Suicidal thoughts and self-harm

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضࣲ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمࣰ ا

You who believe, do not wrongfully consume each other’s wealth but trade by mutual consent. Do not kill each other, for God is merciful to you

وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِئِكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٰلِكُمۡ خَيۡرࣱ لَّكُمۡ عِندَ بَارِئِكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Moses said to his people, ‘My people, you have wronged yourselves by worshipping the calf, so repent to your Maker and kill [the guilty among] you. That is the best you can do in the eyes of your Maker.’ He accepted your repentance: He is the Ever Relenting and the Most Merciful

وَإِذۡ قُلۡتُمۡ يَٰمُوسَىٰ لَن نَّصۡبِرَ عَلَىٰ طَعَامࣲ وَٰحِدࣲ فَٱدۡعُ لَنَا رَبَّكَ يُخۡرِجۡ لَنَا مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ مِنۢ بَقۡلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَاۖ قَالَ أَتَسۡتَبۡدِلُونَ ٱلَّذِي هُوَ أَدۡنَىٰ بِٱلَّذِي هُوَ خَيۡرٌۚ ٱهۡبِطُواْ مِصۡرࣰ ا فَإِنَّ لَكُم مَّا سَأَلۡتُمۡۗ وَضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ وَٱلۡمَسۡكَنَةُ وَبَآءُو بِغَضَبࣲ مِّنَ ٱللَّهِۚ ذَٰلِكَ بِأَنَّهُمۡ كَانُواْ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ ٱلۡحَقِّۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ

Remember when you said, ‘Moses, we cannot bear to eat only one kind of food, so pray to your Lord to bring out for us some of the earth’s produce, its herbs and cucumbers, its garlic, lentils, and onions.’ He said, ‘Would you exchange better for worse? Go to Egypt and there you will find what you have asked for.’ They were struck with humiliation and wretchedness, and they incurred the wrath of God because they persistently rejected His messages and killed prophets contrary to all that is right. All this was because they disobeyed and were lawbreakers

وَإِذۡ قَتَلۡتُمۡ نَفۡسࣰ ا فَٱدَّٰرَٰٔتُمۡ فِيهَاۖ وَٱللَّهُ مُخۡرِجࣱ مَّا كُنتُمۡ تَكۡتُمُونَ

Then, when you [Israelites] killed someone and started to blame one another- although God was to bring what you had concealed to light

ثُمَّ أَنتُمۡ هَٰٓؤُلَآءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِيقࣰ ا مِّنكُم مِّن دِيَٰرِهِمۡ تَظَٰهَرُونَ عَلَيۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَإِن يَأۡتُوكُمۡ أُسَٰرَىٰ تُفَٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَيۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضࣲۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيࣱ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

Yet here you are, killing one another and driving some of your own people from their homes, helping one another in sin and aggression against them. If they come to you as captives, you still pay to set them free, although you had no right to drive them out. So do you believe in some parts of the Scripture and not in others? The punishment for those of you who do this will be nothing but disgrace in this life, and on the Day of Resurrection they will be condemned to the harshest torment: God is not unaware of what you do

وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَقَفَّيۡنَا مِنۢ بَعۡدِهِۦ بِٱلرُّسُلِۖ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَٰتِ وَأَيَّدۡنَٰهُ بِرُوحِ ٱلۡقُدُسِۗ أَفَكُلَّمَا جَآءَكُمۡ رَسُولُۢ بِمَا لَا تَهۡوَىٰٓ أَنفُسُكُمُ ٱسۡتَكۡبَرۡتُمۡ فَفَرِيقࣰ ا كَذَّبۡتُمۡ وَفَرِيقࣰ ا تَقۡتُلُونَ

We gave Moses the Scripture and We sent messengers after him in succession. We gave Jesus, son of Mary, clear signs and strengthened him with the Holy Spirit. So how is it that, whenever a messenger brings you something you do not like, you become arrogant, calling some impostors and killing others

O you who believe consume not your goods between you wrongly unlawfully according to the Law through usury or usurpation except it be trading tijāratan also read tijāratun so that the goods be from trade effected through mutual agreement through mutual good-will such goods you may consume. And kill not yourselves by committing what leads towards destruction on account of some affiliation be it in this world or the Hereafter. Surely God is ever Merciful to you when He forbids you such things.

O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you (29)And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah (30)If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise)(31) Prohibiting Unlawfully Earned Money Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest. Ibn Jarir recorded that Ibn 'Abbas commented on a man who buys a garm

When Moses said to his people, “O my people, you have wronged your souls by taking up the calf, so kill your own souls! That is better for you with your Creator.” Moses said to his people: “Take care not to suppose that your worship of the calf has harmed the majesty of the Self-Sufficient or that it is a defect for His kingship and lordhood. Rather, the harm and bad fortune belong to you. If something bad has happened, it has happened to you by your being held back from a Lord like Him. Otherwise, He has plenty of servants like you. Sahl ʿAbdallāh Tustarī said, “God spoke to Moses at Mount Sinai, and the exaltedness of the Lord God's speech made that mountain like carnelian. Moses' turned his gaze to himself: 'Who is like me? For the God of the world and the world's folk is talking to me without intermediary, and my standing place has turned into carnelian!' “God did not let that pass.

And when Moses said to his people those who worshipped the calf ‘My people you have done wrong against yourselves by your taking the golden calf for a god; now turn to your Creator away from that worship of the calf and slay one another that is let the innocent of you slay the guilty; That slaughter will be better for you in your Creator’s sight’ who made it easier for you to accomplish this and sent down a dark cloud over you so that none of you was able to see the other and show him mercy such that almost seventy thousand of you were killed; and He will turn to you relenting before your turning in repentance; truly He is the Relenting the Merciful.

