Muslim Culture, Assessment Example

According to a recent world demographic study conducted by the Pew Research Center (Pew, 2009) there are 1.7 billion Muslims in the world.  This equates to about 23% of the total global population.  Like many religions, there are several sects within Islam.  The overwhelming majority of Muslims are Sunni with most of the balance following Shia doctrine.  There are further sub-sects within the Shia faith including Ismaili, Alawi, and Druz (CIA, 2010).  The primary differences between sects relate to disparities regarding the historical succession of leadership.  Considering the growing numbers of Muslims in the world, it is important to understand their culture.

Dominant Language

While Muslims can be found throughout the world and often speak the language of the in which they live, Arabic remains the dominant language in Muslim culture.  Arabic is the language in which the Koran was written and is considered to be central to the faith (Hooker, 2010).

Cultural Communication Patterns

There are some significant cultural differences between conservative Muslims and Westerners regarding interpersonal communication.  Many of these differences involve non-verbal cues.  Muslims may be uncomfortable with traditional social touching activities like shaking hands – especially between genders.  Modesty is also important to Muslims.  Disrobing or even talking about “private” medical matters in front of the opposite sex is disquieting for many Muslims (Andrews, 2006).

The Department of Health and Human Services has developed standards for healthcare workers in this area.  The National Standards on Culturally and Linguistically Appropriate Services (CLAS) defines these standards.  The first of these standards states that all patients should receive “effective, understandable, and respectful care that is provided in a manner compatible with their cultural health beliefs and practices and preferred language (DHHS, 2010).  Healthcare workers should presume a Muslim patient’s adherence to these traditions unless the patient offers cues to the contrary (e.g. initiating a handshake).

Format for Names

In Islam, names are an important part of the culture.  A popular Muslim website insists “Muslims must choose a name that has a righteous meaning that will befit and bring blessings to the child throughout his or her life” (N4M, 2010).  This concept is so important that many Muslim converts change their given names to Arabic ones.

The format of Islamic names can contain up to five parts.  According to Nesom and Notzon (2005), the ism is a person’s given name.  The kunya is a name indicating relationship within a family similar to Aunt or Uncle.  The nasab is a patronymic such as “bin” meaning “son of.”  The laqab is an epithet such as “the wise” or “the righteous.”  Finally, the nisba is in essence, the person’s “last name.”  (In traditional Muslim cultures, women do not take on the nisba of their husbands as in western cultures, but the children do.)

When addressing a Muslim with a long name, one should use the ism & kunya,(first name) and laqab (last name).  If for example a patient’s name was Abdul Rahman bin Omar al-Ahmad, one would address him casually as Abdul Rahman or formally as Mr. Ahmad.

Head of Household and Gender Roles

The excerpt; “Men have authority over women because Allah has made one superior to the other, and because they spend their wealth to maintain them” (Koran 4:34) make Muslim gender roles pretty clear.  Dating is not allowed in traditional Muslim culture.  The legal age for marriage is 16 for girls and 18 for boys, although in some Muslim populations these age restrictions are ignored.  According to Najibullah (2009) 57% of Afghan marriages involve girls under 16.  While this practice is common in other places, it is not likely to be seen much in the US.

Family Roles and Priorities

According to Dhamis and Sheikh (2000), Muslim life is strongly centered on extended family rather than immediate family as is more common in the west.  Community life is also important.  Visiting between family and friends is a common social activity.  In keeping with gender rules, men usually gather together separately from women, although many Muslims in the US have “westernized” their approach to familial and social interaction.

Muslim families place a heavy emphasis on morality and social values.  Wives and children are expected to be obedient.  Husbands are expected to provide for their family, teach and enforce moral standards, and treat their family with love and kindness.

Folklore and Taboo Behaviors

Muslim life is heavily steeped in tradition and ritual.  Unlike most western cultures, religion is the center of a Muslim’s life and impacts dress, diet, social interaction and politics.  In the west, religion is predominantly viewed as personal and spiritual, whereas Muslims view their religion as not only spiritual, but highly social (ReligionFacts, 2010).

