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Homepage - Institute for Muslim Mental Health

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Homepage - Promoting Muslim Americans' Mental Health Through Research, Resource Development, Training & Advocacy

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                  INTERVIEW VIA ZOOM (LINK)

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                  INTERVIEW VIA ZOOM (LINK)

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OneDrive photos, enjoy, share & organize your photos

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                                     Demographics

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                                     Demographics

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President Donald Trump's recent executive order temporarily freezing immigration from seven predominantly Islamic countries would affect only about 12% of the world's Muslims, according to estimates from a 2015 Pew Research Center report on the current and projected size of religious groups. In fact, of the seven countries named in the new immigration ban - Iran, Iraq, Libya, Somalia, Sudan, Syria and Yemen - only one, Iran, is among the 10 countries with the largest Muslim populations.

As of 2010, there were an estimated 1.6 billion Muslims around the world, making Islam the world's second-largest religious tradition after Christianity. And although many people, especially in the United States, may associate Islam with countries in the Middle East or North Africa, nearly two-thirds (62%) of Muslims live in the Asia-Pacific region, according to the Pew Research Center analysis. In fact, more Muslims live in India and Pakistan (344 million combined) than in the entire Middle East-North Africa region (317 million).

However, the Middle East-North Africa region has the highest concentration of Muslims of any region of the world: 93% of its approximately 341 million inhabitants are Muslim, compared with 30% in sub-Saharan Africa and 24% in the Asia-Pacific region.

Muslims make up a majority of the population in 49 countries around the world. The country with the largest number (about 209 million) is Indonesia, where 87.2% of the population identifies as Muslim. India has the world's second-largest Muslim population in raw numbers (roughly 176 million), though Muslims make up just 14.4% of India's total population.

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Pew Research Center uses an array of surveys, census reports, population registers and other data sources to estimate numbers of Muslims and other religious groups around the world, the goal being to count all groups and people who self-identify with a particular religion. The figures presented here are as of 2010.

Looking ahead, the Center estimates that by 2050 the number of Muslims worldwide will grow to 2.76 billion, or 29.7% of world's population. The share of the world's Muslims who live in sub-Saharan Africa will increase from 15.5% in 2010 to 24.3%. Asia, which is currently home to more of the world's Muslims (61.7%) than all the other regions combined, will continue to host a majority of the world's Muslims, albeit with a smaller share (52.8%). As for the Middle East and North Africa, the region will roughly maintain its share of the world's Muslims, rising only slightly from 19.8% to 20.0% in 2050.

Just 0.2% of the world's Muslims live in North America. In the U.S., Muslims are projected to double from 0.9% of the population in 2010 to 2.1% by 2050 based on recent demographic and migration patterns.
Note: This is an update of a post originally published June 7, 2013. Related posts: Muslims and Islam: Key findings in the U.S. and around the world Europe's Muslim population will continue to grow - but how much depends on migration New estimates show U.S. Muslim population continues to grow

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World's Muslim population more widespread than you might think

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While many may associate Islam with the Middle East or North Africa, nearly two-thirds of the world's 1.6 billion Muslims live in the Asia-Pacific region.

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                       Introduction & Background

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                       Introduction & Background

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Islam is the youngest of the major world religions, and as such, it is also the most well documented and historically verifiable. The story of Islam begins with the story of Muhammad ibn Abdullah, born in 570 ce in Mecca, which is located in the modern nation of Saudi Arabia. Muhammad was born into the Hashemite clan of this influential Quraysh tribe, but few details are known about his early life. When he got older, he earned his living as a trader, and by all accounts was widely considered to be wise and truthful: it is said that he was known by his people as al-Amin (the trustworthy one). In fact, it was this quality that led to Muhammad's first marriage, with a wealthy trader, Khadijah. She employed Muhammad to manage her caravans, and after seeing both his professional and personal excellence, she proposed to him and they were married in 595 ce. At the time, Khadijah was forty, and Muhammad was twenty-five. By all accounts it was a happy marriage, and Muhammad did not marry anyone else while she was alive. Together they had four daughters, and two sons who died in infancy.

It is said that Muhammad was also a spiritual man, and he was in the practice of withdrawing periodically to a cave in the mountains to meditate and think in solitude. When he was forty (610 ce), while he was on one of these retreats on Mount Hira, the angel Gabriel visited Muhammad for the first time, and he received what would be the first of many revelations over the course of his lifetime. The date of this first revelation is still celebrated by Muslims today on the twenty-seventh night of Ramadan. It is called the "Night of Power," and every year many Muslims stay awake the entire night, in prayer.

