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Parent and child relations

The relationship itself, across childhood and after.

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Qurʾān

القرآن6 shown

Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.

Qur'ān 2:180English sense: parents

كُتِبَ عَلَيۡكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ إِن تَرَكَ خَيۡرًا ٱلۡوَصِيَّةُ لِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ

it is prescribed that he should make a proper bequest to parents and close relatives- a duty incumbent on those who are mindful of God

Qur'ān 2:215English sense: parents

يَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلۡ مَآ أَنفَقۡتُم مِّنۡ خَيۡرࣲ فَلِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرࣲ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمࣱ‏

They ask you [Prophet] what they should give. Say, ‘Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do

Qur'ān 2:83English sense: parents

وَإِذۡ أَخَذۡنَا مِيثَٰقَ بَنِيٓ إِسۡرَٰٓءِيلَ لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَانࣰ ا وَذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَقُولُواْ لِلنَّاسِ حُسۡنࣰ ا وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيۡتُمۡ إِلَّا قَلِيلࣰ ا مِّنكُمۡ وَأَنتُم مُّعۡرِضُونَ

Remember when We took a pledge from the Children of Israel: ‘Worship none but God; be good to your parents and kinsfolk, to orphans and the poor; speak good words to all people; keep up the prayer and pay the prescribed alms.’ Then all but a few of you turned away and paid no heed

Qur'ān 4:11English sense: parents

يُوصِيكُمُ ٱللَّهُ فِيٓ أَوۡلَٰدِكُمۡۖ لِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِۚ فَإِن كُنَّ نِسَآءࣰ فَوۡقَ ٱثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَۖ وَإِن كَانَتۡ وَٰحِدَةࣰ فَلَهَا ٱلنِّصۡفُۚ وَلِأَبَوَيۡهِ لِكُلِّ وَٰحِدࣲ مِّنۡهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدࣱۚ فَإِن لَّمۡ يَكُن لَّهُۥ وَلَدࣱ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُۚ فَإِن كَانَ لَهُۥٓ إِخۡوَةࣱ فَلِأُمِّهِ ٱلسُّدُسُۚ مِنۢ بَعۡدِ وَصِيَّةࣲ يُوصِي بِهَآ أَوۡ دَيۡنٍۗ ءَابَآؤُكُمۡ وَأَبۡنَآؤُكُمۡ لَا تَدۡرُونَ أَيُّهُمۡ أَقۡرَبُ لَكُمۡ نَفۡعࣰ اۚ فَرِيضَةࣰ مِّنَ ٱللَّهِۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمࣰ ا

Concerning your children, God commands you that a son should have the equivalent share of two daughters. If there are only daughters, two or more should share two-thirds of the inheritance, if one, she should have half. Parents inherit a sixth each if the deceased leaves children; if he leaves no children and his parents are his sole heirs, his mother has a third, unless he has brothers, in which case she has a sixth. [In all cases, the distribution comes] after payment of any bequests or debts. You cannot know which of your parents or your children is more beneficial to you: this is a law from God, and He is all knowing, all wise

Qur'ān 4:12English sense: parents

۞وَلَكُمۡ نِصۡفُ مَا تَرَكَ أَزۡوَٰجُكُمۡ إِن لَّمۡ يَكُن لَّهُنَّ وَلَدࣱۚ فَإِن كَانَ لَهُنَّ وَلَدࣱ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكۡنَۚ مِنۢ بَعۡدِ وَصِيَّةࣲ يُوصِينَ بِهَآ أَوۡ دَيۡنࣲۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكۡتُمۡ إِن لَّمۡ يَكُن لَّكُمۡ وَلَدࣱۚ فَإِن كَانَ لَكُمۡ وَلَدࣱ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكۡتُمۚ مِّنۢ بَعۡدِ وَصِيَّةࣲ تُوصُونَ بِهَآ أَوۡ دَيۡنࣲۗ وَإِن كَانَ رَجُلࣱ يُورَثُ كَلَٰلَةً أَوِ ٱمۡرَأَةࣱ وَلَهُۥٓ أَخٌ أَوۡ أُخۡتࣱ فَلِكُلِّ وَٰحِدࣲ مِّنۡهُمَا ٱلسُّدُسُۚ فَإِن كَانُوٓاْ أَكۡثَرَ مِن ذَٰلِكَ فَهُمۡ شُرَكَآءُ فِي ٱلثُّلُثِۚ مِنۢ بَعۡدِ وَصِيَّةࣲ يُوصَىٰ بِهَآ أَوۡ دَيۡنٍ غَيۡرَ مُضَآرࣲّۚ وَصِيَّةࣰ مِّنَ ٱللَّهِۗ وَٱللَّهُ عَلِيمٌ حَلِيمࣱ‏

