Muslim Patients Research Articles

Therapeutic education process at An Islamic Hospital in South Kalimantan, Indonesia

This study aimed to determine the effect of Islamic interpersonal competence integrity as a therapeutic education process on healing motivation. Researchers used Sequential Explanatory Designs as a research design. The respondets were Muslim patients who received inpatient services at the Banjarmasin Islamic Hospital. Subjects were 147 patients who were taken sequentially using a consecutive sampling technique. Researchers used Chi-square inferential statistical tests and Logistic Regression tests in quantitative analysis, while in qualitative analysis, researchers used Taxonomic analysis. The results of the Chi-square analysis showed that there is a significant relationship between each aspect of Al-Luthfu (hospitality), Al-Adab (politeness), Al-'Uthfu (gentleness in the form of attention), and As-Shabru (patience) with healing motivation. The results of the Logistics Regression analysis showed that simultaneously there was a significant effect on aspects of Al-Luthfu, Al-'Uthfu, and As-Shabru on healing motivation. Qualitatively, the process of implementing Islamic interpersonal competence integrity education considers the patient's level of anxiety, stress level of chronic illness and avoids patient discomfort to nurses. This study suggested to nurses of Banjarmasin Islamic Hospital to build a commitment to serve patients by prioritizing aspects of As-Shabru, building Islamic-based communication, increasing educational competence, and understanding patient characteristics.

Exploring the role of Islam on the lived experience of patients with Long QT Syndrome in Saudi Arabia.

Genetic services are rapidly growing in the Arab world leading to increasing number of patients being diagnosed with genetic disorders. Islam is the only/major religion of the local population in these countries. Muslim patients integrate religion in virtually every aspect of their lives, and it is vital to understand the role of Islam on their coping and decision-making in the context of genetic counseling. This will help provide patients with the most appropriate services aligned to their religious beliefs and will improve outcomes. Increasing numbers of patients are being diagnosed with Long QT syndrome in Saudi Arabia. Using semi-structured interviews, this study explored the role of Islam on the lived experience of 13 Saudi participants diagnosed with autosomal dominant Long QT syndrome (3/13) or who are carriers of Jervell and Lange-Nielsen syndrome (10/13). The interviews investigated how they made sense of living with the condition in light of their religion/spirituality. The data were analyzed using interpretative phenomenological analysis and produced four superordinate themes: 1) Common belief and idiosyncratic interpretation; 2) Using religion to justify positive reframing of current illnesses; 3) Interplay between belief in medicine and in religion; and 4) Complex impact of diagnosis on religiosity. The results show that the participants' idiosyncratic interpretations of the religious principles, not the principles themselves, had an important influence on their coping, medical decision-making, perceptions regarding the cause of their disease, and compliance with medical advice. A novel insight of the current study is that the personal understanding and interpretation of medical information played the greatest role in the decision-making process, and not the religious beliefs. Thus, it is important for health professionals to give patients' information in a manner that is clear and detailed in order for them to facilitate an informed decision, and to ensure that they fully understand the implications.

The Lived Experience of Critically-Ill Muslim Patients in Isolation

ABSTRACT Purpose This study explored critically ill Muslim patients’ experiences and perceptions related to confinement to isolation rooms. Methods The descriptive–interpretive lens of phenomenology was employed to explore and illuminate the isolation experience of critically ill Muslim patients). Semi-structured, face-to-face, audiotaped interviews were conducted . Colaizzi’s method of data analysis, in combination with an interpretive analysis supported by van Manen’s “lifeworld constituents” were used. Results Data analysis revealed four themes: Feeling isolated and imprisoned; losing basic patients’ rights; feeling rejected by healthcare providers; and accepting isolation and its adversity. Findings were illuminated by applying van Manen’s lifeworld constituents: spatiality, temporality, relationality and corporeality. The patients described the overwhelming impact of isolation on their physical, emotional, social and spiritual health. Conclusions This study provides healthcare providers with an in-depth understanding of critically ill patients’ physical, psychological and spiritual needs. Although the unique needs of Muslim patients are highlighted, it is evident that patients’ suffering in isolation is universal. Healthcare providers are encouraged to consider creative measures to support and help patients cope with the adversity of isolation.

Patient traits shape health-care stakeholders' choices on how to best allocate life-saving care.