And when you said ‘Moses we will not endure one sort of food that is to say manna and quails; pray to your Lord for us that He may bring forth for us something of min here is explicative what the earth produces — green herbs cucumbers garlic lentils onions’ he Moses said to them ‘Would you exchange what is better more noble that is do you substitute this with what is lowlier?’ the hamza of a-tastabdilūna is for rebuke; they thus refused to change their mind and he Moses supplicated to God and He exalted be He said ‘Go down to a city whichever city it may be; you shall have there what you demanded’ of vegetable produce; And abasement submissiveness and wretchedness that is the signs of poverty on account of their submissiveness and debasement that always accompany them even if they be rich in the same way that a coin never changes its mint; were cast upon them and they incurred ended up w

And (remember) when you said, "O Musa ! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumber its Fum, its lentils and its onions." He said, "Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want! (61) The Children of Israel preferred Foods inferior to Manna and Quails Allah said, "And remember My favor on you when I sent down the manna and quails to you, a good, pure, beneficial, easily acquired food. And remember your ungratefulness for what We granted you. Remember how you asked Musa to exchange this type of food for an inferior type that consists of vegetation, and so forth." Al-Hasan Al-Basri said about the Children of Israel, "They were bored and impatient with the type of food they were provided. They also remembered the life they use

حَدَّثَنَا أَحْمَدُ بْنُ سَعِيدٍ الدَّارِمِيُّ، أَخْبَرَنَا حَبَّانُ، وَهُوَ ابْنُ هِلاَلٍ حَدَّثَنَا مُحَمَّدُ بْنُ رَاشِدٍ، أَخْبَرَنَا سُلَيْمَانُ بْنُ مُوسَى، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ قَتَلَ مُؤْمِنًا مُتَعَمِّدًا دُفِعَ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَإِنْ شَاءُوا قَتَلُوا وَإِنْ شَاءُوا أَخَذُوا الدِّيَةَ وَهِيَ ثَلاَثُونَ حِقَّةً وَثَلاَثُونَ جَذَعَةً وَأَرْبَعُونَ خَلِفَةً وَمَا صَالَحُوا عَلَيْهِ فَهُوَ لَهُمْ ‏"‏ ‏.‏ وَذَلِكَ لِتَشْدِيدِ الْعَقْلِ ‏.‏ قَالَ أَبُو عِيسَى حَدِيثُ عَبْدِ اللَّهِ بْنِ عَمْرٍو حَدِيثٌ حَسَنٌ غَرِيبٌ ‏.‏

Narrated Amr bin Shu'aib:from his father, from his grandfather that the Prophet (ﷺ) said: "Whoever kills [a believer] deliberately, he is handed over to the guardians of the one killed. If they wish to, they have him killed, and if they wish to, they take the blood-money. That is thirty Hiqqah, thirty Jadha'ahs and forty pregnant camels. Whatever (amount more) they require from him, than that is for them (if they choose)." THat is because of the severity of blood-money

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، أَخْبَرَنَا يَزِيدُ بْنُ زُرَيْعٍ، أَخْبَرَنَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ "‏ فِي الْمَوَاضِحِ خَمْسٌ خَمْسٌ ‏"‏ ‏.‏ قال أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ ‏.‏ وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ أَنَّ فِي الْمُوضِحَةِ خَمْسًا مِنَ الإِبِلِ ‏.‏

Narrated 'Amr bin Shu'aib:from his father, from his grandfather that the Prophet (ﷺ) said: "Regarding the Mawadih; five, five

حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنِي أَبِي، عَنْ قَتَادَةَ، عَنْ أَبِي الْمُتَوَكِّلِ النَّاجِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ـ رضى الله عنه ـ عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا بِقَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيَتَقَاصُّونَ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا نُقُّوا وَهُذِّبُوا أُذِنَ لَهُمْ بِدُخُولِ الْجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ صلى الله عليه وسلم بِيَدِهِ لأَحَدُهُمْ بِمَسْكَنِهِ فِي الْجَنَّةِ أَدَلُّ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا ‏"‏‏.‏ وَقَالَ يُونُسُ بْنُ مُحَمَّدٍ حَدَّثَنَا شَيْبَانُ عَنْ قَتَادَةَ حَدَّثَنَا أَبُو الْمُتَوَكِّلِ‏.‏

Narrated Abu Sa`id Al-Khudri:Allah's Messenger (ﷺ) said, "When the believers pass safely over (the bridge across) Hell, they will be stopped at a bridge in between Hell and Paradise where they will retaliate upon each other for the injustices done among them in the world, and when they get purified of all their sins, they will be admitted into Paradise. By Him in Whose Hands the life of Muhammad is everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this world

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا هَمَّامٌ، قَالَ أَخْبَرَنِي قَتَادَةُ، عَنْ صَفْوَانَ بْنِ مُحْرِزٍ الْمَازِنِيِّ، قَالَ بَيْنَمَا أَنَا أَمْشِي، مَعَ ابْنِ عُمَرَ ـ رضى الله عنهما ـ آخِذٌ بِيَدِهِ إِذْ عَرَضَ رَجُلٌ، فَقَالَ كَيْفَ سَمِعْتَ رَسُولَ اللَّهِ صلى الله عليه وسلم فِي النَّجْوَى فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِنَّ اللَّهَ يُدْنِي الْمُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ، وَيَسْتُرُهُ فَيَقُولُ أَتَعْرِفُ ذَنْبَ كَذَا أَتَعْرِفُ ذَنْبَ كَذَا فَيَقُولُ نَعَمْ أَىْ رَبِّ‏.‏ حَتَّى إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَى فِي نَفْسِهِ أَنَّهُ هَلَكَ قَالَ سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا، وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ‏.‏ فَيُعْطَى كِتَابَ حَسَنَاتِهِ، وَأَمَّا الْكَافِرُ وَالْمُنَافِقُونَ فَيَقُولُ الأَشْهَادُ هَؤُلاَءِ الَّذِينَ كَذَبُوا عَلَى رَبِّهِمْ، أَلاَ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ ‏"‏‏.‏

Narrated Safwan bin Muhriz Al-Mazini:While I was walking with Ibn `Umar holding his hand, a man came in front of us and asked, "What have you heard from Allah's Messenger (ﷺ) about An-Najwa?" Ibn `Umar said, "I heard Allah's Messenger (ﷺ) saying, 'Allah will bring a believer near Him and shelter him with His Screen and ask him: Did you commit such-and-such sins? He will say: Yes, my Lord. Allah will keep on asking him till he will confess all his sins and will think that he is ruined. Allah will say: 'I did screen your sins in the world and I forgive them for you today', and then he will be given the book of his good deeds. Regarding infidels and hypocrites (their evil acts will be exposed publicly) and the witnesses will say: These are the people who lied against their Lord. Behold! The Curse of Allah is upon the wrongdoers

أَخْبَرَنَا مُحَمَّدُ بْنُ يَحْيَى، قَالَ حَدَّثَنَا أَبُو مَعْمَرٍ، قَالَ حَدَّثَنَا عَبْدُ الْوَارِثِ، قَالَ حَدَّثَنَا قَطَنٌ أَبُو الْهَيْثَمِ، قَالَ حَدَّثَنَا أَبُو يَزِيدَ الْمَدَنِيُّ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ أَوَّلُ قَسَامَةٍ كَانَتْ فِي الْجَاهِلِيَّةِ كَانَ رَجُلٌ مِنْ بَنِي هَاشِمٍ اسْتَأْجَرَ رَجُلاً مِنْ قُرَيْشٍ مِنْ فَخِذِ أَحَدِهِمْ - قَالَ - فَانْطَلَقَ مَعَهُ فِي إِبِلِهِ فَمَرَّ بِهِ رَجُلٌ مِنْ بَنِي هَاشِمٍ قَدِ انْقَطَعَتْ عُرْوَةُ جُوَالِقِهِ فَقَالَ أَغِثْنِي بِعِقَالٍ أَشُدُّ بِهِ عُرْوَةَ جُوَالِقِي لاَ تَنْفِرُ الإِبِلُ فَأَعْطَاهُ عِقَالاً يَشُدُّ بِهِ عُرْوَةَ جُوَالِقِهِ فَلَمَّا نَزَلُوا وَعُقِلَتِ الإِبِلُ إِلاَّ بَعِيرًا وَاحِدًا فَقَالَ الَّذِي اسْتَأْجَرَهُ مَا شَأْنُ هَذَا الْبَعِيرِ لَمْ يُعْقَلْ مِنْ بَيْنِ الإِبِلِ قَالَ لَيْسَ لَهُ عِقَالٌ ‏.‏ قَالَ فَأَيْنَ عِقَالُهُ قَالَ مَرَّ بِي رَجُلٌ مِنْ بَنِي هَاشِمٍ قَدِ انْقَطَعَتْ عُرْوَةَ جُوَالِقِهِ فَاسْتَغَاثَنِي فَقَالَ أَغِثْنِي بِعِقَالٍ أَشُدُّ بِهِ عُرْوَةَ جُوَالِقِي لاَ تَنْفِرُ الإِبِلُ ‏.‏ فَأَعْطَيْتُهُ عِقَالاً فَحَذَفَهُ بِعَصًا كَانَ فِيهَا أَجَلُهُ فَمَرَّ بِهِ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ فَقَالَ أَتَشْهَدُ الْمَوْسِمَ قَالَ مَا أَشْهَدُ وَرُبَّمَا شَهِدْتُ ‏.‏ قَالَ هَلْ أَنْتَ مُبَلِّغٌ عَنِّي رِسَالَةً مَرَّةً مِنَ الدَّهْرِ قَالَ نَعَمْ ‏.‏ قَالَ إِذَا شَهِدْتَ الْمَوْسِمَ فَنَادِ يَا آلَ قُرَيْشٍ فَإِذَا أَجَابُوكَ فَنَادِ يَا آلَ هَاشِمٍ فَإِذَا أَجَابُوكَ فَسَلْ عَنْ أَبِي طَالِبٍ فَأَخْبِرْهُ أَنَّ فُلاَنًا قَتَلَنِي فِي عِقَالٍ وَمَاتَ الْمُسْتَأْجَرُ فَلَمَّا قَدِمَ الَّذِي اسْتَأْجَرَهُ أَتَاهُ أَبُو طَالِبٍ فَقَالَ مَا فَعَلَ صَاحِبُنَا قَالَ مَرِضَ فَأَحْسَنْتُ الْقِيَامَ عَلَيْهِ ثُمَّ مَاتَ فَنَزَلْتُ فَدَفَنْتُهُ ‏.‏ فَقَالَ كَانَ ذَا أَهْلَ ذَاكَ مِنْكَ ‏.‏ فَمَكُثَ حِينًا ثُمَّ إِنَّ الرَّجُلَ الْيَمَانِيَّ الَّذِي كَانَ أَوْصَى إِلَيْهِ أَنْ يُبَلِّغَ عَنْهُ وَافَى الْمَوْسِمَ قَالَ يَا آلَ قُرَيْشٍ ‏.‏ قَالُوا هَذِهِ قُرَيْشٌ ‏.‏ قَالَ يَا آلَ بَنِي هَاشِمٍ ‏.‏ قَالُوا هَذِهِ بَنُو هَاشِمٍ ‏.‏ قَالَ أَيْنَ أَبُو طَالِبٍ قَالَ هَذَا أَبُو طَالِبٍ ‏.‏ قَالَ أَمَرَنِي فُلاَنٌ أَنْ أُبَلِّغَكَ رِسَالَةً أَنَّ فُلاَنًا قَتَلَهُ فِي عِقَالٍ ‏.‏ فَأَتَاهُ أَبُو طَالِبٍ فَقَالَ اخْتَرْ مِنَّا إِحْدَى ثَلاَثٍ إِنْ شِئْتَ أَنْ تُؤَدِّيَ مِائَةً مِنَ الإِبِلِ فَإِنَّكَ قَتَلْتَ صَاحِبَنَا خَطَأً وَإِنْ شِئْتَ يَحْلِفُ خَمْسُونَ مِنْ قَوْمِكَ أَنَّكَ لَمْ تَقْتُلْهُ فَإِنْ أَبَيْتَ قَتَلْنَاكَ بِهِ ‏.‏ فَأَتَى قَوْمَهُ فَذَكَرَ ذَلِكَ لَهُمْ فَقَالُوا نَحْلِفُ ‏.‏ فَأَتَتْهُ امْرَأَةٌ مِنْ بَنِي هَاشِمٍ كَانَتْ تَحْتَ رَجُلٍ مِنْهُمْ قَدْ وَلَدَتْ لَهُ فَقَالَتْ يَا أَبَا طَالِبٍ أُحِبُّ أَنْ تُجِيزَ ابْنِي هَذَا بِرَجُلٍ مِنَ الْخَمْسِينَ وَلاَ تُصْبِرْ يَمِينَهُ ‏.‏ فَفَعَلَ فَأَتَاهُ رَجُلٌ مِنْهُمْ فَقَالَ يَا أَبَا طَالِبٍ أَرَدْتَ خَمْسِينَ رَجُلاً أَنْ يَحْلِفُوا مَكَانَ مِائَةٍ مِنَ الإِبِلِ يُصِيبُ كُلُّ رَجُلٍ بَعِيرَانِ فَهَذَانِ بَعِيرَانِ فَاقْبَلْهُمَا عَنِّي وَلاَ تُصْبِرْ يَمِينِي حَيْثُ تُصْبَرُ الأَيْمَانُ ‏.‏ فَقَبِلَهُمَا وَجَاءَ ثَمَانِيَةٌ وَأَرْبَعُونَ رَجُلاً حَلَفُوا ‏.‏ قَالَ ابْنُ عَبَّاسٍ فَوَالَّذِي نَفْسِي بِيَدِهِ مَا حَالَ الْحَوْلُ وَمِنَ الثَّمَانِيَةِ وَالأَرْبَعِينَ عَيْنٌ تَطْرِفُ ‏.‏

