Spiritual Care for a Terminally Ill Patient
5
1 st draft for WRITING MANUAL OF STANDARD OPERATING PROCEDURES FOR HEALTHCARE PROFESSIONAL TO HASTEN THE IMPLEMENTATION OF SHARI’AH COMPLIANT HOSPITAL CONCEPT AT THE INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA TEACHING HOSPITAL Introduction Spiritual care is recognized as an integral component of comprehensive palliative care Palliative care is resorted to when clinical evidence indicates that there is no net benefit from life support or conventional treatment. A motivation for improving palliative care is the concept of good death. Death in inevitable, much can be done to make the death process as comfortable as possible. The comfort may be physical involving pain relief and general tender loving care. The comfort may also be psychological involving allaying anxieties and fear of death among the terminally ill. Terminally patients experience fear and loneliness during serious illness most of the time, which generates spiritual crisis that requires special care. Spiritual care can play an important role when cure is not possible. Religious care is given in the context of the shared- religious beliefs values, liturgies and life style of a faith community. SC is usually given in a one-to-one relationship, person- centred, and be non-judgemental towards patient’s personal conviction or life orientation. SC encompasses quality of life, patient decision making methods and achievement life goals. Cultural background may play an important role is shaping response to difficult situations. Health care should adopt cultural competence and sensible awareness when caring for Muslim patient and family. A holistic approach to care needs understanding of Islamic belief (internal and external), religious practise, spiritual beliefs, cultural more and social background. Ensuring a better quality of life for both acute or terminally ill Muslim patients and their families.
-
Upload
mohd-khairullah-mohd-idzhar -
Category
Documents
-
view
3 -
download
0
Transcript of Spiritual Care for a Terminally Ill Patient
1st draft for WRITINGMANUALOFSTANDARDOPERATINGPROCEDURESFORHEALTHCAREPROFESSIONALTOHASTENTHEIMPLEMENTATIONOF SHARIAH COMPLIANT HOSPITAL CONCEPT AT THEINTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA TEACHINGHOSPITAL IntroductionSpiritual care is recognized as an integral component of comprehensive palliative care Palliative care is resorted to when clinical evidence indicates that there is no net beneft from life support or conventional treatment. A motivation for improving palliative care is the concept of good death. Death in inevitable, much can be done to make the death process ascomfortable as possible. he comfort ma! be ph!sical involving pain relief and general tender loving care. he comfort ma! also be ps!chological involving alla!ing an"ieties and fear of death among the terminall! ill. erminall! patients e"perience fear and loneliness during serious illness most of the time, which generates spiritual crisis that re#uires special care. Spiritual care can pla! an important role when cure is not possible. $eligious care is given in the conte"t of the shared%religious beliefs values, liturgies and life st!le of a faith communit!. S& is usuall! given in a one%to%one relationship, person%centred, andbe non%'udgemental towards patient(s personal conviction or life orientation. S& encompasses #ualit! of life, patient decision making methods and achievement life goals. &ultural background ma! pla! an important role is shaping responseto di)cult situations. *ealth care should adopt cultural competence and sensible awareness when caring for +uslim patient and famil!. A holistic approach to care needs understanding of ,slamic belief -internal ande"ternal., religious practise, spiritual beliefs, cultural more and social background. /nsuring a better #ualit! of life for both acute or terminall! ill +uslim patients and their families.Issu in s!iritu"# c"r in tr$in"##% i## !"tints& '"sd on #itr"tur r(i)s*1.,slam and medical ethics 0ased on ethical principles1 nonmalefcient, 'ustice, autonom! and benefcience. &oncept of nonmalefcience and 'ustice are more prioritized. $eason1 1. Avoidance of in2icting harm takes priorit! over doing good -primum non nocere.3. $elieve of one patients(s su4ering should not cause another to e"perience an e#ual or greater su4ering. $ight to accept and refuse intervention. 5ithdrawal and withhold medical treatment issue. 6iven the centralit! of the famil!, considering informing famil! of medical information, and to be involved in the decision%making process. $e#uests for assisted death should be refused. Privac! and confdentialit! have to be maintained. &aregivers must respect the patient(s autonom! as long as he is competent. ,f the patient is not competent to make decisions, his guardian, wali,will make decisions that the caregivers are bound to respect.3.&leanliness &loth and bod! of the patient cleanliness for ritual and health purpose. $efer to fgh ibadah -Subhi.7.+odest! ,deall! to have a healthcare provider of the same gender. Permitted if it is di)cult to fulfl. +ust have chaperon if di4erent gender. 0od! part should be optimall! e"posed.8.Social aspects 9isiting the sick and welcoming the visitor A member of the famil! ma! wish to remain with the patient at all times, in line with medical arrangements as necessar!. ,slam encourage believers to have their will written and regularl! updated throughout life. 5ith the diagnosis of a terminal illness, patient become more serious about having a written will in place. 9alid will need the patient to be mentall! competent and the will should be witnessed b! two mentall! competent adults.:.Pra!ers ;bligation to perform pra!er despite of being sick e"cept when cognitivel! impaired. &ompensation for the lost pra!ers. +odifcation of the format to perform pra!er. 6ood and comfortable environment provision.
