%0 Journal Article
%T Principles for the Oncologist in Caring for Muslim Patients
%A Aadil Modi
%A Bilal Farooqi
%A Jennifer M. Duff
%A Merry Jennifer Markham
%A Mohammad Omar Hussaini
%J General Information | Journal of Oncology Practice
%D 2018
%R https://doi.org/10.1200/JOP.18.00116
%X Section: ChooseTop of page <<REFERENCES Introduction With more than 1.8 billion followers, approximately one quarter of the world¡¯s population identifies as Muslim.1 American Muslims, who number more than 3.4 million, are an ethnically and racially diverse group.2 Younger than the general population, the American Muslim cohort is increasing in proportion.3 Despite a well-integrated Muslim presence, a sizeable portion of the American population views Islam in a negative light.4 Muslims report having to face barriers to health care, and increasing hindrances exist to receiving quality health care secondary to biases and harassment.5 Islamophobia is an impediment to health care and a source of adverse outcomes.6,7 Within patient-centered health care, it is prudent for physicians to incorporate religioculturally sensitive patient care. In this editorial, we explore common principles of Islam for oncologists to care for Muslim patients in a religiously conducive manner. We present a series of clinical scenarios that highlight Islamic guidelines that pertain to clinical care. These guidelines are based on Islamic law, derived primarily from the Quran and Sunnah. The Quran, considered the word of God, is Islam¡¯s religious text. The Sunnah is the transmitted recordings of the Prophet Muhammad, whether in actions, statements, or tacit approvals and/or disapprovals.8 Solutions herein also may be applicable to other religions with similar practices. Case Fatima, a 33-year-old woman, is admitted with respiratory distress. A mediastinal mass is discovered. A biopsy specimen reveals T-cell lymphoblastic lymphoma. The staging process includes a bone marrow biopsy. Fatima undergoes induction chemotherapy; thereafter, she develops a pulmonary embolism. During Ramadan, Fatima worries about not fasting. She also has difficulty with maintaining her prayers. How can we respond to and accommodate Fatima¡¯s needs in a religioculturally sensitive manner? Scenario 1: dressing modestly and gender interactions Fatima wears a hijab. She needs to shower and calls for assistance. A male nurse comes. Fatima hesitates and postpones showering. Later, a male provider comes to perform a bone marrow biopsy. Fatima seems uncomfortable but does not say anything. In Islam, there is an emphasis on modesty.9-11 One expression of modesty is the hijab, a headscarf women wear to cover their hair. Although not all women wear a hijab, those who do cover themselves when visible to unrelated men.9,11,12 Ideally, delivery of same-sex care addresses most Islamic dictates of modesty. If this is not
%U http://ascopubs.org/doi/full/10.1200/JOP.18.00116