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Q1: Explain the different types of communication
A1. Conscious communication is planned and the communicator is aware of the message. Unconscious communication is not planned and the communicator is not aware of the message. Verbal communication, oral or written, uses words as communication symbols. Non-verbal communication conveys ideas without the use of words. Non-verbal communication can take the following forms: body language, physical appearance (hair, nails, cleanliness, wardrobe), manner of greeting (voice, hand-shake, smile), image/impressions (public speaking, letters, faxes, behavior in public, behavior in crisis, quality of work delivered).
Q2. List and explain 2 guidelines on successful communication based on the Qur'an and sunnat
A2 (any 2 from the following). (a) QUR'AN: Man was given speech as a gift from Allah[1]. Humans speak different languages as a sign of Allah’s power and majesty[2]. Communication may be non-verbal[3]. Communication must be based on objective facts; speculation, dhann, is condemned[4]. Communication should be cross-checked to ensure accuracy[5]. Precise communication is best[6]. 4.3 Good argument should be used in communication[7]. A good voice is needed in communication[8]. Care must be taken to choose the right word[9]. Only nice words should be used[10]. A good word is sadaqat[11]. It is better to keep quiet than to say a bad word[12]. A good word is enjoined even to those who say bad to you[13]. Laghwu should be avoided[14]. Examples help promote understanding. The Qur’an has used all types of examples in people’s understanding[15]. Examples are for remembrance[16]. The Qur’an uses parables for illustration[17]. The receiver of information may understand and benefit more than the transmitter[18]. We should avoid doing or saying what may confuse others[19]. Selective communication may have to be resorted to in order to avoid misunderstanding[20]. A good communicator will anticipate misunderstandings and false assumptions and will take measures to address them before they occur[21]. Asking questions aids understanding[22]. Some communication is not sincere[23]. Truthfulness is enjoined[24]. Lying darkens the heart[25]. Some words and expressions must be avoided in communication[26]. Allah does not like obscenities, fuhsh & tafahhush[27]. Some types of communication are good while others are not, al kalimat al tayyibat & al kalimat al khabiithat[28]. The good word, al kalimat al tayyibat[29] is about consciousness of Allah, taqwa al Allah[30] and telling the truth[31]. Remembrance of Allah is ordained during speech, al amr bi dhikr al llaah athnaa al kalaam[32]. The soft word is charity, al kalimat al llayinat sadaqat[33]. The bad word, al kalimat al khabiithat[34] is distortion, tahriif al kalimat[35] or denial of Allah, kalimat al kufr[36]. Communication should be confined to what is good and moral. One should say good or keep quiet, faliyaqul khayran aw liyasmut[37]. In general silence is preferred, fadhl qillat al kalaam. Being humble and speaking little is a sign of iman[38]. (B) SUNNAT: The methods and manner of the Prophet’s communication are a model for all of us. He spoke clearly in conversations[39]. He also spoke slowly[40]. His speech was precise[41]. He repeated to ensure understanding[42]. The prophet was silent most of the time. When his companions spoke he listened to them. There are guidelines for communication in small groups. Conversations must be on good things, khayr[43]. The speaker can ask fore feed-back[44]. No person should be ignored in a conversation[45]. Meeting others should be with a cheerful countenance[46]. Smiling is better than laughing[47]. Smiling is encouraged even with bad people[48]. Emotions can be expressed in a moderate way[49]. Exaggeration in praise is discouraged[50]. Careless talk must be avoided[51]. A personal touch has great impact[52]. Expressions of love to a brother are encouraged[53]. Secret conversations should be avoided because they hurt others psychologically[54]. People hate being ignored in a conversation[55]. Muslims are ordained to tell the truth, al amr bi al sidq[56]. Telling a lie is one of the major sins, al kadhib min al kabair[57]. Lying has serious consequences, ‘aaqibat al kadhib[58]. Exaggeration in conversation is forbidden and is a form of lying. Mujamalat is speaking with people in a pleasant way to make them comfortable even if they are people one detests. Mujamalat should however not degenerate to the level of deceptive acting. Silence is forbidden if it leads to abandoning speech that is waajib or mustahabb. However silence is waajib if speech will be haram pronouncements. Keeping silent to avoid self-incrimination is preferable to public declaration of sins. If Allah covers a sinner from people’s eyes, he should recourse to repentance. Open broadcasting of sins only serves to encourage others to commit the same sins. Secrets are a trust and should never be revealed in conversations. Generally it is forbidden to speak while in the toilet. It is part of good etiquette to pay full attention to a person speaking in a one-to-one communication. Listening should be active and with interest. It is offensive to pretend to listen. Active listening requires sending some message to the speaker that you are listening such as nodding, indicating interest using the eyes, making some comments or sounds, or even asking questions.
