Moral character and virtue الأخلاق

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمࣲ‏

truly you have a strong character––

وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءࣲۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحࣰ اۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةࣱۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

Divorced women must wait for three monthly periods before remarrying, and, if they really believe in God and the Last Day, it is not lawful for them to conceal what God has created in their wombs: their husbands would do better to take them back during this period, provided they wish to put things right. Wives have [rights] similar to their [obligations], according to what is recognized to be fair, and husbands have a degree [of right] over them: [both should remember that] God is almighty and wise

وَلۡتَكُن مِّنكُمۡ أُمَّةࣱ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

Be a community that calls for what is good, urges what is right, and forbids what is wrong: those who do this are the successful ones

كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَٰبِ لَكَانَ خَيۡرࣰ ا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَٰسِقُونَ

[Believers], you are the best community singled out for people: you order what is right, forbid what is wrong, and believe in God. If the People of the Book had also believed, it would have been better for them. For although some of them do believe, most of them are lawbreakers

يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِۖ وَأُوْلَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ

who believe in God and the Last Day, who order what is right and forbid what is wrong, who are quick to do good deeds. These people are among the righteous

ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

who follow the Messenger- the unlettered prophet they find described in the Torah that is with them, and in the Gospel- who commands them to do right and forbids them to do wrong, who makes good things lawful to them and bad things unlawful, and relieves them of their burdens, and the iron collars that were on them. So it is those who believe him, honour and help him, and who follow the light which has been sent down with him, who will succeed.’

(And lo! thou art of a tremendous nature) [68:4]. Abu Bakr al-Harithi informed us> �Abd Allah ibn Muhammad ibn Muhammad ibn Hayyan> Ahmad ibn Ja�far> ibn Nasr al-Jamal> Jarir ibn Yahya> Husayn ibn �Ulwan al-Kufi> Hisham ibn �Urwah> his father> �A�ishah who said: �No one had a better character than the Messenger of Allah, Allah bless him and give him peace. Never did anyone among his Companions, or household, call him except that he said: �I am at your service!� this is why Allah, glorious and majestic is He, revealed (And lo! thou art of a tremendous nature)�.

And assuredly you possess a magnificent nature a magnificent religion.

Divorced women shall wait by themselves before remarrying for three periods qurū’in is the plural of qar’ of purity or menstruation — these are two different opinions — which begin from the moment of divorce. This stipulation applies to those who have been sexually penetrated but not to those otherwise on account of His saying there shall be no waiting period for you to reckon against them Q. 3349. The waiting period for immature or menopausal women is three months; pregnant women on the other hand must wait until they give birth as stated in the sūrat al-Talāq Q. 654 while slavegirls must wait two months according to the Sunna. And it is not lawful for them to hide what God has created in their wombs of child or menstruation if they believe in God and the Last Day. Their mates their spouses have a better right to restore them to bring them back even if they refuse in such time that is d

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise (228) The 'Iddah (Waiting Period) of the Divorced Woman This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru') after the divorce and then remarry if she wishes. The Meaning of Al

Let there be a community of you inviting to the good. This is an allusion to peoples who stand up for God in God. They are not taken aback by the blame of any blamer nor cut off from God by relying on any causes. They have seen the shortcomings of their own souls and immersed their lives in gaining God's approval. They act for God, give counsel for God's religion, and call God's creatures to God. Their trade has profited them and they do not regret their handshake. This is the description of a people who stand through the Real's making them stand and who have been freed from their own power and strength and disengaged from their own desires and aims. They are outside the circle of deeds and states, free of the captivity of choice and self- determination. They know God, they call upon God, and they strive in God's religion. They do not think about people or their blame. In their hearts th

(Ye are the best community that hath been raised up for mankind�) [3:110]. �Ikrimah and Muqatil said: �This was revealed about [�Abd Allah] Ibn Mas�ud, Ubayy ibn Ka�b, Mu�adh ibn Jabal and Salim, the client of Abu Hudhayfah. Malik ibn al-Dayf and Wahb ibn Yahudha, both of them Jews, had said to them: �Our religion is better than that to which you call us; and we are also more virtuous and better than you�. And Allah, exalted is He, revealed this verse as a response to them�.

