By: Farhana Jahan and Zahra Murtaza
As originally published in Al-Bayan magazine: The Muslim Student Publication at the University of California, Berkeley
“Verily in the remembrance of God do hearts find rest.” (Qur’an Surah Ra’d 13:28)
When was the last time you had a mental health check-up? Most Americans would have a difficult time answering that question. If you’re an American Muslim, you probably would too, and then some. An appointment with a psychologist has not yet achieved the casual normalcy with which a doctor’s appointment is made. The stigmas that surround mental health pervade society. From caricatures of Freudian psychoanalysts relating everything to sexual suppression as they sit remote behind a reclining client, to the belief that popping a few psychiatrist-prescribed pills will solve the problem, these notions discredit the benefits of seeking actual therapy from professionals proven to improve the quality of one’s life. In addition to these perceptions in the wider community, certain cultural taboos, a lack of knowledge regarding mental health in Islam, and only blaming supernatural forces such as jinn may be particularly impeding to American Muslims from seeking professional help for their mental health needs.
The purpose of [this] survey titled “Muslim College Students and Mental Health” was an attempt to understand this very topic by gathering data and experiences of actual American Muslims. The population studied was Muslim undergraduate and graduate students from the United States. Questions on the survey ranged from asking participants their opinions on awareness and acceptance of mental health issues in the Muslim community to more specific questions about their own personal mental health and family history. It also inquired as to how likely one would be to seek help, which factors would affect their decision, and what methods helped individuals cope with mental health needs. Finally, in a desire to incorporate positive psychology, the survey included questions on what uplifted participants’ mood, how happy they felt on a regular basis and how Islam impacts their mental health.
There were 160 responses to the survey from ethnically and socioeconomically diverse participants. The majority of respondents (68%) believed that there is little or no awareness or acceptance of mental health issues in the Muslim community. The results show a slight trend of participants believing that the Muslim community’s acceptance of these issues is even worse than its awareness.
28% of participants reported a family history of mental illness with 11% of participants themselves reporting that they have a diagnosed mental condition such as (but not limited to) depression, bipolar, anorexia or bulimia nervosa, schizophrenia, autism, OCD, ADD/ADHD, or others. A large percentage (32%) felt that they may have an undiagnosed psychological condition which is a surprising finding indeed. This highlights the need to seek help for one’s personal psychological health rather than living in doubt.
According to the National Institute of Mental Health, serious mental illness affects about 5% of adults. The rate of serious mental illness is higher for the 18-25 age group than for any other group (almost 8%). On the other hand, the United States Surgeon General estimates the national proportion of mental disorders to be around 20% in a given year. The results of our survey (11%) indicate a trend between these two figures, highlighting the fact that American Muslims are not too different from the national populace. In fact, similar concerns about mental health affect us all simply because we are human.
Self-rating on overall mental health was generally positive. Only 9% believed their mental health was very poor or poor, 28% thought it was average and the majority (45%) thought their mental health was good. 18% rated their mental health as very high or very good. This scale matched very well with the scale “How content and at peace are you feeling on most days”. The majority (44%) rated themselves a 4 out of 5 in which they feel quite content and at peace on most days.
78% of respondents reported that Islam influences their mental health quite a lot or very much (4 or 5). In terms of how Islam impacts one’s mental health, many people cited closeness to God, prayer, keeping everything in perspective, and having a purpose or meaning in life as helpful.
While our survey did have a large sample size, we should be wary of over-reliance on the results as our sample may over represent individuals with strong opinions or interest in this topic. Another area to be cautious of is the gender disparity amongst respondents, the majority of whom were Muslim women (74%). While many psychological conditions hold true for both genders, there are still some distinct differences (such as the statistical prevalence of internalizing disorders such as anxiety and depression in women) which may be overrepresented in our results.
Some very personal stories were shared in the survey that deeply affected us. There were individuals who had never come out before with their stories or had not shared with many others. One particular case of a sister who had schizophrenia highlighted struggle, stigma, and resilience. There were several stories of depression and coping with changes in life and a common theme of fighting all odds and paving one’s own path within the community which does not accept mental illness or variant mental health conditions so openly. We were honored that these individuals took the time to respond and we hope the survey was a means for our community to begin thinking and conversing about this little-discussed topic. Furthermore, we hope the results of the survey will be helpful in endeavors to address mental health needs in our American Muslim community.
Where do we go from here?