During global pandemics, health-care decision makers often face critical shortages of life-saving medical equipment. How do medical stakeholders prioritize which patients are most deserving of scarce treatment? We report the results of three conjoint experiments conducted in the United States in 2020, testing for biases in US physicians', citizens' and elected politicians' preferences for scarce ventilator distribution. We found that all stakeholders prioritized younger patients and patients who had a higher probability of surviving with ventilator access. When patients' survivability was tied, physicians prioritized patients from racial/ethnic minorities (that is, Asian, Black and Hispanic patients) over all-else-equal white patients, religious minorities (that is, Muslim patients) over religious majority group members (that is, Catholic patients) and patients of lower socio-economic status over wealthier patients. The public also prioritized Black and Hispanic patients over white patients but were biased against religious minorities (that is, Atheist and Muslim patients) relative to religious majority group members. Elected politicians were also biased against Atheist patients. Our effects varied by political party-with Republican physicians, politicians and members of the public showing bias against religious minority patients and Democratic physicians showing preferential treatment of racial and religious minorities. Our results suggest that health-care stakeholders' personal biases impact decisions on who deserves life-saving medical equipment.

POS-251 Chronic Kidney Disease progression during Ramadan in hot and humid country like Bangladesh

Chronic kidney disease (CKD) is common among Muslim patients, and many such patients are keen to fast during the month of Ramadan. The season varies every year .Last year In South Asia the weather was hot, humid with long periods.

Knowledge, Attitude and Practicality of Solat Among the Hospitalised Patients

Introduction: A Muslim is obliged to perform solat five times every day at dedicated times. This must be performed regardless of the situation, either in ease or difficulty. The aims of this study were to investigate the awareness, knowledge and practicality of solat for sick Muslim patients when they hospitalised. Methods: A cross sectional study involving 160 patients was conducted between 18th July 2013 and 28th August 2016. A valid, self-administered questionnaire was given to all Muslim patients to assess the awareness, knowledge, and practicality of solat during illness. The questionnaires were distributed to hospitalised Muslim patients from six selected hospitals in Malaysia. Results: All 160 respondents are Muslim and know that solat is obligatory to be perform (100%). The majority of them 129 (80.6%) practice solat five times daily, while 26 (16%) practice it sometimes and five (3.1%) of them never perform it. However, only 103 (64.4%) were still practising solat when they were hospitalised, while 57 (35.6%) did not. More than half (56.9%) said that the pain and illness had limited their daily ritual practice. Overall, 113 (70.6%) of the respondents felt guilty when they unintentionally did not perform solat. Seventy (43.8%) patients said that the facilities in the hospital did not meet their expectations in terms of helping them to perform solat. Conclusion: This study implies that there is a need for measures and interventions to help Muslim people perform solat while hospitalised. We hope that by conducting proper training and upgrading the facilities, the level of awareness and practice can be improved.

P147 Do IBD Patient Treatment Outcomes Expectations Differ by Ethnicity and Gender?

Abstract Background Understanding IBD Patient’s expectations of treatments outcomes may improve understanding of patient’s needs. These expectations may differ in different ethnic groups. Awareness of the patient’s expectations and preferences will decrease the gap between patients and physicians. We aimed to investigate patient’s preferences and priorities for treatment outcomes among Jewish and Muslim IBD patients in Israel. Methods A prospective survey of Muslim IBD patients was compared to historical data of Jewish IBD patients. Data included demographics, socioeconomics, and disease parameters. Patients were asked to rank ten items regarding their preferences for treatment outcome, based on the ten IBD disk items. Results 121 Muslim patients were compared to 240 Jewish patients. Both groups were equal regarding age and IBD type (Crohn’s or ulcerative colitis). The Jewish IBD patients were characterized by including more female (p<0.001), higher education level (p=0.02), more urban residence (p<0.001), less unemployment (p=0.012), higher income level (p<0.001), and less relationship with a partner (p<0.001). Patient’s priorities stratified according to the 10 IBD disk items revealed that disease symptoms including abdominal pain, energy, and regular defecation ranked highest in both Muslims and Jews. The scores given by the Muslim patients were significantly lower (range 6.69 - 4.29) than the scores given by the Jewish patients (range: 9.03 – 6.25) regarding all items, except for body image. Jewish women attached higher priority to abdominal pain, energy, education and work, sleep, and joint pain compared to Muslim women. Cluster analysis and multivariable regression analysis revealed that factors associated with higher patients’ preferences (cluster 2) were Jewish religion [OR, 4.77; 95% CI, 2.36–9.61, p<0.001], and disease activity [1–2 attacks: OR, 2.13; 95% CI, 1.02–4.45, p=0.043; primarily active disease: OR, 5.29; 95% CI, 2.30–12.18, p<0.001]. Factors unlikely to be associated with higher patient’s preference (cluster 2) were male gender [OR, 0.5; 95% CI, 0.271–0.935, p=0.030], and income level above average [OR, 0.267; 95% CI, 0.124–0.577, p=0.001]. Conclusion Ethnic, gender, and socioeconomic disparity have a high impact on patient’s ranking of priorities for treatment outcome. Despite the ethnic and cultural differences, symptoms relief is in the highest priority in both patient groups. Understanding patient’s priorities will improve communication and enable a better personalized approach.