Muhammad did not receive any further revelations right away, but they then began coming again; and all of these prophecies contained basically the same message (these are the Meccan suras found in the Qur'an): The people had turned away from the right worship of the one true God, and they needed to stop worshiping idols and begin worshiping Allah alone. In addition, they needed to begin living more ethical and socially responsible lives. When Muhammad began to share this message publicly he was criticized and ridiculed, and this would get worse.

Around 619, another miraculous event occurred in the life of Muhammad. The angel Gabriel again visited Muhammad, but this time, he took him on what is called the "Night Journey." First, Muhammad flew to Jerusalem on a winged steed known as a burqa. From there, from the place now marked by the Dome of the Rock, Muhammad was taken on a mystical ascent on through the heavens into the presence of God. There, God gave Muhammad the final form of the daily prayers. It is primarily this event that makes Jerusalem holy to Muslims; it, along with Mecca and Medina, are the three holiest cities of Islam.

As the persecution of Muhammad and his followers, called Muslims, intensified, he began to search for a safer place where they might live in peace. (The word Muslim means "one who submits to the will of God," and both Muslim and Islam come from the same Arabic root s-l-m, which means "submission" or "peace.") At this time, some of the leaders of the city Yathrib came to Mecca and invited Muhammad to come to their city and serve as their leader. They promised him that if he came, they would convert and establish an Islamic rule of life for the city. Muhammad agreed to leave Mecca, sneaking out and just narrowly avoiding an assassination attempt. He came to Yathrib in 622, which subsequently became known as Medina ( medinat al-Nabi means "city of the Prophet"), and established a thriving theocracy. This migration is known in Islam as the hijra, and it is said to have inaugurated the birth of the Muslim faith; thus 622 ce is year 1 in the Islamic calendar.

While in Medina, Muhammad continued to receive revelations from God, but these revelations, recorded as the Medinan suras in the Qur'an, were of a more pragmatic nature, focused on solidifying Islamic society and establishing communal norms and rules of behavior. Muhammad is not worshiped in any way by Muslims, and in fact they would be horrified by the idea: worship is reserved for God alone. However, it should be obvious that Muhammad continues to have deep and powerful significance long after his death.

What Is the Qur'an?

The Qur'an is considered the definitive word of God for Muslims, the complete collection of all of the revelations Muhammad received from Gabriel. Since traditional Islamic teaching is that the words of the Qur'an are literally the words of God, Arabic has a privileged place among languages, and therefore while non-Arabic speakers may read a translation of the Qur'an in order to better understand its meaning, translations do not have the same weight and authority as the Arabic text. This is why it is important to pray in Arabic and recite verses from the Qur'an in Arabic, even if one doesn't understand the language.

Since the Arabic words are literally the word of God, reciting those words is considered spiritually beneficial; it is for this reason that the practice of memorizing the Qur'an is considered a deeply holy act (such a person is called a hafiz -literally, a "guardian/caretaker" of the Qur'an); and also why there are professional reciters, who often will be hired by large mosques to come and recite during holy days. The recitation of the Qur'an is extremely important and is considered to be a sacred act in and of itself; it is an act that invites listeners into the presence of God.

Overall, one can detect one primary overarching theme in the Qur'an as a whole: the exhortation to repent and submit to the word and the will of God. To do this, the Qur'an emphasizes several key points that relate to God, humanity, and the relationship between them. First, God is the creator of the universe, and, as such, is its sovereign ruler. Only God is worthy of obedience, respect, and worship. Second, when creating humanity, God gave them reason, which includes the ability to know the difference between right and wrong, and to choose to follow God's will-or not. Third, the life that one experiences now is transitory, and is, in some ways, a proving ground for life after death. Upon death, each individual will stand before God and be judged upon her actions and sentenced in the resurrection: right living and obedience to God will lead to eternal happiness with God in paradise; disobedience and unfaithfulness will lead to eternal punishment. To this end, there are repeated and extensive descriptions of both heaven and hell in a variety of suras in the Qur'an. Fourth and last, the Qur'an emphasizes that God repeatedly sent prophets to different people in different places all through time, each attempting to correct them when and where they had gone astray and call them back to right worship of the one true God. Finally, God sent Muhammad, the last and final prophet, and revealed to him the Qur'an-the peerless and complete revelation of God's divine word and law that now stands in perpetuity as the perfect, timeless guide for religious life. In these ways, the Qur'an attests to the unsurpassable nature of the authority of both Muhammad and the Qur'an itself, and lays out clearly and emphatically a way of life that facilitates a rich and meaningful existence, both in this life and the next.