You inherit half of what your wives leave, if they have no children; if they have children, you inherit a quarter. [In all cases, the distribution comes] after payment of any bequests or debts. If you have no children, your wives’ share is a quarter; if you have children, your wives get an eighth. [In all cases, the distribution comes] after payment of any bequests or debts. If a man or a woman dies leaving no children or parents, but a single brother or sister, he or she should take one-sixth of the inheritance; if there are more siblings, they share one-third between them. [In all cases, the distribution comes] after payment of any bequests or debts, with no harm done to anyone: this is a commandment from God: God is all knowing and benign to all

Qur'ān 4:7English sense: parents

لِّلرِّجَالِ نَصِيبࣱ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ وَلِلنِّسَآءِ نَصِيبࣱ مِّمَّا تَرَكَ ٱلۡوَٰلِدَانِ وَٱلۡأَقۡرَبُونَ مِمَّا قَلَّ مِنۡهُ أَوۡ كَثُرَۚ نَصِيبࣰ ا مَّفۡرُوضࣰ ا

Men shall have a share in what their parents and closest relatives leave, and women shall have a share in what their parents and closest relatives leave, whether the legacy be small or large: this is ordained by God

Tafsīr

التفسير6 shown

Commentary on the verses above, at most two editions per verse.

en-asbab-al-nuzul-by-al-wahidi on 2:180en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

It is written for you, when death is present for one of you and he is leaving behind some good, to make a will for parents and kinsfolk honorably, as something rightfully due from the godwary. The testament of the lords of wealth is one thing, and the testament of the lords of states is some- thing else. The testament of the lords of wealth goes out from the wealth, and the testament of the poor men from the states. At the end of their lives, the rich give out one-third of their wealth,13 and the poor give out limpidness of states and truthfulness of deeds. As much as the disobedient person is afraid for himself because of his bad deeds, the recogniz- er is afraid for himself ten times more because of the truthfulness of his deeds and the limpidness of his states. But there is a difference between the two: The disobedient person is afraid of the out- come and in dread of punishment, and

en-asbab-al-nuzul-by-al-wahidi on 2:215en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

They ask thee what they should expend. Say: “Whatever good you expend should be for parents and kinsmen, orphans, the indigent, and the son of the road.” And whatever good you do, God knows it. Throwing away money in the path of the Shariah is beautiful, but it is not like throwing away the spirit in the field of the Haqiqah and becoming separate from all others at the moment of contem- plation. Keeping to the stipulation of loyalty is beautiful, but not as much as becoming separate from self and stepping onto the carpet of limpidness. Someone asks, “What should we do with our property? How should we spend it?” The Shariah answers, “From 200 dirhams, 5 dirhams; from 20 dinars, one-half dinar.” Someone else asks and the Haqiqah answers, “You will not be with Him along with body and spirit.” Yes, the story of the wage-earners is one thing, the story of the recognizers something else. The w

en-asbab-al-nuzul-by-al-wahidi on 4:11en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

(Allah chargeth you concerning (the provision for) your children�) [4:11]. Ahmad ibn Muhammad ibn Ahmad ibn Ja'far informed us> al-Hasan ibn Ahmad al-Makhladi> al-Mu'ammil ibn al-Hasan ibn 'Isa> al-Hasan ibn Muhammad ibn al-Sabbah> Hajjaj> Ibn Jurayj> Ibn al-Munkadir> Jabir who said: �The Messenger of Allah, Allah bless him and give him peace, and Abu Bakr came on foot to visit me at Banu Salamah when I was sick. He found me unconscious. He asked for some water, performed minor ritual ablution and then sprinkled some of the water on me and I woke up. I said: 'O Messenger of Allah! What shall I do with my wealth?' And so the verse (Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females�)�. This was narrated by Bukhari> Ibrahim ibn Musa> Hisham, and also by Muslim> Muhammad ibn Hatim> Hajjaj; and both Hisham and Hajjaj rela

en-asbab-al-nuzul-by-al-wahidi on 4:12en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