حَدَّثَنَا أَبُو كُرَيْبٍ، مُحَمَّدُ بْنُ الْعَلاَءِ حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ، عَنْ مُحَمَّدِ بْنِ عَمْرٍو، حَدَّثَنَا أَبُو سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ خُلُقًا ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَابْنِ عَبَّاسٍ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ أَبِي هُرَيْرَةَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Abu Hurairah narrated that The Messenger of Allah said:“The most complete of the believers in faith, is the one with the best character among them. And the best of you are those who are best to your women.”

حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ بْنِ خِرَاشٍ الْبَغْدَادِيُّ، حَدَّثَنَا حَبَّانُ بْنُ هِلاَلٍ، حَدَّثَنَا مُبَارَكُ بْنُ فَضَالَةَ، حَدَّثَنِي عَبْدُ رَبِّهِ بْنُ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ إِنَّ مِنْ أَحَبِّكُمْ إِلَىَّ وَأَقْرَبِكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ أَحَاسِنَكُمْ أَخْلاَقًا وَإِنَّ أَبْغَضَكُمْ إِلَىَّ وَأَبْعَدَكُمْ مِنِّي مَجْلِسًا يَوْمَ الْقِيَامَةِ الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ وَالْمُتَفَيْهِقُونَ ‏"‏ ‏.‏ قَالُوا يَا رَسُولَ اللَّهِ قَدْ عَلِمْنَا الثَّرْثَارُونَ وَالْمُتَشَدِّقُونَ فَمَا الْمُتَفَيْهِقُونَ قَالَ ‏"‏ الْمُتَكَبِّرُونَ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ ‏.‏ وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنِ الْمُبَارَكِ بْنِ فَضَالَةَ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرٍ عَنِ النَّبِيِّ صلى الله عليه وسلم وَلَمْ يَذْكُرْ فِيهِ عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ وَهَذَا أَصَحُّ ‏.‏ وَالثَّرْثَارُ هُوَ الْكَثِيرُ الْكَلاَمِ وَالْمُتَشَدِّقُ الَّذِي يَتَطَاوَلُ عَلَى النَّاسِ فِي الْكَلاَمِ وَيَبْذُو عَلَيْهِمْ ‏.‏

Jabir narrated that the Messenger of Allah said:"Indeed the most beloved among you to me, and the nearest to sit with me on the Day of Judgment is the best of you in character. And indeed, the most disliked among you to me, and the one sitting furthest from me on the Day of Judgement are the Thartharun, and the Mutashaddiqun and the Muthafaihiqun." They said: "O Messenger of Allah! We know about the Thartharun, and the Mutashaddiqun, but what about the Muthafaihiqun?"' He said:"The arrogant

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي وَائِلٍ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ـ رضى الله عنهما ـ قَالَ لَمْ يَكُنِ النَّبِيُّ صلى الله عليه وسلم فَاحِشًا وَلاَ مُتَفَحِّشًا وَكَانَ يَقُولُ ‏ "‏ إِنَّ مِنْ خِيَارِكُمْ أَحْسَنَكُمْ أَخْلاَقًا ‏"‏‏.‏

Narrated `Abdullah bin `Amr:The Prophet (ﷺ) never used bad language neither a "Fahish nor a Mutafahish. He used to say "The best amongst you are those who have the best manners and character." (See Hadith No. 56 (B) Vol

حَدَّثَنَا عَلِيُّ بْنُ عَيَّاشٍ، حَدَّثَنَا أَبُو غَسَّانَ، قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ كُلُّ مَعْرُوفٍ صَدَقَةٌ ‏"‏‏.‏

Narrated Jabir bin `Abdullah:The Prophet (ﷺ) said, Enjoining, all that is good is a Sadaqa