Like other religions, Islam has “commandments” and defines appropriate behavior.  In dealing with Muslim patients, the most significant taboos relate to sex and gender rules.  Most of the other guidelines (except perhaps diet) would not be issues a healthcare worker would have to deal with.

Healthcare

Muslims place great value on personal health.  There are many customs and traditions relating to cleanliness, diet, moderation and how the body should be treated.  A handbook prepared for healthcare workers describes a number of issues regarding the treatment of Islamic patients (ICQ, 2010).  The following considerations are just a few.

Islamic halal rules are similar to the dietary restrictions of kosher practiced by Jews.  Halal identifies what meats can be eaten and how they should be prepared.  For inpatient Muslims, halal remains a requirement regardless of who prepares the food.

Some Muslims may also be concerned about medications made with pig (such as Armour) or elixirs containing alcohol.  Typically, a Muslim will capitulate to the use of these medications if overall body health is at risk.

Because of the importance of extended family and social relationships, Muslim patients may receive visits from large numbers of people at once.  Such visits are a religious duty.  Furthermore, since Muslims see extended family in the same was that Americans see immediate family, this too could become an issue depending on hospital policy.  Hospitals need to be sensitive to these issues.

There are many religious traditions relating to Muslim healthcare.  For example, in the case of a comatose patient, the bed should be positioned to face Mecca.  Without diligent study, a healthcare worker can scarcely know all these customs.  Given CLAS standards, hospitals and healthcare workers should take advantage of the many handbook-type resources available through Muslim organizations such as The Healthcare Providers Handbook on Muslim Patients published by the Islamic Council of Queensland (ICQ, 2010).

Summary

Fifty years ago, a healthcare worker’s knowledge of Muslim culture would probably have been incidental.  Given the rapidly rising increase of the Muslim population in the US, this is no longer the case.  It is estimated that Muslims constitute 6% of the US population.  Having a Muslim person as a patient is no longer unusual.  It is therefore important for all healthcare providers to understand their cultural differences.  While most Muslims in America understand that most of the population does not understand, let alone follow the customs of Islam, they do appreciate those who at least attempt to be sensitive to their way of life.  The best rule of thumb in dealing with a Muslim patient is simple.  When unsure about what is acceptable, just ask them.

References

Andrews, C. (2006). Modesty and healthcare for women: understanding cultural sensitivities. Community oncology, 3(7), 443-448. Retrieved from http://www.communityoncology.net/journal/articles/0307443.pdf

CIA. (2010). CIA world factbook. Retrieved from https://www.cia.gov/library/publications/the-world-factbook/fields/2122.html?countryName=&countryCode=&regionCode=%C2%A6

Dhamis, S., & Sheikh, A. (2000). The Muslim family. Western Journal of Medicine, 173(5), 352-356. Retrieved from http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1071164/

DHHS. (2010). National standards of culturally and linguistically appropriate service. Retrieved from http://minorityhealth.hhs.gov/templates/browse.aspx?lvl=2&lvlID=15

Icq. (2010). The healthcare providers handbook on Muslim patients. Retrieved from http://www.health.qld.gov.au/multicultural/health_workers/islamgde.pdf

N4M. (2010). Muslim names and meanings. Retrieved from http://www.names4muslims.com/

Najibullah, F. (2009). Afghanistan: Marriage practice victimizes young girls. Retrieved from http://www.rferl.org/content/article/1079316.html

Nesom, G., & Notzon, B. (2005). Arabic names. Science Editor, 28(1), 20-21. Retrieved from http://www.councilscienceeditors.org/members/securedDocuments/v28n1p020-021.pdf

Pew. (2009, October 7). Mapping the global Muslim population. Retrieved from http://pewforum.org/Mapping-the-Global-Muslim-Population.aspx

Religionfacts. (2010). Christianity vs, Islam. Retrieved from http://www.religionfacts.com/christianity/charts/christianity_islam.htm

Hooker, R. (2010). The Arabioc language. Retrieved from http://www.wsu.edu/~dee/ISLAM/ARABIYYA.HTM