The Five Pillars of Islam

The five foundational practices of Islam traditionally have been called "pillars," which is an apt image for conveying their importance and their role in supporting one's life as a Muslim. The five pillars of Islam, then, are the five practices that Muslims perform to express their religious identity and signal their participation in the larger community. They are important not only in the way they form religious habits and thinking, but also in the way they structure and organize one's whole life. In this way, they are the center around which one's whole life turns, and from which all other activities and beliefs flow.

First, the shahadah. The shahadah, which means "witness," is the fundamental declaration of what constitutes the heart of the Islamic faith: the belief in the oneness of God, and the status of Muhammad as the definitive messenger of God. The second pillar is salat, the specific prayers Muslims are required to perform five times a day: at daybreak, noon, mid-afternoon, sunset, and evening. These prayers have a specific set of rituals governing their performance, including a series of ablutions, which, in addition to cleansing the body, also signify the purity necessary to come before God.

The third pillar is zakat, typically translated as "almsgiving." Muslims believe that humans are only the "trustees" of wealth-God remains the true owner of all. Thus it is believed that one should yearly give back to God a percentage of one's wealth, as a sign of God's ultimate dominion over creation, and of respect and obedience to God. It should be stressed that zakat is not charity, which should be given throughout the year as the need arises. Instead, zakat is more formalized than that, with most Muslims agreeing that 2½ percent of one's entire worth should be given for this purpose.

The fourth pillar is sawm, fasting from eating, drinking, and sexual activity during the daylight hours of the month of Ramadan, the ninth month of the Islamic calendar. This month is the holiest month of the year in Islam, because it commemorates the first revelation of the Qur'an to Muhammad, which occurred sometime toward the end of the month. All Muslims of a certain age who are healthy are expected to adhere to a strict fast from sunup to sundown; and because Islam follows a purely lunar calendar, Ramadan moves through all twelve months of the calendar over a period of years. This means that Ramadan is particularly challenging during the long, hot summer days of August; the fasting time is appreciably shorter during December. This is more or less true depending on one's geographical location. There is a strong communal emphasis during Ramadan: it is a sign of unity and support that all Muslims fast together, and they often break each day's fast ( iftar) in community as well. In many Muslim countries, the entire pattern of the day is altered and brought in line with the Ramadan fast, including restaurants being closed during the day, but staying open later into the evening. Ramadan ends with a celebration, called Eid al-Fitr, the "feast of fast-breaking." It lasts for several days, and includes communal meals, gifts of sweets for children, and prayer. It is preceded by a special almsgiving for the poor.

Finally, the last pillar is the hajj, the pilgrimage to Mecca all Muslims should perform at least once in their lifetime, if they have the financial resources and if they are healthy. Every year, roughly two million Muslims from all corners of the globe come to Mecca (located in Saudi Arabia) to share in this powerful experience. Everyone dresses alike in simple clothing, called ihram, symbolizing their equal status before God and the state of purity in which the hajj is to be performed. In particular, the men wear two unsewn pieces of white cloth, which many save and use as their burial shroud.

The hajj consists of a series of rituals that date back to the story of Ibrahim, Isma'il, and Hagar; and the centerpiece of the hajj -literally and figuratively-is the Ka'aba, a square structure believed to have been built by Ibrahim and Isma'il as a place to worship the one true God. It is this particular structure that is the physical center of Islam, and it is specifically toward the Ka'aba that daily prayers are directed. The rituals take roughly a week to perform, and most people use guides to help perform them correctly and in the right order.

The Concept of Jihad

No idea in Islam is more misunderstood or misinterpreted than the concept of jihad. First, to be clear, Muhammad did indeed talk about the importance of jihad, but his explanation in no way resembles the idea the word conveys today, particularly in an American context. The word itself comes from an Arabic root that means "to strive" or "to exert." In both the Qur'an and Islamic tradition, it is used in two different ways, to describe two different "struggles": the struggle within oneself to be faithful and obedient to God, and the military struggle against enemies of God. Certainly Muhammad did refer to this latter type of jihad, and the Qur'an does provide encouragement to those who "fight in the way of God" (Qur'an 2:218; 9:20), and "struggled in the cause of God" (8:74). However, the vast majority of Muslims today see these verses as relating to a specific time in the development and spread of Islam; and while there is still a legitimate tradition of "holy war" in Islam, the conditions under which one might be fought are strictly regulated, carefully formulated, and only warranted in rare situations. It should go without saying that the type of terrorist activities carried out under the false banner of jihad have been resoundingly and unequivocally rejected by the overwhelming majority of the world's Muslims, precisely because those above-mentioned conditions were blatantly violated.

