When patients get treatment, especially in ICUs, healthcare institutions usually exclude family members or at least limit their presence or contribution to their patient's care; this is a finding of this study and has also been reported in previous studies. [22] Even during critical care and life-threatening events, family presence may be limited, and relatives may only be able to attend to their patient after treatment or when they are dying. As a result, patients and their family members are deprived of the opportunity to confront obstacles together, strengthen, empower, and soothe one another. [22] This study, therefore, would address a significant issue for the Jordanian and regional contexts. It has revealed the severe practice gap in the ICUs in Jordanian hospitals and the local culture and needs.
In Jordan and the surrounding Arab countries, Islamic beliefs and Arabic culture significantly impact all aspects of daily life and the population's needs. Moreover, these countries' social, economic, and healthcare systems also operate within the same context. [26] Therefore, comprehensive healthcare requires consideration of all essential patient and family aspects and needs, including religious and cultural considerations. [27] This is especially essential during difficult times such as illness, when Muslims usually rely more on religion. [20, 28, 29]
In Islam and among Muslims, life is regarded as a divine trust, and both health and illness are viewed as periods of stress requiring patience and resilience. Family members consider visiting, being with, and attending to the needs of ill individuals as a sort of worship or religious act. [29] In Islamic theology and Arabic culture, these are significant and delicate topics. Therefore, family members may request to be present during the care of critically ill or injured family members to be with them, stick to their religion, and guarantee that their beloved family member receives the best care possible. Understanding these demands and desires is crucial for providing appropriate, high-quality, and comprehensive care. Awareness of these culturally and religiously sensitive elements could help enhance cooperation and communication between healthcare providers and patients/family members. [30]
From a theoretical nursing point of view, Leininger (1996), a renowned nursing theorist and scholar, created a comprehensive care model to assist nurses in taking into account all of the factors that may affect care [31]. The model incorporated technology, religious and philosophical elements, kinship and social variables, cultural values, beliefs, ways of life, political and legal factors, economic issues, and educational aspects. Even in high-acuity, high-stress healthcare settings, such as critical care units, it is essential to provide complete, and competent treatment.
International evidence supports these views; studies have confirmed that the patient's family must be close by in times of health emergencies or injuries. Very early evidence that explored this issue reported that the most pressing requirements for families and relatives during their patient's stay at the hospital and critical illnesses were to have frequent contact with the patient, a sense of hope, and the belief that hospital staff cared about the patient, knowledge of the prognosis, and information, support, and reassurance from hospital staff, and to provide care and assistance [32, 33]. Despite the knowledge of the desire of family members to be close to ailing loved ones, especially during severe illnesses, and the early evidence in this regard, it appears that healthcare professionals in the Jordanian and similar Arabic contexts are still reluctant to adopt the family-centered approach and instead prefer to exclude family members during such times. Interestingly, this disparity exists even though healthcare professionals and patients share the same cultural and religious beliefs in many Arabic nations. However, in their practice, the wishes of family members to be present during the care provided for their loved ones in critical conditions are not consistently honored. In addition, there is a lack of regulations, guidelines, and research on the subject, even though the patient populations in these nations are primarily traditional and religious and have strong ties within families and extended social networks. [21, 34]
This reluctance of healthcare professionals to adopt a family-centered approach may be attributed to the context of intensive care units, which are highly complex and demanding. The management of patients requiring critical care typically relies on advanced technologies as life-sustaining treatment tools, which poses additional hurdles for healthcare personnel who must manage these technologies in the presence of family members if such a policy is adopted. In addition, the presence of family members in critical care settings and during treatment for critical illnesses is connected with several psychological and social issues and trauma, including shock, denial, guilt, and fear of losing the patient. In addition to providing direct patient care, healthcare professionals may confront several added duties, including providing psychological and emotional support for family members and taking their needs into account throughout patient care. [35, 36] For instance, if a family member cannot handle the stress of the circumstance, they may become another patient. Additionally, critical care practitioners must also prioritize the immediate requirements of their patients. [37] This may place the patient's family members in a peripheral position and give them the false sense that they are being ignored or are at risk if left unattended.