cues appear t…
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Confronting suffering and death at the end of life: the impact of religiosity, psychosocial factors, and life regret among hospice patients.
Although the role of spiritual, psychological, and social factors is receiving increasing attention in the end of life (EOL) context, we know far less than we need to about how these factors shape attitudes toward life and death in the face of looming loss. The present study begins to remedy these limitations by examining the relative impact of demographic characteristics, religious and psychosocial factors, and life regret on death attitudes and psychological wellbeing for a diverse group of 153 hospice patients. In addition to relying on well-validated quantitative assessments, qualitative interviews were conducted with participants to further illustrate the role of study factors in shaping various dimensions of death anxiety or acceptance and quality of life. In general, results showed that factors assessed in this investigation were significantly correlated with death attitudes and e…
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Ageism and risk-taking in young adults: evidence for a link between death anxiety and ageism.
The authors investigated the relationship between ageism and risk-taking in young adults. They hypothesized that young adults may attempt to distance themselves from their future older selves and from an awareness of their mortality by seeking out experiences that make them feel strong, energetic, and invulnerable (i.e., experiences involving risk-taking). We report a study whose results confirmed the hypothesis. Our study involved 408 undergraduates (226 women, 182 men) who completed the Centers for Disease Control's 2007 State and Local Youth Risk Behavior Survey and measures of 2 distinct aspects of ageism: (a) ageist attitudes and (b) ageist behaviors. Both ageist attitudes and behaviors correlated positively with risk-taking (i.e., sexual behavior, alcohol use, cigarette use, and drug use). The results are consistent with terror management theory's view of ageism as a buffer against…
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I control therefore I am: effects of mortality salience on control attributions.
Terror Management Theory posits that when individuals are faced with their own mortality, they use several defense mechanisms to reduce the existential anxiety caused by the thought of their own death. In this paper, we examined one such mechanism: Control attributions. To do so, we ran an experiment (n = 140) in which we manipulated mortality salience and type of failure (relevant vs. irrelevant consequences) with which participants were faced. Participants were then instructed to evaluate the possible causes of their failure. The results indicated that participants assigned to the mortality salience condition, compared to those assigned to the control group, were more prone to making controllable attributions. That is, even in situations in which individuals are motivated to avoid responsibility (i.e., a relevant failure), mortality salience increased perceived controllability. These r…
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How does the general public view posthumous organ donation? A meta-synthesis of the qualitative literature.
Background: Many individuals are unwilling to become posthumous organ donors, resulting in a disparity between the supply and demand for organ transplants. A meta-synthesis of the qualitative literature was therefore conducted to determine how the general public views posthumous organ donation. Methods: Three online databases (PubMed, PsycINFO, Scopus) were searched for articles published between January 1990 and May 2008 using the following search terms: organ donation, qualitative, interview. Eligibility criteria were: examination of beliefs about posthumous organ donation; utilization of a qualitative research design; and publication in an English peer-reviewed journal. Exclusion criteria were examining how health professionals or family members of organ donors viewed posthumous organ donation. Grounded theory was used to identify the beliefs emerging from this literature. Thematicall…
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Unconscious vigilance: worldview defense without adaptations for terror, coalition, or uncertainty management.
Individuals subtly reminded of death, coalitional challenges, or feelings of uncertainty display exaggerated preferences for affirmations and against criticisms of their cultural in-groups. Terror management, coalitional psychology, and uncertainty management theories postulate this "worldview defense" effect as the output of mechanisms evolved either to allay the fear of death, foster social support, or reduce anxiety by increasing adherence to cultural values. In 4 studies, we report evidence for an alternative perspective. We argue that worldview defense owes to unconscious vigilance, a state of accentuated reactivity to affective targets (which need not relate to cultural worldviews) that follows detection of subtle alarm cues (which need not pertain to death, coalitional challenges, or uncertainty). In Studies 1 and 2, death-primed participants produced exaggerated ratings of worldv…
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Medical students' views and ideas about palliative care communication training.