Instead, most Muslims interpret jihad to refer to the first type of struggle, the struggle within oneself, often using the well-known tradition that tells of the time when Muhammad returned from a battle and told his followers: "We return from the lesser jihad to the greater jihad." Here, we see Muhammad subordinating the idea of jihad as a military struggle in favor of what is much harder and actually more important: one's own internal struggle to resist temptation, obey God, and follow God's will. The Qur'an also speaks of this type of struggle, exhorting believers to "strive in the way of God with a service worthy of Him" (Qur'an 22:78), and promising "We shall guide those who strive in our cause to the paths leading straight to Us" (Qur'an 29:69).

For Further Reading:

Islam: Religion, History, and Civilization, by Seyyed Hossein Nasr
Islam: A Thousand Years of Faith & Power, by Jonathan Bloom & Sheila Blair
Islam: Belief & Observances, by Caesar E. Farah
Muhammad: A Biography of the Prophet, by Karen Armstrong
The Oxford History of Islam, edited by John L. Esposito
Islam: Continuity and Change in the Modern World, by John O. Voll

One finds this quote in almost every book discussing the concept of jihad. See, for example, Esposito et al., World Religions Today, 243.

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Islam is the youngest of the major world religions, and as such, it is also the most well documented and historically verifiable. The story of Islam begins with the story of Muhammad ibn Abdullah, born in 570 ce in Mecca, which is located in the modern nation of Saudi Arabia.

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                                             Prayer

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                                             Prayer

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If you are an employer, manager, or supervisor who has Muslim staff, here are a few important things for you to know:

If you have Muslim staff please provide a quiet room for them to pray in.

In a typical 9:00 - 5:00 PM shift, a Muslim will likely need to take 1 - 2 short breaks to pray.

The first break will come around 12 noon to around 2:00 PM so they can pray Dhur (the noon prayer).

And the second prayer they may also pray is Asr (the afternoon prayer). Depending on where you live in the world, this may take place between 2:00 - 6:00 PM.

Making these accomodations for your Muslim staff will be greatly appreciated.

That brings us to the end of this chapter. With some practice you will become comfortable with the daily salah.

In the next chapter we'll cover the conditions and pillars of the prayer that must be fulfilled, otherwise our prayers will not be accepted by Allah.

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                Major Holidays/Celebrations Link

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                Major Holidays/Celebrations Link

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So, what Islamic holidays do Muslims even celebrate?

Islam has two official holidays: Eid Al-Fitr and Eid Al-Adha. The former is celebrated at the end of the month of Ramadan, whereas Eid Al-Adha lands on the 10th day of the final month of the Islamic calendar. It's also worth noting that Shia and Sunni Muslims do not celebrate the same holiday schedule, and that practices vary by nation-unsurprising considering there are 1.6 billion Muslims worldwide.

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Research Guides: World Religions: Islam: Major Holidays

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Learn about one of the three major, monotheistic Abrahamic faiths in the world whilst understanding its principles, sacred text, and history.

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                                     Islamic Attire 

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                                     Islamic Attire 

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Muslims generally observe modest dress, but the variety of styles and colors have various names depending on the country. Here is a glossary of the most common names of Islamic clothing for both men and women, along with photos and descriptions.

The word Hijab is sometimes used to generally describe a Muslim women's modest dress. More specifically, it refers to a square or rectangular piece of fabric which is folded, placed over the head and fastened under the chin as a headscarf. Depending on the style and location, this may also be called a shaylah or tarhah.

Common in the Arab Gulf countries, this a cloak for women that is worn over other clothing when in public. The abaya is usually made of black synthetic fiber, sometimes decorated with colored embroidery or sequins. The abaya may be worn from the top of the head to the ground (like the chador described below), or over the shoulders. It is usually fastened so that it is closed. It may be combined with a headscarf or face veil.

Sometimes used as a general term, quoted from the Qur'an 33:59, for an over-garment or cloak worn by Muslim women when in public. Sometimes refers to a specific style of cloak, similar to the abaya but more fitted, and in a wider variety of fabrics and colors. It looks more similar to a long tailored coat.