It’s difficult to address what it means exactly to treat an American Muslim’s mental health due not only to their diverse backgrounds and varying levels of religious practice, but also to the lack of empirical research done on the demographic. There are many issues present within the Muslim American community that remain unaddressed psychologically, such as how the large immigrant population copes with life changes, culture shock, and often separation from extended families that can lead to psychological distress. Immigrants from war-torn countries such as Bosnia, Palestine, Afghanistan ,or Iraq may also be dealing with untreated post-traumatic stress disorder, unaware that there is help for their mental suffering. Emerging evidence shows that the stress and anxiety from increased discrimination against American Muslims post 9/11 is proving to be psychologically detrimental (Ahluwalia & Zaman, handbook). Dr. Nafisa Sekandari, Psy.D., a licensed clinical psychologist and practicing Muslimah, notes that depression and substance abuse are among the prevalent issues her Muslim clients face, not unlike issues that individuals of many communities face. As members of the larger society, and specifically as college students, American Muslims must deal with balancing Islamic ideals within conflicting frameworks of identity in addition to school, career, and familial responsibilities that can lead to great amounts of stress that not everyone is prepared to handle.
There is an assumption that mental issues should be easy to fix because they’re “in your head” and therefore somehow under one’s control. It is normal to experience strong emotions, but when those emotions become debilitating to one’s life it is necessary to seek help. Depression is especially misunderstood as a condition of being ungrateful for the blessings given by Allah (swt). This view displays a lack of knowledge regarding the actual suffering of individuals living with depression and hinders them from seeking the help they need. It’s not easy to change the ways one feels and acts. It requires effort, education, and assistance.
The most challenging stigma that effects people of faith, especially within the American Muslim community, is that if someone is a “good Muslim” they shouldn’t have any mental problems. This kind of judgment, that the individual is lacking in deen, can lead to feelings of guilt and additional pain, furthering the unwillingness to seek professional help. In addition, many Muslims learn to think in terms of “Alhamdulillah, at least I have it better than a lot of other people.” While it is beneficial to not lose sight of the bigger picture in the midst of one’s internal struggles, avoiding those personal mental issues doesn’t allow one to deal with them accordingly. If Allah (swt) wills, He will certainly respond to prayers with recovery. However one must also take initiative in bettering themselves. If it’s okay to go to a doctor and receive treatment for a physical ailment, then why is it so different to do so for a mental one?
Stigma associated with seeking mental health still flourishes in the American Muslim community. Some may perceive talking to a therapist as betraying family confidentiality or ghiba (backbiting). The perception that one is not allowed to share personal emotions makes an already intense and vulnerable experience even more difficult. Individuals interested in seeking help may be referred to Quranic verses and hadith that state the importance of concealing one’s sins, which inspire feelings of guilt or shame when it comes to dealing with one’s mental health as well as fear of being judged. While it is true that in Islam one should not boast or flaunt their sins, this does not mean one cannot seek sincere advice or assistance. The Prophet Muhammad (peace be upon him) said: “The Deen is Naseeha(sincere advice).” (Sahih Muslim) Mental health issues are not sins, just as physical health issues are not sins. Seeking help does not mean one is revealing their sins. So you are not revealing your sins when you are seeking help.
Many argue that they have no need to seek professional help when they have friends and family to speak to. Friends and family may have good intentions but unlike a therapist, their job isn’t to listen objectively with undivided attention or to offer support based on tested theories. Friends’ initial empathy can even turn into irritation, which the ill individual may pick up on and then feel worse. Many imams provide counseling and are great resources for spiritual needs. However, they are not trained mental health professionals equipped to deal with serious mental health issues and therefore may not recognize when a problem is serious.
In Islam, we believe that the true human potential can be realized and reached when one submits their will to Allah, the Most High. This not only gives the human self-worth and dignity but it also allows the human to have a clear and meaningful purpose in life. In theory, this is one of the most useful ways to increase mental well being. However, this does not necessarily mean “religious” Muslims don’t have mental health issues. Mental disorders and mental issues are human issues.
It can be difficult to talk about mental health issues. The first steps we can take to eliminate stigmas is to have open discussions about the topic and learn to empathize with individuals suffering from mental disorders. Even if someone does not have a disorder, mental health ups and downs are normal parts of life which everyone should look out for.
Some tips:
1. Be conscious of unnatural changes in your moods or habits.
2. Develop healthy methods to combat stress such as writing in a journal, talking about your worries, reading your favorite blog, exercising, consulting a professional.
3. De-tox unrealistic standards. At the end of day, it only matters what your Creator thinks of you.
3. Make it a point to make personal time for yourself; never be too busy for YOU.
4. Maintain close relationships with the community, friends, family.
5. Cultivate a personal and intimate connection with Allah and His Book. Find peace and solace in prayer and du’aa (supplication).
Also, there are many mental health resources available for free online:
http://naseeha.net/main/ - A free Muslim Youth Helpline
http://www.uhs.berkeley.edu/students/counseling/cps.shtml -Tang Center’s Counseling
and Pyschological Services
http://www.nimh.nih.gov/statistics/pdf/NSDUH-SMI-Adults.pdf
http://www.surgeongeneral.gov/library/mentalhealth/chapter2/sec2_1.html
