In order to eradicate the misconceptions we have to integrate into the mainstream society. And educate the masses with the true picture of Islam, and present to them the teachings of the Prophet Muhammad (peace be upon him). We are very fortunate we live in a very open minded society that is willing to listen and dialogue with all. We have to be positive, confident and constructive in improvising the society. We have to identify ourselves as British-Muslims and there is no escape from this reality, especially for those born in England.
The prophet’s (peace be upon him) attitude with the people of Mecca is a prime example for us. They were not only hostile with him but inflicted physical pain on him but he was patient and showed perseverance at all times, eventually the people excepted him and retreated to him also the fact the people were always used to the term of “al- ameen” to describe him, which means Muhammad (peace be upon him) the trustworthy.
Engaging in multi-faith dialogue
Dialogue is very important in multi-faith Britain. It helps in understanding different cultures and religions. If the system is adopted well and appropriately a lot of the goals and aims can be achieved. My personnel experience, which made me feel extremely proud, was when I went to drop off a family member to the newly constructed Birmingham international airport. Whilst waiting for the family members to embark their journey it was time for prayers, and I had to perform ablution. To my surprise whilst looking for the sign for the toilets there were also signs for “wudhu”. I could only say, “all praise is to Allah” to what I saw. All the facilities were there for both Muslim men and women, to do wudhu and a beautiful pray area. This can only be achieved when initiative is taken when we learn not to isolate ourselves, but to make our presence visible.
Chaplaincy work in hospitals
Hospitals are a place of care and chaplaincy work init is of great importance. The main task of a chaplain in the hospital is a supportive one. In which patients can speak openly and with feelings about their illnesses. Patients may express feelings of loneliness, anxiety fear, anger, guilt, doubt, meaninglessness, grief and despair. But also gratitude, relief, security and optimism. Chaplaincy work in hospitals depends sensitive listening and careful response. In some cases he is also an interpreter who functions and communicates at the interface between science and religion. Sometimes the patient may not have any one to visit him and may feel abandoned thus the chaplain will play the important role of a family member. In some cases visiting a patient with a smile and conversing with him on his level. That init self has the power to heal mental anxiety. Sometimes a very difficult scenario can appear where the doctors have diagnosed him wit an illness that can take his life in a few days, how would we approach the situation? Do you break the news to him or conceal it? If a question is asked by the patient “why me? What wrong did I do?” how do you answer that? These are very sensitive issues and must be dealt with, with great deliberation.
A great degree of comfort can be brought to a seriously ill or dying patient by the recognition of what their needs might possibly be. The fact that someone has bothered to ask whether it would be helpful to have a bagwan/gita or drops of Ganges water in the case of a Hindu, or Sabbath candle sticks to a Jewish person, or the Holy Quraan for a Muslim may make him feel wanted and cared for. It can make the difference between the patient regarding himself as just another person on the hospital conveyer belt or as someone whose individuality is being taken seriously. It can be enormously helpful transforming the attitude of the patient concerned who may suddenly become more co-operative in treatment, the patients relationship with the staff may also be enhanced with those who have shown such interest. The sensitivity shown in this area is enormous it is all too easy to upset a patient by forcing or seeming to force his own religion upon him. What has to be developed is sensitivity towards the possible requirement of an individual patient with some knowledge of the religious tradition from which he comes rather than imposing an abandoned half forgotten religious tradition upon him.
Challenges for a Muslim Chaplain in a hospital
The Muslim population of the United Kingdom is growing rapidly and some have argued that the numbers of people who attend the mosques regularly will shortly be more than those who attend church. With the rapid rise of the numbers of Muslims in the United Kingdom and particularly with the view that is commonplace amongst many people in Britain. That all Muslims are fundamentalists. Islamapobeia has become an increasing problem. This problem is relevant for those caring for Muslims who are dying, and with an ageing population and growing birth rate. It is becoming very common fears of prejudice and discrimination are now widely held amongst Muslims in Britain. One thing staff can do to good effect is to reassure the patient and family that everything will be done to provide care in accordance with the faith and customs of the particular community concerned.
There are many requirements for a Muslim patient in hospital, and the Muslim chaplain plays a pivotal role in establishing that.
Languages
Muslims in Britain speak a range of other languages depending on their heritage. These include Punjabi, Bengali, Urdu, Peshtu, Somali, Gujarat, Arabic, Kachi, Turkish, Malay and Persian. A Muslim chaplain can work as an interpreter mediating with them to the doctors or nurses.
Worship
Prayer keeps the Muslim in regular contact with Allah, reminds them of their duties and produces feelings of peace and contentment. Muslims pray five times a day and congregational praying is imperative depending on the different situations. A prayer room is very important in the hospital building where the patient can seclude himself or even meet other Muslim patients. In some cases the chaplain can inform the patient of the Qiblaa direction in the ward so he can pray in his own confinement.
Dress and cleanliness
Physical and spiritual cleanliness are closely linked. Before praying or reading the Quraan Muslims have to wash their hands, face, ears, forearms and feet three times under running water, and the nose and mouth rinsed out. Facilities of ablution are also important and the Muslim chaplain can educate the hospital authority to those requirements.
Quraan
A copy of the Quraan can also be given to a Muslim patient and also Islamic literature is very important. In some cases the patient may feel that this may not be the right place of reading Islamic articles. This clearly is never the case. To break the mind set barrier is also important. Muslims find a lot of peace and tranquillity by reading couplets of special verses of the Quraan and Hadith. This also has a physical impact on them and acts an as great support in curing them.
Dietary requirements
Restrictions on what Muslims can eat are laid down in the Quraan and are regarded as a direct command of Allah.
Pork is completely forbidden for the Muslims or any products made from pork (egg, food fried in bacon fat, food containing lard, some biscuits and bread)
Halal food
Muslims can eat all meat products that are Halal. Fish can also be consumed. At one time Halal food was a problem in hospital, but slowly now in many cities where the Muslim population is large this problem has been resolved. Muslim Chaplains must also make sure that Muslim patients are aware of the different types of food that is served to them in hospitals.
Medication
Muslims try also to avoid prohibited substances in medication for example, capsules with gelatine coatings, additives derived from animal fat and oral medicines containing alcohol. Nevertheless in an emergency where there is no alternative most people will accept medication containing prohibited substances.
Modesty and clothing in hospitals for Muslims
Modesty in dress and behaviour are religious obligations for Muslim men and women to avoid temptation and immorality. For many Muslims it is very important that the doctors and nurses who care for them are of their own gender. Many members feel that they should never be touched by a nurse of the opposite sex except in an emergency.
Death
Islam teaches there is life after death, and that death is part of Allah’s plan for humanity. A Muslim that knows he is dying is required to prepare for death. Debts should be paid, arrangement for dependants after ones death, forgiveness sought, and efforts made to heal damaged relationships. One must remember as a Muslim chaplain that whatever the opinion of the doctor the time of death is set by Allah. And generally this is the belief of all Muslims. The dying Muslim may wish to wish on their right side with their face toward the Qiblaa or with their head slightly raised so that their face is looking in that direction. This may also require moving the bed. Comfort can be given by reading the Quraan or the shahaadah in front of him.
After Death
The Muslim chaplain can also educate the team of doctors how the Muslim body is dealt with. The human body is regarded as sacred in Islam. The dead person should be treated as if still alive, with love, modesty and respect. For many Muslim families it is important that a non-Muslim does not touch the body after death.
Traditional Muslim procedure is to straighten the body c, close the eyes, tie the feet together with a thread around the toes and place a bandage around the chin and head so as to keep the mouth closed. Some families may wish to do this themselves. Muslims are buried not cremated, according to the Islamic law and practice. Burial; takes place on the same day or within 24 hours. Delay can cause great distress and all efforts should be made to release the body as soon as possible so that the family can make funeral arrangements.
Post-mortems
There is a strong prohibition against any form of mutilation for any purpose. Post-mortem examinations are therefore forbidden in Islam and most families will refuse. But when permission is taken one must remember that this is likely to be a sensitive issue.
Condolences
It is a duty upon Muslims to offer condolences, sympathy, support and comfort to the family. The Prophet (peace be upon him) has encouraged the Muslims to visit the family of the bereaved. And has marked it as his own way of life.
Muslim Chaplains knowledge of Islam
As well as challenges that the muslim chaplain may face in an environment that is un-islamic, he has to adapt to the system with making sure he is not a threat to anyone or he is not there to convert anyone. His aim must be to take on a supportive role for the Muslim patients and this will require from him a substantial amount of Islamic knowledge. The Prophet (Peace be upon him) has said; “Whenever a Muslim visits his sick Muslim brother, he constantly remains amongst the fruits of paradise until he returns (from the visit)”
The Prophet (peace be upon him) has also mentioned; “ Visit the ill and build your self a mansion in paradise.”
Conclusion
Allah has given great honour and status to human beings and we are all the children of Prophet Adam (peace be upon him) and our fundamental duty is to understand each other in the diversity of environment and never be judgemental but always be a helping hand to all fellow human beings.
References
Ali, A.Y. (1411 AH). The Holy Qur-an English translation of the meanings and commentary, AL-Madina AL- Munawarah, King Fahd Holy Quran Printing Complex.
At-Tiridhi,A.E.(2001) Shamaa-il Tirmidhi, Karachi, Shadman Printers
Sayyed Abul Hasan Ali Nadwi (1993). Muhammad The Last Prophet A Model For All Time UK Islamic Academy, United Kingdom, Deluxe Printers.
Alix Henley And Judith Schott (1999) Culture, Religion and Patient Care In A Multi- Ethnic Society, Age concern England
Mufti Afzal Hoosen Elias (2003) Visit The Ill And Build Yourself A Mansion In Jannah, Zam Zam Publishers
Julia Neuberger (2004) Caring For Dying People Of Different Faiths, Radcliffe Medical Press Ltd UK.
Hamzah Yusuf (2004) Purification Of The Heart, Starlatch Press
Parker,J.(1988). A Dictionary of Pastoral Care, New York, SPCK Publishers
Aslam M, Healy M (1985) Drug Regiments and Fasting Muslim Patients, British Medical Journal