Clinician End-of-Life Experiences With Pediatric Muslim Patients at a US Quaternary Care Center

ContextA small, growing body of data exist discussing the experiences of Muslim patients with the palliative care system, both in the United States and abroad, as well as providers’ experiences with Muslim patients. However, no studies evaluate clinician experiences with Muslim patients in the United States, and none address the unique dynamics of pediatric clinician experiences with Muslim patients and their families in the EOL setting. ObjectivesThe purpose of this study is to perform a thematic analysis of clinician experiences with pediatric Muslim patients and families at the end of life. MethodsThis was a qualitative study of pediatric clinicians at Duke University Medical Center in the Pediatric Intensive Care Unit, Pediatric Cardiac Intensive Care Unit, and Pediatric Bone Marrow Unit from August 2018 to February 2019. We conducted semistructured interviews with nurses, attending physicians, and social workers to assess participants’ experiences caring for Muslim patients and families. We analyzed interview transcripts using descriptive content analysis with NVivo10. ResultsWe interviewed 16 clinicians at Duke University Medical Center Pediatric Intensive Care Unit, Pediatric Cardiac Intensive Care Unit, and Pediatric Bone Marrow Unit. Five physicians, five social workers, and six nurses were interviewed. The majority of providers were female, Caucasian, and Christian in an institution where Muslim patients are a significant minority. Several themes emerged highlighting language barriers, difficulty engaging with Muslim families, variations in approach to care and communication, discomfort with gender roles, moral distress with unrelatable decision-making, and external pressures on patient decision-making. ConclusionA thematic analysis of pediatric clinicians at a quaternary care center in the Southern United States yielded several prominent themes. Many clinicians recognize they likely provide disparate care to minority patients for a variety of reasons encompassing the above barriers. As we work to care for an increasingly diverse patient population, more research into barriers to care and effective educational methods is needed.

The Relationship Between Religious Orientation and Death Anxiety in Iranian Muslim Patients with Cancer: The Mediating Role of Hope.

Cancers are globally prevalent often life-threatening diseases that carry an immense psychological burden such as death anxiety. Thus, identifying protective psychological factors affecting death anxiety in individuals with cancer is of strong relevance. This study investigated the potential mediating role of hope in the relationship between religious orientation and death anxiety in Iranian patients with cancer. A cross-sectional design was used to evaluate death anxiety, hope, and religious orientation in a convenience sample of 320 patients (age range 18-89years) with cancer. Measures included demographic factors, health characteristics, and validated instruments of the study constructs. Path analysis was used to evaluate mediation models. The findings indicated a direct path from intrinsic religious orientation (β = -0.122, p < 0.001) to death anxiety and a direct path from hope (β = -0.258, p < 0.001) to death anxiety. However, when hope was introduced as a mediating variable, the relationship between intrinsic religious orientation and death anxiety became non-significant (β = 0.001, p = 0.983). In this study, hope largely explained the relationship between intrinsic religiosity and death anxiety. In countries such as Iran where religiosity is an important psychological construct, greater hope among the more intrinsically religious may help to explain why more deeply religious persons experience less anxiety.

The Effect of an Islamic-Based Intervention on Depression and Anxiety in Malaysia

Religiously integrated interventions for treating mental illnesses have proved effective. However, many studies have yet to adequately address the effects of Islamic religious-based rituals on mental health among Muslims. The present study investigated the impact of a purposefully designed Islamic religion-based intervention on reducing depression and anxiety disorders among Muslim patients using a randomised controlled trial design. A total of 62 Muslim patients (30 women and 32 men) were divided by gender into two groups, with each group assigned randomly to either treatment or control groups. The participants who received the Islamic-based intervention were compared to participants who received the control intervention. Taylor’s (cite date) manifest anxiety scale and Steer and Beck’s (cite the date) depression scale were used to examine the effects on depression and anxiety levels. ANCOVA results revealed that the Islamic intervention significantly reduced anxiety levels in women (d = 0.75) and depression levels in men (d = 0.80) compared to the typical care control groups.