حَدَّثَنَا عُمَرُ بْنُ حَفْصٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، قَالَ حَدَّثَنِي شَقِيقٌ، عَنْ مَسْرُوقٍ، قَالَ كُنَّا جُلُوسًا مَعَ عَبْدِ اللَّهِ بْنِ عَمْرٍو يُحَدِّثُنَا إِذْ قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ صلى الله عليه وسلم فَاحِشًا وَلاَ مُتَفَحِّشًا، وَإِنَّهُ كَانَ يَقُولُ ‏ "‏ إِنَّ خِيَارَكُمْ أَحَاسِنُكُمْ أَخْلاَقًا ‏"‏‏.‏

Narrated Masruq:We were sitting with `Abdullah bin `Amr who was narrating to us (Hadith): He said, "Allah's Messenger (ﷺ) was neither a Fahish nor a Mutafahhish, and he used to say, 'The best among you are the best in character (having good manners)

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا سُفْيَانُ، عَنِ ابْنِ الْمُنْكَدِرِ، حَدَّثَهُ عُرْوَةُ بْنُ الزُّبَيْرِ، أَنَّ عَائِشَةَ، أَخْبَرَتْهُ‏.‏ أَنَّهُ، اسْتَأْذَنَ عَلَى النَّبِيِّ صلى الله عليه وسلم رَجُلٌ فَقَالَ ‏"‏ ائْذَنُوا لَهُ فَبِئْسَ ابْنُ الْعَشِيرَةِ ‏"‏‏.‏ أَوْ ‏"‏ بِئْسَ أَخُو الْعَشِيرَةِ ‏"‏‏.‏ فَلَمَّا دَخَلَ أَلاَنَ لَهُ الْكَلاَمَ‏.‏ فَقُلْتُ لَهُ يَا رَسُولَ اللَّهِ قُلْتَ مَا قُلْتَ، ثُمَّ أَلَنْتَ لَهُ فِي الْقَوْلِ‏.‏ فَقَالَ ‏"‏ أَىْ عَائِشَةُ، إِنَّ شَرَّ النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ مَنْ تَرَكَهُ ـ أَوْ وَدَعَهُ ـ النَّاسُ اتِّقَاءَ فُحْشِهِ ‏"‏‏.‏

Narrated Aisha:A man asked permission to see the Prophet. He said, "Let Him come in; What an evil man of the tribe he is! (Or, What an evil brother of the tribe he is). But when he entered, the Prophet (ﷺ) spoke to him gently in a polite manner. I said to him, "O Allah's Apostle! You have said what you have said, then you spoke to him in a very gentle and polite manner? The Prophet (ﷺ) said, "The worse people, in the sight of Allah are those whom the people leave (undisturbed) to save themselves from their dirty language

ونحن نقول متى باتت مهاجرة لفراش عاشقها الذي هو بعلها لعنتها الملائكة حتى تصبح قالوا والعشق يصفي العقل ويذهب الهم ويبعث على حسن اللباس وطيب المطعم ومكارم الأخلاق ويعلي الهمة ويحمل على طيب الرائحة وكرم العشرة وحفظ الأدب والمروءة وهو بلاء الصالحين ومحنة العابدين وهو ميزان العقول وجلاء الأذهان وهو خلق الكرام كما قيل

ومن قائل قال المروءة سخاوة النفس وحسن الخلق

غالبا بالمخالطة ويسلم منها في الخلوة وهي أربعة الغيبة والنميمة والرياء والسكوت عن الأمر بالمعروف والنهي عن المنكر ومسارقة الطبع من الأخلاق الرديئة والأعمال الخبيثة التي يوجبها الحرص على الدنيا

وهذه إشارة إلى فائدة أخرى في العزلة وهو بقاء الستر على الدين والمروءة والأخلاق والفقر وسائر العورات

حقيقتها هي منزلة الإحسان إلى الناس وكف الأذى عنهم واحتمال أذاهم فهي استعمال حسن الخلق معهم فهي في الحقيقة نتيجة حسن الخلق واستعماله والفرق بينها وبين المروءة : أن المروءة أعم منها فالفتوة نوع من أنواع المروءة فإن المروءة استعمال ما يجمل ويزين مما هو مختص بالعبد أو متعد إلى غيره وترك ما يدنس ويشين مما هو مختص أيضا به أو متعلق بغيره و الفتوة إنما هي استعمال الأخلاق الكريمة مع الخلق