It was narrated that Ibn 'Abbas said:"The first instance of Qasamah during the Jahiliyyah involved a man from Banu Hashim who was employed by a man from Quraish, from another branch of the tribe. He went out with him, driving his camels and another man from Banu Hashim passed by them. The leather rope of that man's bag broke, so he said (to the hired worker): 'Help me by giving me a rope with which to tie the handle of my bag, lest the camels run away from me. 'So he gave him a rope and he tied his gab with it. When they halted, all the camels' legs were hobbled except one camel. The one who had hired him said: 'Why is his camel, out of all of them, not hobbled? He said: 'There is no rope for it. He said: 'Where is its rope? He said: A man from Banu Hashim passed by and the leather rope of his bag had broken, and he asked me to help him; he said: "Help me by giving me a rope with which to tie the handle of my bag lest the camels run away from me, so I gave him a rope . " He struck him with a stick, which led to his death.Then a man from Yemen passed by him (the man from Banu Hashim, (the man from Banu Hashim, just before he died) and he (the Hashimi man) said: 'Are you going to attend the Pilgrimage? He said: 'I do not think I will attend it, but perhaps I will attend it.' He said: 'Will you convey a message from me once in your lifetime? He said: 'Yes. 'He said: 'If you attend the pilgrimage, then call out, O family of Quraish! If they respond, then call out, O family of Hashim! If they respond, then ask for Abu Talib, and tell him that so and so killed me for a rope.' Then the hired worker died. When the one who had hired him cam, Abu Talib went to him and said: 'What happened to our companion? He said: 'He fell sick and I took good care of him, but he died, so I stopped and buried him.' He said: 'He deserved that from you. 'Some time passed, then the Yemeni man who had been asked to convey the message arrived at the time of the pilgrimage. He said: 'O family of Quraish! And they said: 'Here is Quraish.' He said: 'O family of Banu Hashim! They said: 'Here is Banu Hashim.' He said" 'Where is Abu Talib? He said: 'Here is Abu Talib.' He said: 'so and so asked me to convey a message to you, that so and so killed him for a camel's rope.' Abu Talib went to him and said" 'Choose one of three alternatives that we are offering you. If you wish, you may give us one hundred camels, because you killed our companion by mistake: or if you wish, fifty of your men may swear an oath that you did not kill him; or if you wish, we will kill you in retaliation. 'He went to his people and told them about that, and they said: 'We will swear the oath.' Then a woman from Banu Hashim, who was married to one of their men and had born him a child, came to Abu Talib and said:' O Abu Talib, I wish that my son, who is one of these fifty men, should be excused from having to take the oath., So the excused him. Then one of the men came to him and said: 'O Abu Talib, you want fifty men to take the oath in lieu of one hundred camels, which means that each man may give two camels instead, so here are two camels; take them from me, and do not make me take the oath.' So he accepted them, and did not make him take the oath. Then forty-eight men came and took the oath." Ibn 'Abbas said: "By the One in Whose hand is my soul, by the time a year has passed, none of those forty-eight men remained alive

أَخْبَرَنَا مُحَمَّدُ بْنُ رَافِعٍ، قَالَ حَدَّثَنَا عَبْدُ الرَّزَّاقِ، قَالَ أَنْبَأَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنِ ابْنِ الْمُسَيَّبِ، قَالَ كَانَتِ الْقَسَامَةُ فِي الْجَاهِلِيَّةِ ثُمَّ أَقَرَّهَا رَسُولُ اللَّهِ صلى الله عليه وسلم فِي الأَنْصَارِيِّ الَّذِي وُجِدَ مَقْتُولاً فِي جُبِّ الْيَهُودِ فَقَالَتِ الأَنْصَارُ الْيَهُودُ قَتَلُوا صَاحِبَنَا ‏.‏

It was narrated that Ibn Al-Musayyab said:"Qasamah existed during the Jahiliyyah, then the Messenger of Allah confirmed it in the case of an Ansari who was found slain in the dry well of the jews, and Ansar said: "The Jews kill our companion

لكان جديرا بنا أن نقتحم والعياذ بالله تعالى ورطة اليأس والقنوط مع ما نحن عليه من سوء أعمالنا ومن لنا أيضا بالتمسك بعشر ما كانوا عليه وليتنا تمسكنا بعشر عشره

وقال ابن مسعود الهالك في اثنتين القنوط والعجب

أما في البدن فبالنحول والصفار والغشية والزعقة والبكاء وقد تنشق به المرارة فيفضى إلى الموت أو يصعد إلى الدماغ فيفسد العقل أو يقوى فيورث القنوط واليأس

وروى عن ابن مسعود أنه قال: الهلاك في شيئين: العجب والقنوط. وإنما جمع بينهما لأن السعادة لا تنال إلا بالطلب والتشمير، والقانط لا يطلب، والمعجب يظن أنه قد ظفر بمراده فلا يسعى.

وقال أبو طالب المكي: الكبائر سبع عشرة جمعتها من جملة الأخبار. أربعة في القلب: الشرك، والإصرار على المعصية، والقنوط من رحمة الله، والأمن من مكر الله تعالى.

