Death and Dying: A Muslim Perspective - Essay Sample

Introduction

Islam religion is growing very rapidly. The word Islam means to accept and yield to the will of God (Allah). The Word Islam also refers to peace. Muslims believe in Allah who is God and his last message which is peace be upon him (Mohammed). Moreover, Muslims believes with existence of other prophets such as Jesus and Adam. However, Muslims do not worship other prophets including Mohammed because they acknowledge only God is worshipped. There exist cultural difference between individuals of different ethnic backgrounds and religion (Alladin, 2015). This article tends to highlight and identify the beliefs and rituals on the Muslim perceptive concerning death and dying (Bjordal, 2013).

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Primarily Muslim believes that death is the process or fact of ending of all bodily functions. The care of dying Muslims is very challenging especially for hospice care that is western or Christian based culture. Nevertheless, the major objective of hospice and palliative medicine is to handle the ill patient and the relatives in accordance to their religious perspective and personal culture (Choong, 2015).

Articles have been published to guide health care providers who are non-Muslim. Factors that can improve health care and reduce disputes include knowledge on Muslim tradition on the issue of death and dying as well as good communication between, patients, family and member of hospice team (Life matters media, 2015). Muslims are taught that life is gift from Allah (Alladin, 2015.

Musilms believe however, that every creature will die. Muslims strictly forbids suicide. Islamic culture has it that God is the creator life and as such no individual has the right to end it. Notably, suicide is not common in the Islamic culture. Muslims also deduce in existence of Judgment after life. Moreover, the Quran puts it clear that dying is nothing but a passage from the existing life to another life. Moreover, the Quran attests on the forgiveness and mercies of God.

Immigrants who settle in a new society tends to believe and adopt with the dominant culture and religion. Islam defines death as the soul departure from the body, however, the tradition and Quran do not give clear identification and signs on the souls departure. As such Islamic culture does not accept brain death as death.Moreover, Quran do not make any provision for repentance and intercession done on the deathbed and especially for the individuals who continuously sin and commit evil deeds. The forgiveness of God is seen to be for those who commit sin without evil intent and soon repent (Bauer-Wu, Barrett, & Yeager, 2007).

Muslims also believe that death is a right of passage between two continuous lives (Haji, 2014). The Quran mentions that this transition is a difficult and challenging for the wicked due to the fact that they do not acknowledge life after death thus spend their current life unwisely and carelessly (Hussain, 2018). The loved ones of a dying Muslims encourage him to confess as well as recite his faith by saying that there exists no other God but Allah.

Upon reciting the words, the individual is required to ask for forgiveness for any wrongs that he had commited to other. Quran states that executing and satisying the rights of human is of more priority than fulfill the rights of God. The book says that God does not let off violence of human rights until those offendend have forgiven the offender (Bauer-Wu, Barrett, & Yeager, 2007).

However, if a Muslim passes on while in the hospital, the team of medics is expected to call any Muslim pastoral care service available (Life matters media, 2015). Some of the rituals and traditions followed once a Muslim is dead include straightening legs and arms with toes attached and bind together with a thread, the face should be turned facing towards northeast, clothes of the dead should be removed by an individual who share the same gender, the eyes and mouth should be closed, the body should then be covered with right measurements of sheet (Bjordal, 2013).

Muslim teachings regarding death, is that euthanasia is prohibited (Ayuba, 2016). Moreover, prolonging life by use of supportive machines is also not acceptable when the quality of life of terminally ill patient is poor. Additionally, post-mortem examinations are also not allowed because the corpse belongs to God and is Sacred. However, the post-mortem can only be conducted if it is a demand by the law.

Muslim religious belief has it that dissecting bodies for anatomy, research, and learning is not right. It is a religiously required for burial to take place soon before decaying begins in an attempt to prevent the loved ones from becoming repulsive. It is the custom for more than a 100 people to visit the homestead of the departed in order to share a meal, console, and spend a night at the place (Bauer-Wu, Barrett, & Yeager, 2007

Selling an organ is highly prohibited. A few requirements have to be submitted and adhered to for a transplant to be permissible. These requirements include higher chances of success, if transplant is the only method of treatment available, he donor or next of kin has given the authority recipient is fully informed, a Muslim doctor has established the death of the donor.