For you half of what your wives leave, if they have no children. Inheritance and worthiness to receive it are established either by means of a cause or by way of a lineage. The cause is marriage and the lineage is kinship. Marriage is the cause of love, as God says, “He placed between you love and mercy” [30:21]. Lineage is assistance and strength, as has come in the report: “A man is many through his brothers.” When one of the relatives by lineage or one of the near ones by cause dies, that will be a wound on a person's heart and a pain in his spirit. The Lord of the Worlds places balm on the pain. After this suffering He commands consolation through the wealth of the person who passed away. Thus, just as pain came from his passing, so also balm comes from his wealth. This is the custom of the Lord with His friends: If He places suffering on them by prescribing the Law, after the suffer

en-asbab-al-nuzul-by-al-wahidi on 4:7en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

(Unto the men (of a family) belongeth a share of that which parents and near kindred leave�) [4:7]. The commentators of the Qur�an said: �Aws ibn Thabit al-Ansari died and was survived by a wife whose name was Umm Kujjah and three daughters he had from her. Two men, who were the cousins and executors of Thabit, whose names were Suwayd and �Arfajah, took all his wealth and failed to give anything to his wife or daughters. This is because in the pre-Islamic period women and children, even if they were male, did not inherit anything, for only older man did. They used to say: �Only those who fight riding horses and capture booty are entitled to inherit�. Umm Kujjah went to the Messenger of Allah, Allah bless him and give him peace, and said: �O Messenger of Allah! I am the widow of Aws ibn Malik and he has left me with daughters on whom I do not have anything to spend. Their father had left

en-al-jalalayn on 2:83en-al-jalalayncommentary on an ayah this subject surfaced

And mention when We made a covenant with the Children of Israel in the Torah where We said ‘You shall not worship a variant reading for lā ta‘budūna has third person plural lā ya‘budūn ‘they shall not worship’ any other than God lā ta‘budūna illā Llāha is a predicate denoting a prohibition; one may also read lā ta‘budū Worship you not; and to be good and righteous to parents and the near of kin here kinship is adjoined to parents; and to orphans and to the needy; and speak well good words to men commanding good and forbidding evil being truthful with regard to the status of Muhammad (s) and being kind to them sc. orphans and the needy a variant reading for hasanan has husnan the verbal noun used as a hyperbolic description; and observe prayer and pay the alms’ which you actually accepted but then you turned away refusing to fulfil these obligations here the second person address is used

Ḥadīth

الحديث4 shown

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.

Sahih al-Bukhari 5351Supporting The Familyfiled here by the compiler

حَدَّثَنَا آدَمُ بْنُ أَبِي إِيَاسٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَدِيِّ بْنِ ثَابِتٍ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ يَزِيدَ الأَنْصَارِيَّ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ، فَقُلْتُ عَنِ النَّبِيِّ فَقَالَ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا أَنْفَقَ الْمُسْلِمُ نَفَقَةً عَلَى أَهْلِهِ وَهْوَ يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَةً ‏"‏‏.‏

Narrated Abu Mas`ud Al-Ansari:The Prophet (ﷺ) said, "When a Muslim spends something on his family intending to receive Allah's reward it is regarded as Sadaqa for him

Sahih al-Bukhari 5352Supporting The Familyfiled here by the compiler

حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ قَالَ اللَّهُ أَنْفِقْ يَا ابْنَ آدَمَ أُنْفِقْ عَلَيْكَ ‏"‏‏.‏

Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "Allah said, 'O son of Adam! Spend, and I shall spend on you

Jami' at-Tirmidhi 1897Righteousness, Kinship and Good Relationsfiled here by the compiler

