The Hidden Struggle
Imagine needing help for anxiety or depression. You gather the courage to seek support. Yet a voice inside whispers: “Will this therapist judge my faith? Will they even understand what matters most to me?” For many British Muslims, this internal conflict is all too real.
A comprehensive study from the University of Oxford has now given voice to these concerns. The research team analysed survey responses from 80 British Muslims who had never received therapy. Their findings reveal a troubling picture—one where faith and mental health services often feel like worlds apart .
Three Barriers to Care
The researchers identified three core themes explaining why many British Muslims avoid therapy with non-Muslim therapists .
Fundamental differences emerged as a primary concern. Participants felt that non-Muslim therapists simply cannot grasp their Islamic worldview. One respondent explained: “I as a practising Muslim would prefer to see someone from within my own faith, as they may have a better understanding of my position as we are situated within the same framework” . Others described therapy as a journey where the therapist must share the same destination—the Islamic goal of attaining God’s pleasure.
It’s not worth the risk captured more alarming fears. Participants worried about being judged, patronised, or given advice conflicting with their faith. Two respondents even mentioned fears of being reported to Prevent—the UK government’s counter-terrorism programme—”just for being a Muslim” . This fear, the researchers note, is “not unfounded given that British Muslims are profiled, and publicly stigmatised as ‘suspect’.”
Overcoming barriers revealed what would actually help. Participants wanted therapists who demonstrate genuine understanding of Islam, incorporate Islamic principles into treatment, and show cultural sensitivity. Crucially, therapists need not be Muslim themselves—but they must approach faith with respect and knowledge .
Key Concerns About Therapy with Non-Muslim Therapists
| Concern Category | Specific Fears | Participant Quote |
|---|---|---|
| Understanding | Therapist cannot grasp Islamic worldview | “A non-Muslim therapist might help me fix the problem at the surface level but I’m not confident they will be able to get to the root” |
| Judgment | Being viewed as “backward” or “extreme” | “Non-Muslim people tend to just not understand… they harbour quite patronising attitudes towards religious people” |
| Faith safety | Receiving advice contrary to Islamic teachings | “May give me advice that may go against my religion” |
| Systemic trust | Being reported to authorities | “Worry about being referred to Prevent etc… this would affect my ability to safely access therapy as it’s not worth the risk” |
| Limited connection | Inability to form a genuine therapeutic alliance | “I would probably never be completely open with them” |
A Diverse Community with Shared Concerns
The study participants represented a remarkably diverse cross-section of British Muslim communities. Most were Asian or Asian British (71%), but respondents also included African, Black British, Arab, and White British individuals. The majority were female (65%) and Sunni (90%) .
This diversity matters. It demonstrates that concerns about non-Muslim therapists cut across ethnic lines. The issue isn’t cultural—it’s fundamentally about faith and how it intersects with mental healthcare.
Participant Demographics
| Characteristic | Category | Percentage |
|---|---|---|
| Gender | Female | 65% |
| Gender | Male | 34% |
| Age Group | 18-30 | 50% |
| Age Group | 31-50 | 45% |
| Ethnicity | Asian/Asian British | 71% |
| Ethnicity | African/Black British | 10% |
| Ethnicity | Arab/Arab Mixed | 10% |
| Religious Sect | Sunni | 90% |
| Religious Sect | Shia | 5% |
Source: Hassan et al. (2025), Psychology and Psychotherapy: Theory, Research and Practice
Faith as a Coping Mechanism
Many participants described faith-based strategies for managing distress—strategies that secular therapy might overlook. One explained: “We already have strategies for coping with stressors in the form of trust in Allah, salah [obligatory prayers], dua [calling out to God], strong family and community ties” .
Another drew a direct parallel between Islamic practice and therapy: “As Muslims, we have been taught a great importance of connecting with Allah, and so created a kind of therapy where we share about feelings and wishes in Duas” .
These responses highlight a crucial point. For many Muslims, faith isn’t separate from mental health—it’s central to it. Therapists who ignore this dimension risk missing the full picture.
What Actually Helps
Despite the barriers, participants offered clear guidance on what would make therapy work for them :
Understanding over identity: Therapists need not be Muslim. What matters more is genuine understanding and respect for Islamic beliefs.
Incorporation of faith: Participants wanted treatment that reflects Islamic principles and values. One mentioned a preference for “an Islamic application of CBT” that mirrors their values.
Cultural sensitivity: Gender matching, avoiding judgement, and showing empathy were all important factors.
Skilled practice: For a minority, therapist competence mattered more than religious identity. “I think the religion of the therapist is not massively relevant,” one participant noted, “what’s most important is the ability to understand deeply how someone is feeling.”
The Wider Context
These findings don’t exist in isolation. Research shows British Muslims are underrepresented in psychological therapy services and often have poorer treatment outcomes . Previous studies by the same team found that when therapists explicitly acknowledged religion, participants viewed therapy as more credible and had higher treatment expectations .
However, many therapists feel uncomfortable discussing religion. This discomfort can lead to mutual avoidance, where neither therapist nor client raises the topic . The result? Clients leave feeling misunderstood, and services appear irrelevant to their needs.
Some have proposed matching clients with therapists of the same religion. Yet research suggests this doesn’t always improve outcomes—even for Orthodox Jewish patients . What matters more is a “religion-affirmative attitude”—where therapists show openness and respect for faith, regardless of their own beliefs.
Practical Steps Forward
The study offers clear recommendations :
For therapists: Don’t avoid religion. Bring it into the therapy room. Show willingness to discuss faith, name differences in worldviews, and incorporate religion into formulations and goals.
For services: Review how faith is considered at every stage of treatment. Ensure materials like leaflets, posters, and websites reflect religious sensitivity.
For training: Therapists need practical guidance on broaching sensitive topics like faith and culture. Training should help professionals use differences to strengthen therapeutic alliances.
Hope for Change
This research isn’t about blame—it’s about understanding. British Muslims want therapy to work for them. They’re open to seeking help, but they need services that respect their values.
The good news? It’s entirely possible. Therapists don’t need to convert or become religious scholars. They simply need to approach faith with curiosity, respect, and willingness to learn. As one participant wisely noted: “If I were to consider engaging in therapy, connecting with the therapist is very important to me. The therapist doesn’t necessarily need to be Muslim but having a good understanding of faith and culture will help build a good working relationship” .
Reference: here
Other Articles:
