METHODS AND DESIGN: The Fuzzy Delphi Method (FDM) is utilised to gather insights from a panel of experts in nephrology, psychology, Islamic studies, and VR technology. A total of 11 experts was selected based on their expertise and experience in relevant domains to ensure the credibility and validity of the findings.
RESULTS: Key themes emerging from the study include VR's potential to create immersive and meaningful spiritual experiences, alleviate psychological distress, and enhance coping mechanisms. Factors concerning accessibility, cultural sensitivity, and integration into clinical settings are also highlighted as important considerations.
CONCLUSION: The study explores how VR technology can aid Muslim haemodialysis patients in spiritual routines. It underscores the significance of holistic healthcare methods in addressing patients' spiritual and psychological needs. Future research should aim to develop VR-based therapies tailored for these patients while considering practical and ethical challenges in medical settings.
IMPLICATIONS FOR THE PROFESSION AND/OR PATIENT CARE: The findings of this study have significant practical implications for designing and implementing VR interventions in healthcare settings. Developing VR content that is culturally sensitive and aligned with Islamic practices is crucial for its acceptance and effectiveness. Integrating VR into the spiritual practices of Muslim haemodialysis patients also raises ethical and pragmatic considerations.
PATIENT OR PUBLIC CONTRIBUTION: No patient or public contributions were made in this study.
BACKGROUND: Given an ethical imperative to respect patient spirituality and religiosity, nurses are increasingly taught and expected to provide spiritual care. Although nurses report positive attitudes toward spiritual care, they typically self-report providing it infrequently. Evidence about the reported frequency of spiritual care is constrained by substantial variation in its measurement.
DESIGN: This cross-sectional, descriptive study involved secondary analysis of data collected in multiple sites globally using one quantitative instrument.
METHODS: Data were collected from practicing nurses using the Nurse Spiritual Care Therapeutics Scale and analysed using descriptive statistics and a meta-analysis procedure with random-effect modelling. Datasets from 16 studies completed in Indonesia, Iran, Malaysia, Philippines, Portugal, Taiwan, Turkey and the United States contributed to a pooled sample (n = 4062). STROBE guidelines for cross-sectional observational studies were observed.
RESULTS: Spiritual care varied between countries and within countries. It was slightly more frequent within Islamic cultures compared with predominantly Christian cultures. Likewise, frequency of spiritual care differed between nurses in palliative care, predominantly hospital/inpatient settings, and skilled nursing homes. Overall, "Remaining present…" was the most frequent therapeutic, whereas documenting spiritual care and making arrangements for the patient's clergy or a chaplain to visit were among the most infrequent therapeutics.
CONCLUSIONS: In widely varying degrees of frequency, nurses around the world provide care that is cognisant of the spiritual and religious responses to living with health challenges. Future research should be designed to adjust for the multiple factors that may contribute to nurses providing spiritual care.
RELEVANCE TO CLINICAL PRACTICE: Findings offer a benchmark and begin to inform nurse leaders about what may be normative in practice. They also encourage nurses providing direct patient care that they are not alone and inform educators about what instruction future nurses require.