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، أَخْبَرَنَا يَحْيَى بْنُ سَعِيدٍ، أَخْبَرَنَا بَهْزُ بْنُ حَكِيمٍ، حَدَّثَنِي أَبِي، عَنْ جَدِّي، قَالَ قُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَبَرُّ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ قُلْتُ ثُمَّ مَنْ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ قُلْتُ ثُمَّ مَنْ قَالَ ‏"‏ أُمَّكَ ‏"‏ ‏.‏ قَالَ قُلْتُ ثُمَّ مَنْ قَالَ ‏"‏ ثُمَّ أَبَاكَ ثُمَّ الأَقْرَبَ فَالأَقْرَبَ ‏"‏ ‏.‏ قَالَ وَفِي الْبَابِ عَنْ أَبِي هُرَيْرَةَ وَعَبْدِ اللَّهِ بْنِ عُمَرَ وَعَائِشَةَ وَأَبِي الدَّرْدَاءِ ‏.‏ قَالَ أَبُو عِيسَى وَبَهْزُ بْنُ حَكِيمٍ هُوَ ابْنُ مُعَاوِيَةَ بْنِ حَيْدَةَ الْقُشَيْرِيُّ ‏.‏ وَهَذَا حَدِيثٌ حَسَنٌ ‏.‏ وَقَدْ تَكَلَّمَ شُعْبَةُ فِي بَهْزِ بْنِ حَكِيمٍ وَهُوَ ثِقَةٌ عِنْدَ أَهْلِ الْحَدِيثِ وَرَوَى عَنْهُ مَعْمَرٌ وَالثَّوْرِيُّ وَحَمَّادُ بْنُ سَلَمَةَ وَغَيْرُ وَاحِدٍ مِنَ الأَئِمَّةِ ‏.‏

Bahz bin Hakim narrated from his father, from his grandfather who said:"I said: 'O Messenger of Allah! Who most deserves(my) reverence?' He said: 'Your mother.'" He said: "I said: 'Then who?' He said: 'Your mother.'" He said: "I said: 'Then who?' He said: 'Your mother.'" He said: "I said: 'Then who?' He said: 'Then your father, then the nearest relatives, then the nearest relatives

Jami' at-Tirmidhi 1898Righteousness, Kinship and Good Relationsfiled here by the compiler

حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، عَنِ الْمَسْعُودِيِّ، عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ، عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ، عَنِ ابْنِ مَسْعُودٍ، قَالَ سَأَلْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقُلْتُ يَا رَسُولَ اللَّهِ أَىُّ الأَعْمَالِ أَفْضَلُ قَالَ ‏"‏ الصَّلاَةُ لِمِيقَاتِهَا ‏"‏ ‏.‏ قُلْتُ ثُمَّ مَاذَا يَا رَسُولَ اللَّهِ قَالَ ‏"‏ بِرُّ الْوَالِدَيْنِ ‏"‏ ‏.‏ قُلْتُ ثُمَّ مَاذَا يَا رَسُولَ اللَّهِ قَالَ ‏"‏ الْجِهَادُ فِي سَبِيلِ اللَّهِ ‏"‏ ‏.‏ ثُمَّ سَكَتَ عَنِّي رَسُولُ اللَّهِ صلى الله عليه وسلم وَلَوِ اسْتَزَدْتُهُ لَزَادَنِي ‏.‏ قَالَ أَبُو عِيسَى وَهَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ رَوَاهُ الشَّيْبَانِيُّ وَشُعْبَةُ وَغَيْرُ وَاحِدٍ عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي عَمْرٍو الشَّيْبَانِيِّ عَنِ ابْنِ مَسْعُودٍ ‏.‏ وَأَبُو عَمْرٍو الشَّيْبَانِيُّ اسْمُهُ سَعْدُ بْنُ إِيَاسٍ ‏.‏

Ibn Mas'ud said:"I asked the Messenger of Allah: 'O Messenger of Allah! Which is the most virtuous of deeds?' He said: 'Salat during its appropriate time.' I said: 'Then what, O Messenger of Allah?' He said: 'Being dutiful to one's parents.' I said: 'Then what, O Messenger of Allah?' He said: 'Jihad in the cause of Allah.' Then the messenger of Allah was silent, and if I had asked him more, he would have told me more

Classical works

كتب التراث6 shown

Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.