Qualitative exploration of Australian Muslim patients&#x2019; perceptions and experiences surrounding medication management during Ramadan.

Objective To explore Australian Muslim patients' perceptions and experiences surrounding medication management practices during Ramadan. Methods This was a qualitative exploration of the views and experiences of Muslim patients who were hospitalised during or shortly prior to Ramadan 2021. Data comprised comments obtained from a cross-sectional telephone or face-to-face questionnaire about medications and Ramadan fasting at a tertiary-referral hospital in Melbourne, Australia. A purposeful criterion sampling approach was employed for participant recruitment. Data were analysed using thematic analysis. Data were coded inductively and subthemes and themes were developed via an iterative process. Results Comments were provided by 88 patients born in a wide range of countries and with a variety of medical and surgical co-morbidities. Themes identified included interpretation of Ramadan fasting, altering medications to facilitate fasting, perceptions about healthcare professionals and health knowledge. Many patients altered their medications to facilitate Ramadan fasting and there was considerable variability in interpretation of what breaks the fast. Patients' perceptions and previous experiences with healthcare professionals determined whether they sought advice about managing their medications during Ramadan or dismissed advice and/or self-managed their medications, sometimes inappropriately. Conclusions This exploration of Australian Muslim patients found diverse views and experiences around medication practices during Ramadan - past relationships with healthcare professionals influenced this practice. As there are ramifications for physical, spiritual and family wellbeing, it is imperative that healthcare professionals partner with their Muslim patients to optimise their medication management and health outcomes for Ramadan.

Religion and Spirituality in Coping with Cancer among Muslims: A Literature Review

Active religious practice is central to the lives of Muslims. Few studies have examined how religious engagement by Muslims who are coping with cancer affects their psychological health during treatment. Objective: To determine how and the extent to which religion and spirituality are employed as coping mechanisms by Muslims through a literature review. Methods: The electronic Medline, Cinahl, Google Scholar, and PubMed databases were used to identify relevant articles. Grey literature, including websites, was also looked over. Studies including patients with cancer of all types and stages were included. Results: Eight articles were included in the review. Key topics of interest were how the characteristics of Muslim religiosity and spirituality are involved in coping with cancer, including whether they further enable a Muslim to give meaning to cancer, how cancer affects the religious beliefs of Muslim patients with cancer, and whether religion influences treatment considerations. Conclusion: Religion and spirituality are crucial for Muslim patients to find meaning in cancer, and both are used as primary means of coping. Thus, nurses must be aware of and sensitive to the importance of religion in caring for such patients.

Healthcare quality for Muslims: TCCM and TSR frameworks analyses

PurposeTransformative service research (TSR) has received considerable attention from researchers and marketers in recent years and becomes a research priority in health care. In response, this paper adapts the TSR entities and wellbeing framework to systematically review healthcare quality research on Muslim consumers. The purpose of this paper is to identify research gaps and provide directions for future research, aligning healthcare studies with the TSR framework.Design/methodology/approachThe authors of this paper reviewed empirical papers in healthcare quality research on Muslim patients between the years 2000 and 2020. The recorded journal articles were synthesized using insights from the TSR framework. Several literature gaps were identified and future research directions were provided using the TCCM framework, in which T stands for theory, C for context, C for characteristics and M for methodology.FindingsThis paper finds studies that encompass several domains of the TSR framework including cultural and religious dimensions, service interaction and customer engagement dimensions and customer service wellbeing. Findings also reveal subject matters related to the TSR framework, which receive less attention in the healthcare literature. A number of potential avenues for theoretical extension in health care are also discussed.Social implicationsThe implications of this paper are highly relevant to Muslim healthcare consumers, the healthcare system and society in general. The findings suggest inspiring changes in the healthcare ecosystem that yields a greater quality of life (health and wellbeing) for individuals and their respective communities.Originality/valueThis paper advances the current state of healthcare research by identifying and organizing components of TSR entities and wellbeing framework, using Muslim patients as the context. It enhances some pioneering approaches within the domain of TSR and quality dynamics and provides a holistic perspective as guidance and systematic thinking to further advancement in the field of services marketing and Islamic marketing.