الأدب الثاني حسن الخلق معهن واحتمال الأذى منهن ترحما عليهن لقصور عقلهن

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Efficacy of cultivating human strengths and virtues on well-being: A one-stage meta-analytic structural equation modeling approach.: Mental health research emphasizes the importance of fostering character strengths to promote well-being. However, whether the strengths supposedly developed by these interventions actually mediate their effects on well-being is still unknown. The included studies were RCTs of strength-based interventions on well-being. Among 83,908 reviewed abstracts, five strengths met the strict inclusion criteria to be meta-analyzed. We included 114 RCTs with a total of 20,853 participants. A One-Stage Meta-A

Feelings of shame, embarrassment and guilt and their neural correlates: A systematic review.: This systematic review aimed to provide a comprehensive summary of the current literature on the neurobiological underpinnings of the experience of the negative moral emotions: shame, embarrassment and guilt. PsycINFO, PubMed and MEDLINE were used to identify existing studies. Twenty-one functional and structural magnetic resonance imaging and positron emission tomography studies were reviewed. Although studies differed considerably in methodology, their findings highlight both shared and distin

Gender differences in self-conscious emotional experience: a meta-analysis.: The self-conscious emotions (SCE) of guilt, shame, pride, and embarrassment are moral emotions, which motivate adherence to social norms and personal standards and emerge in early childhood following the development of self-awareness. Gender stereotypes of emotion maintain that women experience more guilt, shame, and embarrassment but that men experience more pride. To estimate the magnitude of gender differences in SCE experience and to determine the circumstances under which these gender diffe

A meta-analytic investigation of the antecedents, theoretical correlates, and consequences of moral disengagement at work.: Moral disengagement refers to a set of cognitive tactics people employ to sidestep moral self-regulatory processes that normally prevent wrongdoing. In this study, we present a comprehensive meta-analytic review of the nomological network of moral disengagement at work. First, we test its dispositional and contextual antecedents, theoretical correlates, and consequences, including ethics (workplace misconduct and organizational citizenship behaviors [OCBs]) and non-ethics outcomes (turnover inte

Communicating with children and families: from everyday interactions to skill in conveying distressing information.

Health care communication is a skill that is critical to safe and effective medical practice; it can and must be taught. Communication skill influences patient disclosure, treatment adherence and outcome, adaptation to illness, and bereavement. This article provides a review of the evidence regarding clinical communication in the pediatric setting, covering the spectrum from outpatient primary care consultation to death notification, and provides practical suggestions to improve communication with patients and families, enabling more effective, efficient, and empathic pediatric health care.

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Ethical climate, ethics stress, and the job satisfaction of nurses and social workers in the United States.

Nurses and social workers are fundamental to the delivery of quality health care across the continuum of care. As health care becomes increasingly complex, these providers encounter difficult ethical issues in patient care, perceive limited respect in their work, and are increasingly dissatisfied. However, the link between ethics-related work factors and job satisfaction and intent-to-leave one's job has rarely been considered. In this paper, we describe how nurses and social workers in the US view the ethical climate in which they work, including the degree of ethics stress they feel, and the adequacy of organizational resources to address their ethical concerns. Controlling for socio-demographics, we examined the extent to which these factors affect nurses and social workers' job satisfaction and their interest in leaving their current position. Data were from self-administered mail qu…

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Daily living with distress and enrichment: the moral experience of families with ventilator-assisted children at home.

Objective: The growing shift toward home care services assumes that "being home is good" and that this is the most desirable option. Although ethical issues in medical decision-making have been examined in numerous contexts, home care decisions for technology-dependent children and the moral dilemmas that this population confronts remain virtually unknown. This study explored the moral dimension of family experience through detailed accounts of life with a child who requires assisted ventilation at home. This study involved an examination of moral phenomena inherent in (1) the individual experiences of the ventilator-assisted child, siblings, and parents and (2) everyday family life as a whole. Methods: A qualitative method based on Richard Zaner's interpretive framework was selected for this study. The population of interest for this study was the families of children who are supported …

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The Impact of PPE Availability on Moral Distress Among EMTs During the COVID-19 Pandemic and Strategies: A Review and a Logic Model.