وقد دل القرآن والسنة وإجماع الصحابة والتابعين بعدهم والأئمة على أن من الذنوب كبائر وصغائر قال الله تعالى @QB@ إن تجتنبوا كبائر ما تنهون عنه نكفر عنكم سيئاتكم @QE@ وقال تعالى والذين يجتنبون كبائر الاسم والفواحش إلا اللمم وفى الصحيح عنه صلى الله عليه وسلم أنه قال الصلوات الخمس والجمعة إلى الجمعة ورمضان إلي رمضان مكفرات لما بينهن إذا اجتنبت الكبائر وهذه الأعمال المكفرة لها ثلاث درجات أحدها أن تقصر عن تكفير الصغائر لضعفها وضعف الاخلاص فيها والقيام بحقوقها بمنزلة الدواء للضعيف الذى ينقص عن مقاومة الداء كمية وكيفية الثانية أن تقاوم الصغائر ولا ترتقي إلى تكفير شىء من الكبائر الثالثة أن تقوى على تكفير الصغائر وتبقى فيها قوة تكفر بها بعض الكبائر فتأمل هذا فإنه يزيل عنك إشكالات كثيرة وفى الصحيح عنه صلى الله عليه وسلم أنه قال الا أنبئكم بأكبر الكبائر قلنا بلى يا رسول فقال الإشراك بالله وعقوق الوالدين وشهادة الزور وروي فى الصحيح عنه صلى الله عليه وسلم اجتنبوا السبع الموبقات قيل وما هن يا رسول الله ق

Dialectical behavior therapy for high suicide risk in individuals with borderline personality disorder: a randomized clinical trial and component analysis.: Importance: Dialectical behavior therapy (DBT) is an empirically supported treatment for suicidal individuals. However, DBT consists of multiple components, including individual therapy, skills training, telephone coaching, and a therapist consultation team, and little is known about which components are needed to achieve positive outcomes. Objective: To evaluate the importance of the skills training component of DBT by comparing skills training plus case management (DBT-S), DBT individual thera

A Novel Brief Therapy for Patients Who Attempt Suicide: A 24-months Follow-Up Randomized Controlled Study of the Attempted Suicide Short Intervention Program (ASSIP).: Background: Attempted suicide is the main risk factor for suicide and repeated suicide attempts. However, the evidence for follow-up treatments reducing suicidal behavior in these patients is limited. The objective of the present study was to evaluate the efficacy of the Attempted Suicide Short Intervention Program (ASSIP) in reducing suicidal behavior. ASSIP is a novel brief therapy based on a patient-centered model of suicidal behavior, with an emphasis on early therapeutic alliance. Methods a

Non-suicidal self-injury and suicidality in trans people: A systematic review of the literature.: Literature has described high levels of mental health problems among trans people, such as depression, resulting in increased levels of non-suicidal self-injury (NSSI) behaviour and suicidality (suicidal thoughts, suicide attempts and suicide rates). With the aim of systematically reviewing the available literature in this field, this study identifies 31 papers that explore the rates of NSSI and suicidality in trans people. From reviewing the literature, it was revealed that trans people have a

Novel online daily diary interventions for nonsuicidal self-injury: a randomized controlled trial.: Background: Nonsuicidal self-injury (NSSI), which involves self-damaging behavior (e.g., cutting) causes tissue damage and places people at elevated risk for future suicidal behaviors. Yet few specific treatments for NSSI currently exist. Extreme self-criticism is implicated in the development and maintenance of NSSI. We conducted a randomized controlled trial to evaluate Autobiographical Self-Enhancement Training (ASET), a novel, cognitive intervention for NSSI focused on reducing self-criticis

The relationship between therapeutic alliance and patient's suicidal thoughts, self-harming behaviours and suicide attempts: A systematic review.: Background: Suicidality is a common concern for people with mental health problems. The interpersonal nature of suicidality suggests that therapeutic alliance may be important when working clinically with suicidal patients. This paper is a systematic review of studies investigating the association between alliance and treatment outcome relating to suicidal ideation and behaviours. Methods: Systematic searches of PsychINFO, MEDLINE, AMED, EMBASE, Web of Science and CINAHL were completed using wor

Comparison of paediatric emergency department visits for attempted suicide, self-harm, and suicidal ideation before and during the COVID-19 pandemic: a systematic review and meta-analysis.: Background: There is a lack of consensus about the effect of the COVID-19 pandemic on the mental health of children and adolescents. We aimed to compare rates of paediatric emergency department visits for attempted suicide, self-harm, and suicidal ideation during the pandemic with those before the pandemic. Methods: For this systematic review and meta-analysis, we searched MEDLINE, Embase, and PsycINFO for studies published between Jan 1, 2020, and Dec 19, 2022. Studies published in English with

Enduring financial crisis in Greece: prevalence and correlates of major depression and suicidality.

Purpose: A series of repeated cross-sectional surveys conducted in 2008, 2009, 2011 and 2013 were conducted with the aim of estimating the prevalence of major depression and suicidality as well as of investigating its risk factors. The present report concentrates on the 2013 survey. Methods: A random and representative sample of 2.188 people was telephone interviewed with regard to various socio-economic indicators and the presence of major depression and suicidality, which were assessed with the germane module of the Structured Clinical Interview. Results: Findings suggest a rise in 1-month prevalence of major depression (12.3 %) and a decline in prevalence of suicidality (2.8 %). Female gender, residence in rural area, low educational attainment, unemployment and economic hardship were found to increase the odds of suffering from major depression. The influence of economic hardship and…

matched on Suicide (mesh)

Prolonged grief and depression after unnatural loss: Latent class analyses and cognitive correlates.

This study sought to identify (a) subgroups among people confronted with unnatural/violent loss characterized by different symptoms profiles of prolonged grief disorder (PGD) and depression, and (b) socio-demographic, loss-related, and cognitive variables associated with subgroup membership. We used data from 245 individuals confronted with the death of a loved one due to an accident (47.3%), suicide (49%) or homicide (3.7%). Latent class analysis revealed three classes of participants: a resilient-class (25.3%), a predominantly PGD-class (39.2%), and a combined PGD/Depression-class (35.5%). Membership in the resilient-class was predicted by longer time since loss and lower age; membership in the combined class was predicted by lower education. Endorsement of negative cognitions about the self, life, the future, and one's own grief-reactions was lowest in the Resilient-class, intermediat…

matched on Suicide (mesh)

Direct and indirect forms of childhood maltreatment and nonsuicidal self-injury among clinically-referred children and youth.

