The Silent Muslim Mental Health Crisis: Why We Need to Talk (and Listen) Better
Written By: Sister Sarah Alshamari and Angy El-Sayed.
TW: brief mentions of suicide
Research suggests that Muslim communities face some of the greatest mental health inequalities [1]. Muslims are more likely to be impacted by common determinants of poor mental health, such as poverty, racism and discrimination, and inadequate housing. It is therefore unsurprising that studies demonstrate higher rates of mental health difficulties among Muslims. Yet, Muslims are less likely to access mainstream services – and when they do, they experience greater challenges within the mental health system and are less likely to recover [2].
Despite limited data on the mental health of Muslim communities, what we do know is:
- 61% of Muslims in England and Wales live in the lowest 40% of areas in the country ranked by deprivation score, with economic insecurity closely linked to mental ill-health. [3]
- 64% of young Muslims reported experiencing suicidal thoughts [4]
- Muslims from black and minority ethnic backgrounds are more susceptible to mental health conditions such as anxiety disorders and psychosis. [5]
- Only 2.6% of Muslims referred to NHS Talking Therapies finished their course of treatment in the year 2021-22. [1]
- 0% of Muslims described their experience of mental health services as ‘adequately or highly culturally appropriate and/or faith sensitive’. The overwhelming majority (82%) reported their experience as ‘somewhat’ or ‘not at all culturally appropriate and/or faith sensitive’ (46% and 36% respectively). [6]
Although the above statistics may seem disheartening and discouraging, there is hope. Change in possible. Regardless of our knowledge, qualifications or experience related to mental health, every single one of us has a role to play.
So, what can we do to help?
The following three suggestions are rooted in first-hand lived experience of mental health difficulties, personal encounters with the harsher end of the mental health system, and professional insights from peer support roles at both clinical and strategic levels. These points aim to shed light on the power each one of us holds in facilitating real change.
- Prevention is better than cure
Prevention is not just an individual effort to protect one’s own mental health; it is a communal responsibility. This includes learning about mental health conditions to gain a basic understanding – especially by listening to first-hand experiences from people in our family, friendship circle and community. This can also mean gaining skills in mental health first aid, and suicide prevention, especially for those working in people-facing roles or with vulnerable individuals. Not everyone needs to become a mental health professional but gaining skills in active listeningand basic counselling skills can do more than prevent mental health deterioration in our community. Healthy communication – whether between spouses, friends or community members – can help us feel heard and understood. This can strengthen our mental wellbeing and relationships, enhancing the overall quality of life for our entire community.
It is also beneficial to increase our awareness of Muslim-led organisations that offer not only faith-sensitive, but faith-centred support for Muslims (details of which can be found at the end of this article). Many of these also provide faith-based psychoeducation through workshops and resources accessible to all.
It is also recommended to learn what support is available locally in case of a mental health crisis for both ourselves and others. Even those of us who work in the system struggle to keep up with the ever-changing processes and complexities of accessing mental health care. It is understandable, then, that trying to navigate the mental health system whilst acutely distressed can worsen someone’s mental state, and in the worst cases can lead to preventable death and suicide. Preparing ahead by educating ourselves on what support exists, how to access it, and understanding the rights of service users and patients can be lifesaving.
2. Good character is medicinal
Arguably, one of the most effective interventions when responding to someone in mental distress is good character.
There is a hadith in which a woman struggling with her mental health approached the Prophet (saw) and yelled: “O Messenger of Allah, I have a problem!”. He (saw) responded by saying “O mother of a child, come to whichever side of the road you wish that I may take care of your need.” [7].
Interestingly, there is a revolutionary, alternative approach to mental healthcare originating in Finland called Open Dialogue currently being piloted across the globe, including various sites in London and the UK. A randomised controlled trial is also underway at UCL to determine its efficacy and to continue its global rollout. Even prior to building an evidence base, Open Dialogue has gained support from clinicians, researchers, people with lived experience and their carers. Open Dialogue decentres (but does not disqualify) the role of medication and prioritises the relational and systemic aspect of healing mental distress, i.e., the significant people and communities in our lives and their role in helping us create meaning out of our experiences as a form of healing. The approach has gained significant attention due to its positive recovery outcomes for people experiencing severe mental distress typically labelled as psychosis or schizophrenia [8].
Remarkably, this one hadith provides an example of how the Prophet (saw)’s character and approach to a woman presenting with a mental health problem is not too dissimilar to the core principles of Open Dialogue – an entire system, philosophy and practice of mental healthcare [9].