This study focused on the undergraduate medical student to identify views and ideas held toward palliative care communication training, pedagogical approaches to this training, and its perceived effectiveness and use in the medical field. Two focus groups consisting of fourth-year medical students were conducted, and their responses were analyzed using grounded theory categorization. Results indicated that students: (a) prefer to learn nonverbal communication techniques, (b) believe that natural ability and experience outweigh communication curriculum, (c) view the skill of breaking bad news as largely dependent on knowledge and expertise, and (d) prefer curriculum on palliative care and hospice to consist of information (eg, advance directives) rather than communication skills. Implications for these interpretive themes are discussed as well as future research and practice.
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Attitudes of the American public toward organ donation after uncontrolled (sudden) cardiac death.
Concerns about public support for organ donation after cardiac death have hindered expansion of this practice, particularly rapid organ recovery in the context of uncontrolled (sudden) cardiac death (uDCD). A nationally representative Internet-based panel was provided scenarios describing donation in the context of brain death, controlled cardiac death and uncontrolled cardiac death. Participants were randomized to receive questions about trust in the medical system before or after the rapid organ recovery scenario. Among 1631 panelists, 1049 (64%) completed the survey. Participants expressed slightly more willingness to donate in the context of controlled and uncontrolled cardiac death than after brain death (70% and 69% vs. 66%, respectively, p < 0.01). Eighty percent of subjects (95% CI 77-84%) would support having a rapid organ recovery program in their community, though 83% would re…
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Going for broke: mortality salience increases risky decision making on the Iowa gambling task.
Research on gambling, and risk taking in general, has focused primarily on approach-related motivations. The current study examined the avoidance of existential anxiety as a possible source of risky decision making and behaviour. The authors hypothesized that participants reminded of their own mortality would consequently make riskier decisions (and therefore perform more poorly) on the Iowa gambling task. Results confirmed this prediction. Implications of the finding that existential concerns undermine efficient decision making are considered.
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Motivation for body donation to science: more than an altruistic act.
Background: In recent years the Netherlands has witnessed a steep increase in the number of bodies donated for medical research and training. To explore this upward trend and motives for donation, a survey was conducted among registered body donors in the database of the Department of Anatomy at the University Medical Center of Groningen (UMCG). Methods: In November 2008, postal questionnaires were sent to 996 people enrolled at the UMCG body donor database. The present study focuses on motives for donation and social background characteristics of the body donors. Findings: Registered donors responded quickly and the survey response rate was high (76%). The mean age of respondents was 69 years and the majority described themselves as Dutch (98%) and non-church affiliated (79%). One quarter (25%) of the respondents are/were health care professionals and 11% involved in education. Principa…
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The critical role of religion: caring for the dying patient from an Orthodox Jewish perspective.
Background and objective: Culturally competent medical care for the dying patient by families and health care professionals is a challenging task especially when religious values, practices, and beliefs influence treatment decisions for patients at the end of life. This article describes end-of-life guidelines for hospital health care professionals caring for Orthodox Jewish patients and their families. Religious perspectives on advance directives, comfort care and pain control, nutrition and hydration, do not resuscitate/do not intubate (DNR/DNI), and extubation are often unfamiliar to the American medical community. Design: The guidelines for the care of the dying Orthodox Jewish patient were mutually agreed upon by the authors, recognized authorities in medicine, ethics, and Jewish law, who presented their perspectives during a 1-day symposium and who participated in an active working…
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The meaning of hope from the perspective of Chinese advanced cancer patients in Hong Kong.
Aim: This article reports a study to examine the meaning of hope from the perspective of Chinese advanced cancer patients in Hong Kong. Methods: Semi-structured interviews were conducted with a convenience sample of advanced cancer patients recruited from the palliative care unit of a local hospital. Data were saturated after 17 participants were interviewed. Qualitative content analysis was adopted to analyse the data. Findings: Hope as experienced by the participants was found to consist of five components: living a normal life, social support, actively letting go of control, reconciliation between life and death, and wellbeing of significant others. Conclusions: While hope is related to the wellbeing of patients with advanced cancer, successful palliative care partly depends on an awareness of the importance of hope in the end-of-life context and cultural sensitivity to the meanings b…
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Sad to say: is it time for Sorrow Management Theory?