riyad-salihin §1381riyad-salihinArabic sense: الوالدين, بر الوالدين, والدين

1074 وعن ابن مسعود رضي الله عنه قال سألت رسول الله صلى الله عليه وسلم أي الأعمال أفضل قال الصلاة على وقتها قلت ثم أي قال بر الوالدين قلت ثم أي قال الجهاد في سبيل الله متفق عليه

riyad-salihin §1644riyad-salihinArabic sense: الوالدين, بر الوالدين, والدين

1286 وعن ابن مسعود رضي الله عنه قال قلت يا رسول الله أي العمل أحب إلى الله تعالى قال الصلاة على وقتها قلت ثم أي قال بر الوالدين قلت ثم أي قال الجهاد في سبيل الله متفق عليه

riyad-salihin §399riyad-salihinArabic sense: الوالدين, بر الوالدين, والدين

| باب بر الوالدين وصلة الأرحام

riyad-salihin §401riyad-salihinArabic sense: الوالدين, بر الوالدين, والدين

312 عن أبي عبد الرحمن عبد الله بن مسعود رضي الله عنه قال سألت النبي صلى الله عليه وسلم أي العمل أحب إلى الله تعالى قال الصلاة على وقتها قلت ثم أي قال بر الوالدين قلت ثم أي قال الجهاد في سبيل الله متفق عليه

madarij §655madarijArabic sense: الوالدين, بر الوالدين, والدين

ومستحبه في الركوب المستحب من ذلك ولطلب العلم وصلة الرحم وبر الوالدين وفي الوقوف بعرفة نزاع هل الركوب فيه أفضل أم على الأرض والتحقيق أن الركوب أفضل إذا تضمن مصلحة من تعليم للمناسك واقتداء به وكان أعون على الدعاء ولم يكن فيه ضرر على الدابة

madarij §4577madarijArabic sense: الوالدين, بر الوالدين, والدين

وكم في السنة أحب الأعمال إلى الله كذا وكذا وإن الله يحب كذا وكذا كقوله أحب الأعمال إلى الله الصلاة على أول وقتها ثم بر الوالدين ثم الجهاد في سبيل اللهوأحب الأعمال إلى الله الإيمان بالله ثم الجهاد في سبيل الله ثم حج مبرور وأحب العمل إلى الله ما داوم عليه صاحبه وقوله إن الله يحب أن يؤخذ برخصه

Research library

المكتبة البحثية1,014 works held

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.

10.1007/s10964-016-0524-0Journal of youth and adolescence (2016)MEDLINE-indexed journal, not yet read by us; matched on Parent-Child Relations, Father-Child Relations, Mother-Child Relations

Congruence of Parents' and Children's Perceptions of Parenting: A Meta-Analysis.: Parents and children often report different perspectives about parents' behaviors. Such lack of congruence is important because it may reflect problems in their relationship and may be associated with children's maladjustment. We conducted a systematic, quantitative review of parent-child agreement and discrepancy about parenting behaviors, and potential moderators (e.g., children's age, race, clinical status, family intactness) of the extent of mother-child and father-child congruence. The meta

10.1007/s10802-009-9310-8Journal of abnormal child psychology (2009)MEDLINE-indexed journal, not yet read by us; matched on Parent-Child Relations, Authoritarianism, Child Rearing

The relationship between parenting and delinquency: a meta-analysis.: This meta-analysis of 161 published and unpublished manuscripts was conducted to determine whether the association between parenting and delinquency exists and what the magnitude of this linkage is. The strongest links were found for parental monitoring, psychological control, and negative aspects of support such as rejection and hostility, accounting for up to 11% of the variance in delinquency. Several effect sizes were moderated by parent and child gender, child age, informant on parenting, a

10.1016/j.ajp.2025.104613Asian journal of psychiatry (2025)MEDLINE-indexed journal, not yet read by us; matched on Parent-Child Relations, parent-child relationship, parental warmth

The impact of economic crisis on the mental health of children and adolescents: A systematic review.: Introduction: Economic crises significantly affect mental health across individuals, families, and communities, with children and adolescents being especially vulnerable. Financial stress, parental distress, and family conflict can disrupt development and increase emotional, behavioural, and cognitive difficulties. This review uses Bronfenbrenner's ecological systems theory to examine how economic hardship influences youth mental health through interconnected individual, familial, and societal s