ГЕНДЕРНОЕ ИЗМЕРЕНИЕ ХАЛЯЛЯ: ЖЕНСКОЕ ТЕЛО И РОДОВСПОМОЖЕНИЕ В ПЛАТНЫХ МЕДИЦИНСКИХ УСЛУГАХ ДЛЯ МУСУЛЬМАН В РЕСПУБЛИКЕ ТАТАРСТАН

Using the example of the Republic of Tatarstan (Russia), this article discusses the emergence of the field of medical services for Muslims. It argues that genderisation of social interactions, in particular, of those between physicians and patients, has been one of the main principles of Muslim bioethics in the Republic. Among other measures, halal certification procedures are currently being developed by numerous religious experts in order to standardise and legitimise such genderisation. The analysis draws on data collected during multiple interviews with experts, medical professionals, Muslim patients, as well as on the qualitative study of regulatory documents. The article shows that the main feature of rules that govern certification procedures in Tatarstan today is the ongoing convergence between religious norms and biomedicine. As a particular example of medical services designed explicitly for Muslims in the Republic, the paper presents and analyses the service of “halal birth-giving”. This service combines commodification of religiosity and paid care for Muslim women, thereby heavily relying on their gender and religious identities, as well as their class status.

Top Ten Tips Palliative Care Clinicians Should Know About Caring for Muslims.

Islam is the fastest-growing religion across the world and in the United States. Adherents of Islam are known as Muslims. Globally, Muslims comprise the second largest religious group with 1.8 billion people, or 24% of the world's population, and range in racial and ethnic diversity.1 As this population continues to grow, palliative care clinicians will invariably care for a Muslim patient therefore making it important to have a basic understanding of values, traditions, and beliefs held by them. This article outlines 10 basic principles held by many Muslim patients and their families that can allow for palliative care to be delivered in a culturally inclusive way. This article should serve as a point of initiation for further exploration of their needs as it is not a comprehensive guide.

Development and validation of Dementia Solat Score for detecting cognitive impairment among Muslim patients: A pilot study

Background &amp; Objective: Low education and simplicity of lifestyle of Malaysian older adults may mask the early signs of dementia and lead to late presentation with various complications and neglect. From clinical observation, decline in prayer performance in older Muslims might be a sign of cognitive impairment. This study aim to develop and validate an objective assessment tool for dementia based on Muslim routine prayer performance status. Methods: This was a pilot study which involved Muslim participants aged 50 and above. They were divided into normal cognitive control group and cognitive impaired group. Clinical Dementia Rating (CDR) was done on all participants upon recruitment, and Dementia Solat Score (DSS) was done by another group of assessors which were blinded to CDR findings. All the statistical analyses was performed using R statistical software, Version 3.5.2. Results: There were total of 36 participants, 16 from normal cognitive control group and 20 from cognitive impaired group. DSS score was significantly lower in cognitive normal control (median=0, IQR=0) compared to cognitive impaired group (median=4, IQR=9.0), Z=-4.54, p&lt;0.001. Spearman’s rank-order correlation test between CDR and DSS revealed a positive correlation between the two assessment tools, r= 0.920, p&lt;0.001. The cut-off point of 1 and above in DSS showed a sensitivity of 85.0%, specificity of 93.8%, positive predictive value of 94.4% and negative predictive value of 83.3%. Conclusions: This pilot study showed that DSS has high sensitivity and specificity in detecting cognitive impairment among Muslim patients. A higher score in DSS may indicate more severe stage of disease.

Impact of Ramadan fasting on disease activity in patients with multiple sclerosis: a multicenter study

ABSTRACT Background The safety of Ramadan fasting for Muslim patients suffering from multiple sclerosis (MS) is still a matter of debate. This work aimed to study the clinical course of MS during Ramadan fasting and to clarify the predictors of relapses and symptoms exacerbation. Methods This retrospective study included 153 Muslim patients with MS. Data related to the disease course before Ramadan were obtained from patients' files, whereas data related to the disease activity during Ramadan, were collected from patients over the two months following Ramadan. Results Patients with MS who experienced relapses, exacerbation of symptoms and development of new symptoms during Ramadan had a statistically significant longer disease duration compared to those who did not experience (P < 0.001, <0.001, 0.01 respectively). Also, patients who experienced relapses, exacerbation of symptoms and development of new symptoms during Ramadan had a statistically significant higher expanded disability status scale (EDSS) compared to those who did not experience (P <0.001, <0.001,0.01, respectively). The occurrence of relapses, exacerbation of symptoms and development of new symptoms during Ramadan, were significantly higher in patients who experienced relapses in the preceding year compared to those who did not (P= 0.002, 0.002, 0.01, respectively). Binary logistic regression revealed that each score elevation of EDSS increased the odds of relapse during Ramadan by 1.02 (P-value = 0.04). Also, each month's increase in disease duration increased the odds of relapse during Ramadan by 1.87 (P-value = 0.046). Conclusion High EDSS and long disease duration are independent predictors of relapse during Ramadan.