Q3. Describe guidelines for bedside communication and interaction with the patient
A3. The physician-patient interaction is both professional and social. The bedside visit fulfills the brotherhood obligation of visiting the sick. The human relation with the patient comes before the professional technical relation. It is reassurance, psychological and social support, show of fraternal love, and sharing. A psychologically satisfied patient is more likely to be cooperative in taking medication, eating, or drinking. The following are recommended during a visit: greeting the patient, dua for the patient, good encouraging words, asking about the patient’s feelings, doing good/pleasing things for the patient, making the patient happy, and encouraging the patient to be patient, discouraging the patient from wishing for death, nasiihat for the patient, reminding the patient about remembrance of God. Caregivers should seek permission before getting to the patient. They should not engage in secret conversations that do not involve the patient.
Q4. Describe the recommended manner of communicating with the family of the patient
A4. Visits by the family fulfill the social obligation of joining the kindred and should be encouraged. The family are honored guests of the hospital with all the rights of a guest. The caregiver must provide psychological support to family because they are also victims of the illness because they anxious and worried. They need reassurance about the condition of the patient within the limits allowed by the rules of confidentiality. The family can be involved in some aspects of supportive care so that they feel they are helping and are involved. They should however not be allowed to interrupt medical procedures. Caregivers must be careful not to be involved in family conflicts that arise from the stresses of illness.
Q5. List and discuss the stages of communication
A5. A communication process starts with conceptualization of the ideas to be communicated. The ideas or message are then encoded, put in a transmissible form. The message is then transmitted and is received. The receiver decodes or interprets the message before understanding it and taking action on it. The process is completed by feedback from the recipient to the sender.
Q6. Explain the role of personality in communication
A6. Your communication style reflects your basic personality. You may learn a lot about improving your communication style. Never try to develop a phoney personality. Be genuine and be yourself. Communication is the basis of social intercourse and the overall functioning of society. A good word is charity. Say good or keep quiet. Avoid bad words. Use polite words even with people who have done wrong to you. Always have a personal touch.
Q7. List and discuss 2 barriers to effective communication
A7. The following are common barriers to effective communication: prejudgment before communication, differences between communicators (self-image, status, roles, personality, cognitive ability, physical situation, social status, culture, vocabulary, language), distractions, emotional resistance to being on the receiving end, time constraints, poor listening, poor speech, bad timing, and unsuitable circumstances. Other causes of communication failure are: multiple meanings of words, information overlord, verbosity, value judgment, and filtering. Prejudgment is one of the most serious causes of failure to communicate. As recipient of communication you must avoid assumptions and pre-judgments. Listen to the data and then judge. Cross-check information to be able to reach right conclusions.
Q8. Write a paragraphy of 50-100 words on how you would convince a teenager to stop smoking
A8. Open
Q9. Explain in plain language to an illiterate patient the contents of the following laboratory report
A9. Open
Glucose 5.1 mmol/L (4.0 – 7.8)
Total cholesterol 5.6 mmol/L (<5.2 desirable)