10.1093/jpepsy/jst020Journal of pediatric psychology (2013)MEDLINE-indexed journal, not yet read by us; matched on Parent-Child Relations, parent-child relationship, parental warmth

Do the parent-child relationship and parenting behaviors differ between families with a child with and without chronic illness? A meta-analysis.: Objective: The present meta-analysis compared the quality of the parent-child relationship as well as parenting behaviors and styles of families with a child with chronic physical illness with families of healthy children or test norms. Methods: Empirical studies were identified with the help of electronic databases and cross-referencing. Based on 325 included studies, random-effects meta-analysis was performed. Results: Although most effect sizes were small or very small, the parent-child relat

10.1037/a0015823Journal of personality and social psychology (2009)MEDLINE-indexed journal, not yet read by us; matched on Parent-Child Relations, Child Rearing, parental warmth

The relations between parents' Big Five personality factors and parenting: a meta-analytic review.: To investigate the association between Big Five personality factors and three dimensions of parenting-warmth, behavioral control, and autonomy support-the authors conducted meta-analyses using 5,853 parent-child dyads that were included in 30 studies. Effect sizes were significant and robust across mother and father reports and across assessment methods of parenting (self-report versus observations) but were generally small in magnitude. Higher levels of Extraversion, Agreeableness, Conscientiou

10.1542/peds.2016-2635Pediatrics (2017)MEDLINE-indexed journal, not yet read by us; matched on Father-Child Relations, Mother-Child Relations

Involvement of Fathers in Pediatric Obesity Treatment and Prevention Trials: A Systematic Review.: Context: Despite their important influence on child health, it is assumed that fathers are less likely than mothers to participate in pediatric obesity treatment and prevention research. Objective: This review investigated the involvement of fathers in obesity treatment and prevention programs targeting children and adolescents (0-18 years). Data sources: A systematic review of English, peer-reviewed articles across 7 databases. Retrieved records included at least 1 search term from 2 groups: "p

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Moore ER, Anderson GC, Bergman N, Dowswell T (2012)meta-analysisMEDLINE-indexed journal, not yet read by usThe Cochrane database of systematic reviews243 citations

Early skin-to-skin contact for mothers and their healthy newborn infants.

Background: Mother-infant separation postbirth is common in Western culture. Early skin-to-skin contact (SSC) begins ideally at birth and involves placing the naked baby, head covered with a dry cap and a warm blanket across the back, prone on the mother's bare chest. According to mammalian neuroscience, the intimate contact inherent in this place (habitat) evokes neurobehaviors ensuring fulfillment of basic biological needs. This time may represent a psychophysiologically 'sensitive period' for programming future physiology and behavior. Objectives: To assess the effects of early SSC on breastfeeding, physiological adaptation, and behavior in healthy mother-newborn dyads. Search methods: We searched the Cochrane Pregnancy and Childbirth Group's Trials Register (30 November 2011), made personal contact with trialists, and consulted the bibliography on kangaroo mother care (KMC) maintaine…

matched on Mother-Child Relations (mesh)

Shaw E, Levitt C, Wong S, Kaczorowski J, McMaster University Postpartum Research Group (2006)meta-analysisMEDLINE-indexed journal, not yet read by usBirth (Berkeley, Calif.)183 citations

Systematic review of the literature on postpartum care: effectiveness of postpartum support to improve maternal parenting, mental health, quality of life, and physical health.

Background: Postpartum support is recommended to prevent infant and maternal morbidity. This review examined the published evidence of the effectiveness of postpartum support programs to improve maternal knowledge, attitudes, and skills related to parenting, maternal mental health, maternal quality of life, and maternal physical health. Methods: MEDLINE, Cinahl, PsycINFO, and the Cochrane Library were searched for randomized controlled trials of interventions initiated from immediately after birth to 1 year in postnatal women. The initial literature search was done in 1999 and was enhanced in 2003 and 2005. Studies were categorized based on the the above outcomes. Data were extracted in a systematic manner, and the quality of each study was reviewed. Results: In the 1999 search, 9 studies met the inclusion criteria. The 2003 and 2005 searches identified 13 additional trials for a total o…

matched on Mother-Child Relations (mesh)

Moretti MM, Obsuth I, Craig SG, Bartolo T (2015)clinical trialMEDLINE-indexed journal, not yet read by usAttachment & human development46 citations

An attachment-based intervention for parents of adolescents at risk: mechanisms of change.