Terror Management Theory (TMT) research often asks respondents to describe their personal death. This exposure enables the testing of hypotheses regarding defenses ("buffers") against the anxious awareness of death. Curiously, though, the respondents' narratives are not analyzed or reported. The present study offers a qualitative analysis of 209 college student narrative responses provided for this purpose by TMT researchers Jeff Greenberg and Nathan Heflick. The narratives are reviewed with attention to affect (adjectives), semantic structure, and theme. Many responses are marked by anxiety, but sorrow is also pervasive. Individual differences in response substance and structure invite further exploration. It is suggested that our understanding of the response to personal death threat could be enhanced by encompassing sorrow as well as anxiety within the same conceptual framework. Sever…
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The effect of death anxiety and age on health-promoting behaviors: a terror-management theory perspective.
The authors aimed to examine the effect of death anxiety on the reports of health-promoting behaviors and to determine the role of age in this relation using a terror-management theory perspective. Participants were 100 individuals from young adult (those who were 20-35 years of age) and older adult (those who were 60 years of age and older) groups whom the authors assigned to the death anxiety or control conditions. The questionnaire set included a demographic information sheet and the Health-Promoting Lifestyle Profile II (S. Walker, K. R. Sechrist, & N. J. Pender, 1987). Before administering the scales, the authors gave the participants in the experimental condition a brief excerpt whose content induced death-related thoughts and led the participants to think about their own death. The authors calculated a 2 (young adults vs. older adults) x 2 (death anxiety vs. no death anxiety) betw…
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The complex use of religion in decisions on organ transplantation.
Because of its existential character, organ transplantation is strongly connected to a person's view of life. This article describes how participants in a focus group use religious elements in decision-making on transplantation medicine in four European countries. Further these findings are related to two influential theologians: James Gustafson and Paul Ramsey, and their thinking on the role of religion in medical ethics. Both participants' and theologians' use of religious elements is complex, and show significant variety in regard to both content and form. Decisions in transplantation medicine would benefit from considering the complexity of religious views when striving for informed consent as participative involvement.
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Pathways to distress: the multiple determinants of depression, hopelessness, and the desire for hastened death in metastatic cancer patients.
We tested a model in which psychosocial and disease-related variables act as multiple protective and risk factors for psychological distress in patients with metastatic cancer. We hypothesized that depression and hopelessness constitute common pathways of distress, which mediate the effects of psychosocial and disease-related factors on the desire for hastened death. This model was tested on a cross-sectional sample of 406 patients with metastatic gastrointestinal or lung cancer recruited at outpatient clinics of a Toronto cancer hospital, using structural equation modeling. The results supported the model. High disease burden, insecure attachment, low self-esteem, and younger age were risk factors for depression. Low spiritual well-being was a risk factor for hopelessness. Depression and hopelessness were found to be mutually reinforcing, but distinct constructs. Both depression and hop…
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Main predictions of the interpersonal-psychological theory of suicidal behavior: empirical tests in two samples of young adults.
The interpersonal-psychological theory of suicidal behavior (T. E. Joiner, 2005) makes 2 overarching predictions: (a) that perceptions of burdening others and of social alienation combine to instill the desire for death and (b) that individuals will not act on the desire for death unless they have developed the capability to do so. This capability develops through exposure and thus habituation to painful and/or fearsome experiences and is posited by the theory to be necessary for overcoming powerful self-preservation pressures. Two studies tested these predictions. In Study 1, the interaction of (low) family social support (cf. social alienation or low belonging) and feeling that one does not matter (cf. perceived burdensomeness) predicted current suicidal ideation, beyond depression indices. In Study 2, the 3-way interaction among a measure of low belonging, a measure of perceived burde…
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The patient dignity inventory: a novel way of measuring dignity-related distress in palliative care.
Quality palliative care depends on a deep understanding of distress facing patients nearing death. Yet, many aspects of psychosocial, existential and spiritual distress are often overlooked. The aim of this study was to test a novel psychometric--the Patient Dignity Inventory (PDI)--designed to measure various sources of dignity-related distress among patients nearing the end of life. Using standard instrument development techniques, this study examined the face validity, internal consistency, test-retest reliability, factor structure and concurrent validity of the PDI. The 25-items of the PDI derive from a model of dignity in the terminally ill. To establish its basic psychometric properties, the PDI was administered to 253 patients receiving palliative care, along with other measures addressing issues identified within the Dignity Model in the Terminally Ill. Cronbach's coefficient alp…
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