(5.2 – 6.2 borderline)
(>6.2 high risk)
HDL Cholesterol 1.25 mmol/L >1.03 normal
LDL Cholesterol 3.73 mmol/L <2.58 normal
4.12 – 4.89 high >4.9 very high
Triglycerides 1.37 mmol/L <1.70 normal
Cholesterol / HDL ratio 4.48 <5.9
[1] (Qur'an 55:1-4)
[2] (Qur'an 30:22, Qur'an 14:4)
[3] (Bukhari 1:70, hadith # 85)
[4] (53:27… 10:66… 4:157)
[5] (Muslim 1:23-24, Chapter 11, Hadith # 50)
[6] (Qur'an 33:70)
[7] (Naml:125. Ankabut:46. Isra:53)
[8] (31:19)
[9] (Bukhari 8:130-131, hadith # 201, Bukhari 8:130-131, hadith # 201, Bukhari 8:129, hadith # 198)
[10] (Ahzab:70-71. Taha: 44)
[11] (Bukhari 8:32)
[12] (Bukhari 8:99, hadith #157)
[13] (Bukhari 8:32-33, hadith # 53)
[14] (Muminun:3, Qisas: 55)
[15] (Qur'an 39:27)
[16] (Qur'an 14:25)
[17] (Qur'an 14:24-26)
[18] (Bukhari 1:58, Hadith # 67)
[19] (Bukhari 1:95, hadith # 128)
[20] (Bukhari 1:95, hadith #1)
[21] (Muslim 3: 1188, Chapter 910, Hadith #5405)
[22] (Bukhari 1:81, hadith # 163)
[23] (Qur'an 2:204-206)
[24] (Muwatta 56:491, hadith #15, Muwatta 56:491, hadith #16, Muwatta 56:491, hadith # 17)
[25] (Muwatta 56:491, hadith # 18)
[26] (KS462 Bukhari K78 B100, Tayalisi H101, Tayalisi H102, Muslim K40 H6, Muslim K40 H7, Muslim K40 H8, Muslim K40 H9, Muslim K40 H10, Muslim K40 H11, Muslim K40 H12, Muslim K40 H13, Muslim K40 H14, Muslim K40 H15, Muslim K40 H16, Muslim K40 H17, Abudaud K40 B74, Abudaud K40 B75, Abudaud K40 B76, Abudaud K40 B77, Abudaud K40 B78, Darimi K9 B16, Darimi K19 B66, Muwatta K56 H2, Muwatta K56 H3, Muwatta K56 H4, Ahmad 2:291, Ahmad 2:316)
[27] (KS462 Bukhari K78 B39, Bukhari K78 B48, Bukhari K78 B82, Abudaud K40 B5, Tirmidhi K25 B47, Muwatta K47 H4, Ahmad 2:159, Ahmad 2:161, Ahmad 2:162, Ahmad 2:191, Ahmad 2:195, Ahmad 2:199, Ahmad 2:431, Ahmad 4:76, Ahmad 5:89, Ahmad 5:99, Ahmad 5:202, Ahmad 6:38, Ahmad 6:134, Ahmad 6:158, Ahmad 6:229, Tayalisi H1455, Tayalisi H1495, Tayalisi H2246, Tayalisi H2272, Tayalisi H2313)
[28] (KS461 Bukhari K81 B23, Muslim K53 H49, Muslim K53 H50, Tirmidhi K34 B10, Tirmidhi K34 B11, Tirmidhi K34 B12, Tirmidhi K34 B61, Darimi K20 B4, Tirmidhi K34 B38, Muwatta K56 H5, Muwatta K56 H6, Muwatta K56 H8, Muwatta K56 H9, Ahmad 1:201, Ahmad 2:236, Ahmad 2:297, Ahmad 2:334, Ahmad 2:355, Ahmad 2:378, Ahmad 2:388, Ahmad 2:402, Ahmad 2:464, Ahmad 2:476, Ahmad 2:509, Ahmad 2:533, Ahmad 3:38, Ahmad 3:469, Ahmad 4:64, Ahmad 4:378, Ahmad 4:379, Ahmad 5:231, Ahmad 5:237, Ahmad 5:259, Ahmad 5:377, Ahmad 5:412, Tayalisi H560, Tayalisi H377, Tayalisi H412)
[29] (p1034 , 35:10)
[30] (p1024 48:2)
[31] (p1034 )
[32] (KS462 Tirmidhi K34 B62, Tayalisi H63)
[33] (KS462 Ahmad 2:312)
[34] (p1034 114:26)
[35] (p1032 , , )
[36] (p9:74, 18:5)
[37] (KS461 Bukhari K78 B85, Bukhari K81 B23, Abudaud K40 B122, Tirmidhi K35 B50, Darimi K8 B11, Muwatta K49 H22, Ahmad 2:174, Ahmad 2:267, Ahmad 2:433, 463, Ahmad 4:31, Ahmad 5:247, Ahmad 5:412, Ahmad 6:69, Tayalisi H739, Tayalisi H2347)
[38] (KS462 Tirmidhi K25 B80)
[39] (Bukhari 4:494, hadith # 768)
[40] (Abu Daud 3:1037, Chapter 1371, Hadith # 3646)
[41] (Muslim 1:266, Chapter 145, Hadith # 1067, Bukhari 9:281, hadith # 378)
[42] (Abu Daud 3:1037, Chapter 1374, Hadith # 3645)
[43] (Qur'an Nisa: 114, Muminun:3)
[44] (Bukhari 1:83, hadith # 105)
[45] (Abu Daud 3:1354, Chapter 1737, Hadith # 4833)
[46] (Muslim 3:1383, Chapter 1093, Hadith #6359)
[47] (Bukhari 8:74, hadith # 114)
[48] (Bukhari 8:95)
[49] (Bukhari 4:492, hadith # 763)
[50] (Bakhari 3:513 ( hadith #17)
[51] (Bukhari 8:321-322, hadith # 484)
[52] (Abu Daud 1:391, Chapter 509, Hadith # 1493)
[53] (Abu Daud 1:396, Chapter 512, Hadith # 1517)
[54] (Muslim 3:1191, Chapter 914, Hadit.h #5419, Bukhari 8:203, hadith # 303)
[55] (Bukhari 5:478, hadith # 677)
[56] (KS453 Bukhari K78 B51, Muwatta K56 H15, Tayalisi H16, Tayalisi H17, Ahmad 2:69, Ahmad 2:105, Ahmad 6:438)
[57] (KS453 Bukhari K52 B10, Tirmidhi K12 B3, K33 B3, Muwatta K56 H19, Ahmad 4:183)
[58] (KS452)