Mechanisms that account for treatment effects are poorly understood. The current study examined processes that may underlie treatment outcomes of an attachment-based intervention (Connect) for parents of pre-teens and teens with serious behavior problems. Parents (N = 540) in a non-randomized trial reported on their teen's functioning prior to and following treatment. Results confirmed significant decreases in parents' reports of teens' externalizing and internalizing symptoms, replicating prior evaluations of this program. Reductions in parents' reports of teen attachment avoidance were associated with decreases in externalizing symptoms, while reductions in parents' reports of teen attachment anxiety were associated with decreases in internalizing symptoms. Parents' reports of improved teen affect regulation were also associated with decreases in both internalizing and externalizing sy…

matched on Parent-Child Relations (mesh), Education, Nonprofessional (mesh)

Harold GT, Rice F, Hay DF, Boivin J, van den Bree M, Thapar A (2011)cohort or longitudinalMEDLINE-indexed journal, not yet read by usPsychological medicine80 citations

Familial transmission of depression and antisocial behavior symptoms: disentangling the contribution of inherited and environmental factors and testing the mediating role of parenting.

Background: Genetic and environmental influences on child psychopathology have been studied extensively through twin and adoption designs. We offer a novel methodology to examine genetic and environmental influences on the intergenerational transmission of psychopathology using a sample of parents and children conceived through in vitro fertilization (IVF). Method: The sample included families with children born through IVF methods, who varied as to whether the child was genetically related or unrelated to the rearing mother and father (mother genetically related, n=434; mother genetically unrelated, n=127; father genetically related, n=403; father genetically unrelated, n=156). Using standardized questionnaires, mothers and fathers respectively reported on their own psychopathology (depression, aggression), their parenting behavior toward their child (warmth, hostility) and their child'…

matched on Father-Child Relations (mesh), Mother-Child Relations (mesh)

Waldfogel J, Craigie TA, Brooks-Gunn J (2010)reviewMEDLINE-indexed journal, not yet read by usThe Future of children165 citations

Fragile families and child wellbeing.

Jane Waldfogel, Terry-Ann Craigie, and Jeanne Brooks-Gunn review recent studies that use data from the Fragile Families and Child Wellbeing Study (FFCWS) to examine why children who grow up in single-mother and cohabiting families fare worse than children born into married-couple households. They also present findings from their own new research. Analysts have investigated five key pathways through which family structure might influence child well-being: parental resources, parental mental health, parental relationship quality, parenting quality, and father involvement. It is also important to consider the role of the selection of different types of men and women into different family types, as well as family stability. But analysts remain uncertain how each of these elements shapes children's outcomes. In addition to providing an overview of findings from other studies using FFCWS, Wald…

matched on Parent-Child Relations (mesh), Mother-Child Relations (mesh), Child Rearing (mesh)

Hald GM, Johnsen DB, Øverup CS (2026)randomised controlled trialMEDLINE-indexed journal, not yet read by usJournal of family psychology : JFP : journal of the Division of Family Psychology of the American Psychological Association (Division 43)

Reducing postdivorce conflict through a child-oriented digital intervention: A randomized controlled trial of SES NXT.

This study evaluated the effectiveness of SES NXT, a digital, age-adjusted intervention for children and adolescents of divorced parents, in reducing perceived postdivorce conflict. Drawing on family systems theory and the divorce stress adjustment perspective, we examined whether the intervention influenced conflict perceptions among youth and parents. Participants included 294 youths (ages 11-17) and their divorced parents (N = 467 family units) enrolled in a randomized controlled trial comparing the SES NXT intervention to a wait-list control group. The primary outcome was perceived postdivorce conflict, assessed via the Divorce Conflict Scale at baseline (T1), 4 weeks (T2), and 12 weeks (T3) postbaseline. Analyses used generalized estimating equations based on the intention-to-treat principle and adjusted for sociodemographic and mental health covariates. At 12-week follow-up, youth …