Background: Although exposure to direct forms of childhood maltreatment is among the most widely studied risk factors for nonsuicidal self-injury (NSSI), research on NSSI has largely overlooked the role of exposure to indirect forms of child maltreatment (i.e., witnessing domestic violence). To address this gap in the literature, the present study examined associations among both direct and indirect forms of child maltreatment and NSSI among clinically-referred children and youth. Methods: Data was collected using the interRAI Child and Youth Mental Health Assessment (ChYMH) at ten mental health agencies. The ChYMH is a comprehensive standardized clinical assessment tool completed by trained assessors using multiple sources. The study included a convenience sample of 747 children and youth (68% male) between ages 8-18 with complex mental health histories referred for inpatient or outpati…

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The Impact of Discrimination on the Mental Health of Trans*Female Youth and the Protective Effect of Parental Support.

Significant health disparities exist for transgender female (trans*female) youth. We assessed differences in mental health outcomes based on exposure to discrimination among transgender female youth in the San Francisco Bay Area aged 16-24 years. Youth were recruited using a combination of respondent driven sampling with online and social media methods. Logistic regression models were used to estimate odds ratios for the mental health outcomes, comparing levels of discrimination and levels of resiliency promoting protective factors among sexually active youth in the sample (N = 216). High transgender-based discrimination was significantly associated with greater odds of PTSD (AOR, 2.6; 95 % CI 1.4-5.0), depression (AOR, 2.6; 95 % CI 1.2-5.9), and stress related to suicidal thoughts (AOR 7.7, 95 % CI 2.3-35.2). High racial discrimination was significantly associated with greater odds of p…

matched on Suicidal Ideation (mesh)

Euthanasia and Assisted Suicide of Patients With Psychiatric Disorders in the Netherlands 2011 to 2014.

Importance: Euthanasia or assisted suicide (EAS) of psychiatric patients is increasing in some jurisdictions such as Belgium and the Netherlands. However, little is known about the practice, and it remains controversial. Objectives: To describe the characteristics of patients receiving EAS for psychiatric conditions and how the practice is regulated in the Netherlands. Design, setting, and participants: This investigation reviewed psychiatric EAS case summaries made available online by the Dutch regional euthanasia review committees as of June 1, 2015. Two senior psychiatrists used directed content analysis to review and code the reports. In total, 66 cases from 2011 to 2014 were reviewed. Main outcomes and measures: Clinical and social characteristics of patients, physician review process of the patients' requests, and the euthanasia review committees' assessments of the physicians' act…

matched on Suicide, Attempted (mesh)

An Investigation into Suicides Among Bhutanese Refugees Resettled in the United States Between 2008 and 2011.

An increase of Bhutanese refugee suicides were reported in the US between 2009 and 2012. This investigation examined these reported suicides in depth to gain a better understanding of factors associated with suicide within this population. The study employed 14 psychological autopsies to elicit underlying motivations and circumstances for self-inflicted death and to identify potential future avenues for prevention and intervention among refugee communities. Disappointment with current (un)employment, lack of resettlement services and social support, and frustrations with separation from family were believed to contribute to suicidal acts. Suicide within refugee populations may be connected with experiences of family withdrawal, integration difficulties, and perceived lack of care. It is important to assess the effectiveness of improving refugee services on the mental health of migrants. …

matched on Suicide (mesh)

Help-seeking behaviours, barriers to care and self-efficacy for seeking mental health care: a population-based study in Rwanda.

Purpose: Mental disorders commonly affect young people but usually go unrecognized and untreated. This study aimed to investigate help-seeking behaviours, barriers to care and self-efficacy for seeking mental health care among young adults with current depression and/or suicidality in a low-income setting. Methods: This cross-sectional study used two sub-populations: a sub-sample of those suffering from current depression and/or suicidality (n = 247) and another of those not suffering from these conditions and not suffering from any other mental condition investigated (n = 502). Help-seeking behaviours, barriers to care and self-efficacy for mental health care seeking were measured among those suffering from current depression and/or suicidality (n, %). Logistic regression was used to identify risk factors for experiencing barriers to care. Self-efficacy for seeking mental health care wa…

matched on Suicide (mesh)

Abnormal brain activation in excoriation (skin-picking) disorder: evidence from an executive planning fMRI study.

Background: Excoriation (skin-picking) disorder (SPD) is a relatively common psychiatric condition whose neurobiological basis is unknown. Aims: To probe the function of fronto-striatal circuitry in SPD. Method: Eighteen participants with SPD and 15 matched healthy controls undertook an executive planning task (Tower of London) during functional magnetic resonance imaging (fMRI). Activation during planning was compared between groups using region of interest and whole-brain permutation cluster approaches. Results: The SPD group exhibited significant functional underactivation in a cluster encompassing bilateral dorsal striatum (maximal in right caudate), bilateral anterior cingulate and right medial frontal regions. These abnormalities were, for the most part, outside the dorsal planning network typically activated by executive planning tasks. Conclusions: Abnormalities of neural regions…

matched on Self-Injurious Behavior (mesh)

Buffering the effects of peer victimization on adolescent non-suicidal self-injury: The role of self-compassion and family cohesion.

Non-suicidal self-injury (NSSI) is a significant behavioral problem among adolescents all over the world. This study examined the longitudinal relationship between peer victimization and NSSI, as well as the buffering effects of self-compassion and family cohesion on this relationship. Data were collected at two time points from 525 secondary school students (226 girls; Mage = 12.97, SD = 1.02) in China. Results showed that peer victimization (marginally) significantly predicted NSSI over time even after controlling for Wave 1 NSSI. This association was weakened under the condition of high levels of self-compassion. Findings of this study emphasize the buffering effect of self-compassion in the relationship between peer victimization and NSSI, and are informative for prevention and intervention of this behavioral problem.

matched on Self-Injurious Behavior (mesh)

Health of men, women, and children in post-trafficking services in Cambodia, Thailand, and Vietnam: an observational cross-sectional study.

Background: Trafficking is a crime of global proportions involving extreme forms of exploitation and abuse. Yet little research has been done of the health risks and morbidity patterns for men, women, and children trafficked for various forms of forced labour. Methods: We carried out face-to-face interviews with a consecutive sample of individuals entering 15 post-trafficking services in Cambodia, Thailand, and Vietnam. We asked participants about living and working conditions, experience of violence, and health outcomes. We measured symptoms of anxiety and depression with the Hopkins Symptoms Checklist and post-traumatic stress disorder with the Harvard Trauma Questionnaire, and used adjusted logistic regression models to estimate the effect of trafficking on these mental health outcomes, controlling for age, sector of exploitation, and time in trafficking. Findings: We interviewed 1102…

matched on Suicide, Attempted (mesh)

Investigating the role of self-disgust in nonsuicidal self-injury.