Consequently, laying of the body is done in a wooden board so as carry out the necessary procedures. A cloth, white in color is used to cover the corpse in specific areas. Elders who are Muslim and have an experience are allowed to carry out the procedure of washing the corpse. after death the body is laid in wooden board undressed (Bauer-Wu, Barrett, & Yeager, 2007). People carrying out the washing procedure are often protected from hepatitis-B through getting active immunization.

The immunization is more relevant if the death was a result of an accident and there is presence of blood on the body. Moreover, the individuals are dressed with gloves and use sponges to conduct their procedures. In most cases, washing starts with perineum entailing washing and cleaning the fore hair, hands, feet, face, ankles, and head (Whyislam.org, 2017). The corpse is later splashed with warm water three times.

After washing, specific perfumes are smear on the corpse (Hussain, 2018). Men are expected to wash corpse of their gender but incase men are not available, women who could not have qualified to marry the departed are allowed to wash the corpse (Alladin, 2015).

However, if the white cloth is not available then any suffice can be used. In most instances, the deceased prepares the cloth to be wrapped in while alive. Muslims are not cremated but buried. Islam culture encourages people to attend the burial whether they knew the deceased or not because it attending a burial is a meritorious act (Whyislam.org, 2017).

Often prayers that are special conducted at the site of burial. A grave that is dug is expected to be dipper than the body of the deceased. The body is then laid facing towards Mecca in the grave. The corpse is then covered with stones followed by sand and dust. Islamic culture states that initial bereavement period should last for at least three days. During the three days, prayers are recited continuously. Plain, simple and black clothes are worn during the bereavement with no jewelry or makeup. Additionally, Muslims believe in sharing grief and providing means of resolving (Hussain, 2018).

Conclusion

In conclusion, Even though there exists different school of thoughts for the Muslims, they all have same beliefs and practices regarding death and dying. Some practices are not allowed such as maintaining a patient on artificial life support machines and equipments. Knowledge on the rituals and beliefs of the Muslims goes a long way in improving health care in institutions. Post-mortem is also largely prohibited. Understanding of Muslim culture and perspective will also reduce miscommunication, suffering and conflicts between patients, medical team and the family of the patient.

References

Alladin, W. (2015). The Islamic way of death and dying. Death and Bereavement Across Cultures, (2), 23. Retrieved from https://doi.org/10.4324/9781315721088

Ayuba, M. A. (2016). Euthanasia: A Muslim's perspective. Retrieved February 22, 2019, from http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-445X2016000100001

Bauer-Wu, S., Barrett, R., & Yeager, K. (2007). Spiritual perspectives and practices at the end-of-life: A review of the major world religions and application to palliative care. Indian journal of palliative care, 13(2), 53-58. doi:10.4103/0973-1075.38900

Bjordal, M. (2013, March 8). Islamic Rituals for the Dying and Deceased. Retrieved February 22, 2019, from http://christicenter.org/2013/03/islamic-rituals-dying-deceased/

Choong, K. A. (2015). Islam and palliative care. Global Bioethics, 26(1), 28-42. doi:10.1080/11287462.2015.1008752

Haji, F. (2014, August 4). Copy of Death and Dying: A Muslim Perspective. Retrieved February 22, 2019, from https://prezi.com/_l0ddlnj6v2m/copy-of-death-and-dying-a-muslim-perspective/

Hussain, A. (2018, May 24). Death, Dying, and the Afterlife - Islamic Studies - Oxford Bibliographies - obo. Retrieved February 22, 2019, from http://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0017.xml

Life matters media. (2015, March 15). Islam And End Of Life Care - Life Matters Media. Retrieved February 22, 2019, from https://www.lifemattersmedia.org/2015/03/islam-end-life-care/

Whyislam.org. (2017, April 5). Death and Dying. Retrieved February 22, 2019, from https://www.whyislam.org/article/death-and-dying/