Healthcare Services: Patient Satisfaction and Loyalty Lessons from Islamic Friendly Hospitals.

BackgroundThe study has aimed to investigate the Muslim patient’s psychological factors related to healthcare services that influence their loyalty intention for further treatment at private hospitals in Malaysia.MethodsData were collected from private hospitals in Klang Valley. A total of 379 responses from patients were analysed using the structural equation modelling approach.ResultsThe findings revealed that administrative behaviour, nurse’s services and Shariah amenities have a highly significant impact on satisfaction. The healthcare technicality, hospital environment and physician’s services have a significant relationship with patient satisfaction. Patient satisfaction has a significant impact on patient loyalty to healthcare services at the hospital. Administrative behaviour, physicians’ services and healthcare technicality have a direct and positive relationship with loyalty intention, while Shariah amenity has a negative significant relationship with loyalty.ConclusionThe results have important implications for product development and managerial considerations in hospitals. Service providers need to be mindful that all aspects, including Shariah amenities and generic healthcare service delivery, are important and need to be balanced and delivered satisfactorily to ensure customer satisfaction.

Bioethical insights from the Fiqh Council of North America's recent ruling on medical cannabis

There is growing momentum to legalize medical cannabis across the United States. Positive public attitudes and permissive policies are based on growing anecdotal experiences and medical evidence that enumerate the health benefits of cannabis. Against this backdrop, Muslim stakeholders are (re)-evaluating their stance on the issue for Muslim patients who may benefit from such novel treatments, Muslim physicians who could incorporate the provision of cannabis into practices, and Muslim entrepreneurs who may seek to engage with the pharmaceutical and business aspects of the growing industry. Given this renewed interest, the Fiqh Council of North America (FCNA), a deliberative body comprised of Islamic jurists and medical consultants, examined the medical as well as religious evidence surrounding medical cannabis in order to furnish Muslim Americans with religious guidance. In 2018, they resolved that, while the use of intoxicating substances is proscribed by Islamic law, medical cannabis was permissible for Muslims to use with the following stipulations: Non-psychoactive preparations of cannabis are permitted to treat illnesses for which therapeutic effects of cannabis are certain, and psychoactive preparations are contingently permissible in cases of dire necessity. In this paper we first discuss the deliberative process and ethico-legal rationale brought to bear in furnishing the ruling, and then proceed to critically examine its conceptual gaps, practical limitations, and future implications. Clarifying the nuances around the religious permissibility of medical cannabis is important for Muslim patients and providers whose attitudes and behaviors may be informed by the ruling, as well for stakeholder groups within pharmaceutical and health policy circles who aim to address the needs of the global Muslim community that may stand to benefit from advances in medical cannabis research and therapeutics.

Tactile and Somatic Hallucinations in a Muslim Population of Psychotic Patients.

Background: Tactile and somatic hallucinations are distressing phenomena that have hardly been researched. The few studies that have been published focus on their occurrence in neurodegenerative disorders and substance use, and, surprisingly, not on schizophrenia spectrum disorders.Objective: To fill this gap in our knowledge, we sought to explore the phenomenological characteristics of tactile and somatic hallucinations in a group of psychotic Muslim patients. Since many Muslims attribute such experiences to jinn (invisible spirits) and jinn are often perceived in multiple sensory modalities, we not only charted the involvement of the tactile and somatic modalities but also their interrelatedness with hallucinations in other sensory modalities.Methods: We performed a cross-sectional study using a semi-structured interview and dedicated questionnaire.Results: Of the 42 Muslim inpatients mostly diagnosed with a schizophrenia spectrum disorder, 62% reported to suffer from tactile and/or somatic hallucinations. Their phenomenological characteristics varied, with 96% being multimodal in nature and 38% taking the form of full-blown entity/jinn encounters. In comparison to other entity experiences, the involvement of the tactile and somatic modalities was exceptionally high, as was the level of ensuing distress. Regarding the order of recruitment of the various sensory modalities, we suggest the involvement of an underlying stochastic process.Conclusion: Muslim patients with severe psychosis can have tactile and somatic hallucinations, of which a large number are multimodal or full-blown entity/jinn encounters, which are almost invariably appreciated as harrowing. On the basis of our findings we make recommendations for further research and clinical practice.