Self-directed disgust, a component of self-criticism, may present an important, yet unexplored emotion in the context of nonsuicidal self-injury (NSSI). The aim of this study was to examine the role of self-disgust in NSSI, specifically as a potential mediator in the relations between depression and NSSI as well as sexual abuse and NSSI, and to also better understand characteristics that might differentiate recent and past self-injurers. A total of 549 college students completed measures assessing NSSI, self-disgust, depression, anxiety sensitivity, and physical and sexual abuse. Results indicated self-disgust fully mediated the relation between depressive symptoms and NSSI status and partially mediated the relation between sexual abuse and NSSI status. Additionally, compared to past self-injurers (4.6%; n = 25), recent self-injurers (6.4%; n = 35) endorsed significantly higher self-disg…

matched on Self-Injurious Behavior (mesh)

The role of help-seeking in preventing suicide attempts among lesbians, gay men, and bisexuals.

One possible approach to prevention of suicide attempts is to encourage help-seeking among individuals at risk. We assessed whether different forms of treatment were associated with lower odds of a suicide attempt in a diverse group of 388 lesbian, gay, and bisexual (LGB) adults aged 18-59, sampled from New York City venues. Of individuals who attempted suicide, 23% sought mental health or medical treatment and 14% sought religious or spiritual treatment prior to the suicide attempt. Black and Latino LGBs were underrepresented in mental health or medical treatment and Black LGBs were overrepresented in religious or spiritual treatment. Seeking mental health or medical treatment was not associated with lower odds of a suicide attempt; seeking religious or spiritual treatment was associated with higher odds of a suicide attempt. We discuss these results and posit hypotheses for further res…

matched on Suicide, Attempted (mesh)

Fruits of trauma? Posttraumatic growth among suicide-bereaved parents.

Background: While there is evidence that suicide-bereaved individuals may be at higher risk for trauma-related outcomes, such as posttraumatic stress disorder or prolonged grief, positive psychology suggests that suicide bereavement may also promote personal growth within the confines of distress characterized as posttraumatic growth (PTG). Aims: The aim of this study was to investigate PTG and what variables, such as reflective rumination, resilience, personality variables, and mood states, contribute to PTG among suicide-bereaved parents. Method: Online survey methods were employed using a convenience sample of 154 parents bereaved by the suicide death of their child within 2 years. Results: Multiple regression analyses revealed that resilience inversely predicted PTG scores, but reflective rumination did not predict PTG. PTG scores were in the low-moderate range and were lower than th…

matched on Suicide (mesh)

Self-compassion in recovery following potentially traumatic stress: longitudinal study of at-risk youth.

Despite promising theory, empirical study of the putative protective properties of self-compassion (SC) with respect to resilience to and recovery from traumatic stress is limited. The present study tested the theorized protective role(s) of SC with respect to trauma-related psychopathology over time among an at-risk sample of adolescents (N = 64, 26 % females, M(SD) age  = 17.5(1.07) years-old, range age  = 15-19; grades 9-12) directly exposed to a potentially traumatic stressful event - the Mount Carmel Forest Fire Disaster. The longitudinal design involved three assessment time-points - within 30-days of the potentially traumatic event (T1) and then at 3- (T2) and 6-months (T3) follow-up intervals. Consistent with prediction, multi-level modeling of mediation documented the prospective protective function(s) of SC, above and beyond dispositional mindfulness, with respect to posttrauma…

matched on Suicide (mesh)

Incidence of Suicide Among Persons Who Had a Parent Who Died During Their Childhood: A Population-Based Cohort Study.

Importance: Parental death from suicide is associated with increased risk of suicide in the bereaved child, but little is known about the long-term risks of suicide after parental death from other causes. A better understanding of this association may improve suicide prevention efforts. Objective: To examine the long-term risks of suicide after parental death and how the risk trajectories differed by cause of parental death while accounting for major potential confounding variables. Design, setting, and participants: A population-based matched cohort study was performed using information from nationwide registers (data from 1968 to 2008) in 3 Scandinavian countries (for a total of 7,302,033 persons). We identified 189,094 children (2.6%) who had a parent who died before the child reached 18 years of age (ie, the bereaved cohort). Each bereaved child was matched by sex and age to 10 child…

matched on Suicide (mesh)

Moral injury, meaning making, and mental health in returning veterans.

Objective: This study examined whether exposure to morally injurious experiences (MIEs) contribute to mental health problems among returning Veterans via meaning made of possible traumas. Method: A total of 131 Iraq and/or Afghanistan Veterans completed assessments of exposure to possible warzone traumas, meaning made of a salient stressor from their lives, and mental health symptomatology (e.g., posttraumatic stress, depression, suicidality). Results: Structural equation modeling findings revealed that MIEs were indirectly linked with mental health outcomes via the extent to which Veterans were able to make meaning of their identified stressors. However, we also found that the direct path from MIEs to mental health problems was statistically significant. Conclusion: These findings provide preliminary evidence that difficulties with meaning making could serve as a mediating pathway for h…

matched on Suicide (mesh)

Attempted suicide in Ghana: motivation, stigma, and coping.

To understand the experiences of suicidal persons in Ghana, 10 persons were interviewed after they attempted suicide. Thematic analysis of data showed that motivation for suicidal behavior included social taunting, hopelessness, and partner's infidelity. Suicidal persons reported stigma expressed through physical molestation and social ostracism, which left them traumatized. However, they coped through social support from relations, religious faith, and use of avoidance. Community-wide sensitive education should target reducing stigma and also increase mental health education on suicidal behavior in Ghanaian communities.

matched on Suicide, Attempted (mesh)

Not to be overshadowed or overlooked: functional impairments associated with comorbid anxiety disorders in youth with ASD.

This study's objective was to examine associations between comorbid anxiety disorders and difficulties commonly attributed to both anxiety and ASD (autism spectrum disorder) including self-injury, depressive symptoms, functional communication, social skill deficits and parent stress, in a well-characterized sample of youth with ASD. Fifty-nine verbally fluent participants (7-17 years; 93% Caucasian) diagnosed with ASD and their parents completed semistructured diagnostic interviews to confirm ASD diagnosis and assess for anxiety disorders. Parents completed questionnaires on child behavior and social skill as well as parental stress. Co-occurring anxiety disorders were associated with more parent-reported self-injurious behavior, depressive symptoms, and parental stress in youth with ASD, after controlling for other influential variables (e.g., ASD severity, cognitive ability, medication…

matched on Self-Injurious Behavior (mesh)

The Relationship of Adverse Childhood Experiences to PTSD, Depression, Poly-Drug Use and Suicide Attempt in Reservation-Based Native American Adolescents and Young Adults.