Background and aims: The COVID-19 pandemic has placed an unprecedented strain on healthcare systems worldwide, with frontline healthcare workers, including Emergency Medical Technicians (EMTs), facing numerous challenges. One of the most significant issues has been the availability and adequacy of personal protective equipment (PPE). This study explores the relationship between PPE availability and moral distress among EMTs during the COVID-19 pandemic and proposes a logic model to address it. Methods: In this narrative review, a goal-based search was conducted in several databases, and related articles were selected, and the desired relationships and strategies were extracted from them. Finally, a logic model was presented. Results: Inadequate PPE availability on EMTs can lead to heightened moral distress, psychological strain, and ethical dilemmas, affecting their well-being and the qu…

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'Outbreak distress': Characterising moral distress among international healthcare workers responding to mpox.

In May 2022, a global outbreak of mpox (formerly known as monkeypox) was declared an international public health emergency. During this time, healthcare workers scrambled to respond to the outbreak amidst a lack of resources, knowledge gaps and pressures related to COVID-19. This period posed a risk of heightened moral distress, defined as distress arising from a situation in which a healthcare worker knows the right thing to do but is externally constrained from doing so. An international survey of healthcare workers was developed to understand their experiences of responding to mpox, including open-text questions regarding moral distress. Drawing on thematic analysis of these open text responses, this paper conceptualises the forms of distress experienced by health workers as 'outbreak distress'-an emotional and psychological response to the synergistic effects that arise from stressed…

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"Either you feel bad and stay, or you're smart and leave" - perspectives from emergency department staff in Stockholm, Sweden.

Background: Job attrition and burnout among healthcare staff is a substantial challenge for healthcare systems globally. Staff working in emergency departments (ED) face work environment challenges including moral distress. This study explores causes, consequences, and contextual dimensions of moral distress among ED staff. Methods: A total of 36 healthcare professionals from EDs at two hospitals in Stockholm, Sweden, participated in the study. Seven interprofessional focus group sessions were conducted. These were audio-recorded, transcribed verbatim, and analyzed using reflexive thematic analysis. Results: Participants described providing care under conditions of limited resources and high demands. Drivers of moral distress included inadequate nursing care, futile care, ethical dilemmas, organizational barriers, experiencing team-related challenges and lack of control. Ethical challeng…

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'They're waiting for us to break before they listen': healthcare workers' perspectives on how to mitigate moral distress in British Columbia, Canada.

Objectives: Moral distress among healthcare workers can have serious repercussions, including reduced morale, decreased quality of care, apathy, burnout, and workforce attrition. While much research has documented moral distress, few studies have considered how to effectively mitigate it. This study sought to enhance understanding of moral distress by exploring not only who is affected and why, but also examining strategies for addressing it. Methods: An online survey was conducted with primary care healthcare professionals in British Columbia, Canada, from October to December 2022, including physicians, nurses, homecare aides, and long-term care aides. The survey gathered sociodemographic data, documented experiences of moral distress, and explored methods used to mitigate it. We specifically analysed responses to two open-ended questions on how respondents addressed moral distress, cat…

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Moral distress of primary health care workers during the global pandemic.

This study investigated the prevalence and intensity of moral distress among family health workers in Istanbul during the COVID-19 pandemic, as well as its association with the perceived ethical climate within family health centers. This descriptive, cross-sectional study was conducted in Istanbul between November 2021 and June 2022. Using Turkish versions of the "Measure of Moral Distress for Healthcare Professionals" and "Hospital Ethical Climate Survey-Shortened" scales, data were collected from three districts with the highest and three with the lowest mortality rates due to infectious diseases (n = 135 each). Mortality rates were based on deaths from infectious diseases, largely reflecting COVID-19-related mortality. The sample included 270 healthcare workers (77.4% women, mean age 39.92 ± 9.19 years; 44.9% family physicians, 26.6% midwives, 25.5% nurses). Participants in high-morta…

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