The Prophet (saw)’s response reflects Open Dialogue’s principles of:
- Immediate help – he (saw) responds instantly without delay or deflection
- Flexibility – he (saw) creates space for the woman to express her needs
- Mobility – he (saw) is prepared to go to the best location
- Social network perspective – he (saw) recognises her as part of his community and acknowledges his role in offering support
- Responsibility – he (saw) responds personally rather than delegating
- Psychological continuity – his presence (saw) was consistent and trusted in the community
- Tolerance of uncertainty and dialogism – he (saw) remains in a public space to create physical and psychological safety for open communication
- Emphasis on the present moment – he (saw) asks about her current needs
- Relational focus – he (saw) calls her by her identity as a mother to her child
- Responding to problem discourse or behaviour as meaningful – he (saw) does not shame her for yelling but overlooks it
- Flattening the power hierarchy – he (saw) makes time for even the weakest in society and listens with love and compassion despite no worldly gain [10]
This one interaction between our Prophet (saw) and a woman with a mental health condition offers many lessons. It is a practical example of how our character can heal those around us. Responsibility to support others does not rest solely on mental health services, family members, or clinical interventions. All of us can be part of the solution to someone else’s distress. We should strive to be trustworthy, safe, and compassionate people that listen to the concerns of others and respond within our capacity to meet the self-defined needs of others.
3. Mental health healing is holistic and there is no ‘one size fits all’.
Mental health is as complex as human beings themselves. What helps one person may not help another. Whilst evil eye and magic are real occurrences that can harm us – and for which the Quran offers a sufficient cure – there are also non-spiritual causes and treatments. This is an important concept for us to internalise whether we are supporting a loved one or are struggling ourselves.
Even with the best intentions, sharing misinformation and stigmatised views can be deeply harmful. We would not prevent someone with a broken leg from going to A&E. Equally, we must never shame someone for seeking help with their mental health. Untreated mental health conditions can be just as dangerous – sometimes more so – than untreated physical ones. Adopting a non-judgemental approach is essential. As much as we may want to share our opinions or advise others, the most effective response is often to listen, remain curious and show empathy.
If we’re struggling, there are a range of options to help us improve our mental health, including but not limited to:
- Strengthening our relationship with Allah (SWT)
- Medication
- Therapy
- Peer support
- Spending quality time with family and friends
- Volunteering and giving charity
- Nutrition
- Movement
- Sunlight
- Practicing self-compassion
- Grounding techniques
- Gratitude
- Pursuing new or old hobbies
The best approach is a holistic one that nurtures our spiritual, mental, physical and emotional wellbeing. Since each of us is different, our healing will also look different. If you’re struggling, consider building your own mental health toolbox with strategies for everyday wellbeing and others for more difficult days.
You may have noticed that all of the above points share a common theme: the importance of listening, but not as we know it. Pausing before we act to truly listen. With attentiveness, curiosity and humility. Without judgement, stigma or ridicule. And not just to others but ourselves, too. Examples from the sunnah (and countless studies and interventions) emphasise the role of listening in response to human distress; it is an essential skill for every Muslim.
Islam encourages healing
There is no shame in seeking support for our mental health. In fact, the golden age of Islam bore scholars and physicians that championed effective mental health care and interventions rooted in Islamic faith, medicine and social connectedness [11]. Help us break down stigma around mental health by joining our community of Muslims with lived experience at The Muslim Lived Experience Network.
If you’re struggling, know that you’re not alone and seeking support is encouraged in our faith—
Abu Huraira reported Allah’s Messenger (ﷺ) as saying: “[…] Strive for what will benefit you, seek assistance from Allāh and do not give up.” [12]
Organisations to reach out to for mental health support:
Muslim Counsellor and Therapeutic Network – (full cost/low cost) directory of private Muslim therapists
Muslim Youth Helpline – (no cost) crisis and mental health support for young people
The Lateef Project – (no cost) Islamic counselling for adults
Inspirited Minds – (low cost) psychotherapy for adults
The Reflection Project – (no cost) psychotherapy for children and young people
Great Minds, Yaseen Youth – (no cost) Islamic advice and (low cost) mentoring and counselling for young people
The Muslim Lived Experience Network – (no cost) peer support, workshops and hospital faith kits for adults and young people
The Lantern Initiative– (full cost/no cost) psychoeducation and support for adults and young people
Muslim Women’s Network Helpline – (no cost) crisis and mental health support for women
Your local GP – (no cost) first point of call for mental health support and referrals
Lewisham Talking Therapies – (no cost) self-referral for talking therapy
POhWER –(no cost) mental health advocacy support
Muslim Counsellor and Therapeutic Network – (full cost/low cost) directory of private Muslim therapists
(1) Centre for Mental Health Muslim Fact Sheet
(2) Understanding Muslim Mental Health | Cardiff University
(3) Census article | The Guardian
(4) Better Community Business Network Report
(5) Racial Equity Foundation (2022): Racial disparities in mental health: Literature and evidence review
(6) The Muslim Lived Experience Network survey
(7) Hadith: Sahih Muslim 2326
(8) Open Dialogue for psychosis or severe mental illness – PMC
(9) Key Elements of Open Dialogue
(10) Yaqeen Institute Hadiths on Social Justice
(11) Prophet Muhammad’s Approach to Mental Health | Holistic Healing with Dr. Rania Awaad
(12) Hadith, Sahih Muslim 2664