Adverse childhood experiences (ACEs) are associated with numerous risk behaviors and mental health outcomes among youth. This study examines the relationship between the number of types of exposures to ACEs and risk behaviors and mental health outcomes among reservation-based Native Americans. In 2011, data were collected from Native American (N = 288; 15-24 years of age) tribal members from a remote plains reservation using an anonymous web-based questionnaire. We analyzed the relationship between six ACEs, emotional, physical, and sexual abuse, physical and emotional neglect, witness to intimate partner violence, for those <18 years, and included historical loss associated symptoms, and perceived discrimination for those <19 years; and four risk behavior/mental health outcomes: post-traumatic stress disorder (PTSD) symptoms, depression symptoms, poly-drug use, and suicide attempt. Seve…

matched on Suicide, Attempted (mesh)

Adult health outcomes of childhood bullying victimization: evidence from a five-decade longitudinal British birth cohort.

Objective: The authors examined midlife outcomes of childhood bullying victimization. Method: Data were from the British National Child Development Study, a 50-year prospective cohort of births in 1 week in 1958. The authors conducted ordinal logistic and linear regressions on data from 7,771 participants whose parents reported bullying exposure at ages 7 and 11 years, and who participated in follow-up assessments between ages 23 and 50 years. Outcomes included suicidality and diagnoses of depression, anxiety disorders, and alcohol dependence at age 45; psychological distress and general health at ages 23 and 50; and cognitive functioning, socioeconomic status, social relationships, and well-being at age 50. Results: Participants who were bullied in childhood had increased levels of psychological distress at ages 23 and 50. Victims of frequent bullying had higher rates of depression (odd…

matched on Suicidal Ideation (mesh)

Adverse childhood experiences and associations with health-harming behaviours in young adults: surveys in eight eastern European countries.

Objective: To evaluate the association between adverse childhood experiences - e.g. abuse, neglect, domestic violence and parental separation, substance use, mental illness or incarceration - and the health of young adults in eight eastern European countries. Methods: Between 2010 and 2013, adverse childhood experience surveys were undertaken in Albania, Latvia, Lithuania, Montenegro, Romania, the Russian Federation, The former Yugoslav Republic of Macedonia and Turkey. There were 10,696 respondents - 59.7% female - aged 18-25 years. Multivariate modelling was used to investigate the relationships between adverse childhood experiences and health-harming behaviours in early adulthood including substance use, physical inactivity and attempted suicide. Findings: Over half of the respondents reported at least one adverse childhood experience. Having one adverse childhood experience increased…

matched on Self-Injurious Behavior (mesh)

Toxoplasmosis--a global threat. Correlation of latent toxoplasmosis with specific disease burden in a set of 88 countries.

Background: Toxoplasmosis is becoming a global health hazard as it infects 30-50% of the world human population. Clinically, the life-long presence of the parasite in tissues of a majority of infected individuals is usually considered asymptomatic. However, a number of studies show that this 'asymptomatic infection' may also lead to development of other human pathologies. Aims of the study: The purpose of the study was to collect available geoepidemiological data on seroprevalence of toxoplasmosis and search for its relationship with mortality and disability rates in different countries. Methods and findings: Prevalence data published between 1995-2008 for women in child-bearing age were collected for 88 countries (29 European). The association between prevalence of toxoplasmosis and specific disease burden estimated with age-standardized Disability Adjusted Life Year (DALY) or with mort…

matched on Suicide (mesh)

Do circumstances of the death matter? Identifying socioenvironmental risks for grief-related psychopathology in bereaved youth.

We examined bereaved children's and surviving caregivers' psychological responses following the death of the other caregiver as a function of the stated cause of death. Participants included 63 parentally bereaved children and 38 surviving caregivers who were assessed using self-report instruments and in-person interviews. Surviving caregivers reported the causes of death as resulting from sudden natural death (34.9%), illness (33.3%), accident (17.5%), and suicide (14.3%). Results revealed differences between caregiver-reported versus child-reported cause of death, particularly in cases of suicide. Children who lost a caregiver due to a prolonged illness exhibited higher levels of both maladaptive grief (d = 3.13) and posttraumatic stress symptoms (PTSS; d = 3.33) when compared to children who lost a caregiver due to sudden natural death (e.g., heart attack). In contrast, surviving care…

matched on Suicide (mesh)

Network analysis for motives in suicide cases: a cross-sectional study.

Aim: Suicide victims have various distresses or motives. There are few studies on how these motives toward suicide relate with each other. We used network analyses to extract the structures of correlations among the motives for suicide. Methods: We obtained datasets of suicide victims from 2007-2009 in Japan in cooperation with Ibaraki Prefectural Police Headquarters. The data were analyzed by network centrality measures and a structural analysis by block modeling. Results: Among the motives, depression and physical illness showed relatively high scores of 'degree centrality', whereas depression and unemployment showed relatively high scores of 'betweenness centrality'. Structural analysis by block modeling resulted in eight blocks. The most important block comprised eight motives, including conflict between parent and child, marital conflict, economic hardship, and overloaded with debt.…

matched on Suicide (mesh)

Longitudinal analysis of adolescent NSSI: the role of intrapersonal and interpersonal factors.

Non-suicidal self-injury (NSSI) occurs in approximately 10 % of adolescents. To establish effective prevention and intervention initiatives, it is important to understand onset, maintenance and cessation of NSSI. We explored whether the relationships between interpersonal factors (i.e. attachment, social support) and NSSI were mediated by intrapersonal factors (i.e. emotion regulation, self-esteem, self-efficacy). Participants were 1973 students (1414 female and 559 male) aged between 12 and 18 years (M = 13.89, SD = 0.97) recruited from 40 Australian high schools. Participants completed a questionnaire at two time-points with a 12-month interval. At baseline, 8.3 % of adolescents engaged in NSSI, increasing to 11.9 % at follow-up. Family support was most salient in onset, maintenance and cessation of NSSI. Attachment anxiety was related to NSSI onset. Of the intrapersonal variables, sel…

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