This type of veil and body covering conceals all of a woman's body, including the eyes, which are covered with a mesh screen. Common in Afghanistan; sometimes refers to the "niqab" face veil described above.

A long robe worn by Muslim men. The top is usually tailored like a shirt, but it is ankle-length and loose. The thobe is usually white but may be found in other colors, especially in winter. The term may also be used to describe any type of loose dress worn by men or women.

Ghutra and Egal

A square or rectangular headscarf is worn by men, along with a rope band (usually black) to fasten it in place. The ghutra (headscarf) is usually white, or checkered red/white or black/white. In some countries, this is called a shemagh or kuffiyeh.

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What Are the Most Common Types of Islamic Clothing?

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Muslims generally observe modest dress, but the variety of styles and colors have various names depending on the country.

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Working With Muslims: Perspectives and Suggestions for Multicultural Counseling | Hosai Mojaddidi

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Facts about the Muslims & the Religion of Islam - Toll-free hotline 1-877-WHY-ISLAM

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Are you a counselor with a Muslim client? There is a growing concern among Muslims that mental health professionals either do not respect their religious beliefs or simply are not aware of basic Islamic values, and thus offer a therapy that is incongruent with their belief system. This article proposes a culturally-informed approach and offers tips to consider when counseling Muslims.
The Culturally-Informed Mental Health Interview
When counseling Muslims as well as other culturally-diverse clients, it is essential to begin with a culturally-informed mental health interview that assesses relevant cultural factors that may affect the client ' s symptoms and clinical course. Counselors should assess the individual ' s cultural identity, religiosity, immigration history, acculturative stress, family and community-based psychosocial factors, and their concept of self.

Cultural Identity. Muslims express their religion through specific cultural norms. For example, modest dress may be observed differently between a Moroccan Muslim woman and a Saudi Muslim woman. Culture is used more as a general term and includes an individual ' s race and ethnicity, as well as their religious affiliation, gender, profession, nationality, political affinity, sexual orientation, and family role.

Religiosity. In addition to having different sectarian affiliations such as Sunni or Shi ' a, Muslims may have varying degrees of identification with Islam. The religious commitment of some Muslims could be the result of external (societal or familial) pressure, internal commitment, or some combination of the two. Other topics to explore could include the client ' s perceived religious discrimination, the parents ' religious background, the extent to which religious beliefs may promote or interfere with help-seeking behaviors, and changes in religious perspectives over time.

Questions counselors can ask are:

Do you consider yourself to be a religious person? Is this the same religion as your parents?

How do your religious beliefs affect your day-to-day life?

Do you have friends who practice religion Do you feel comfortable around them?

Are you involved in any religious groups in your community?

Do you find that your religious connection helps deal with stress?

Do you believe that your relationship with a parent has affected your perception of Islam or your level of religiosity?

Immigration. The counselor must not mistakenly assume that a native-born client is from another country by asking opening questions such as " so what country are you from?" Many Muslims are second or third-generation immigrants or converts to Islam who are well settled and view themselves as natives. Instead, counselors can ask:

Where were you born? Where did you grow up?

Was there a reason you immigrated?

Who came with you? Who did you leave behind?

How old were you when you immigrated?

Have you spent time in a refugee camp? What was that like?

Are there any difficulties related to your immigration status?

Questions related to immigration must be approached with caution as the client may be illegally living in the country and therefore apprehensive about providing such information.

Acculturative Stress. Acculturation is the process in which beliefs, values, and social behavior are exchanged between a client and their host culture. The client may have difficulty with learning a new language, difficulty obtaining employment, fear a loss of cultural values, have family conflicts due to role shifts between husband and wife or parent and child, and experience perceived discrimination.

Family Psychosocial Factors. In Muslim cultures, generally speaking, the family is regarded as the basic unit of society. Qur ' anic verses and traditional teachings emphasize the importance of maintaining kinship ties, particularly those with one ' s parents. The counselor can ask questions about the level of family involvement in the client ' s life, the amount of influence family authority figures have over the client ' s decisions, the client ' s role in the family power dynamic, and the client ' s familial responsibilities.

Community-Based Psychosocial Factors. Islamic traditions and beliefs foster a communal worldview in which Muslims view each other as brothers and sisters who constitute a larger Muslim community or ' ' . Muslims are closely tied to their communities and mosques and often use them as a source of psychological support. Therefore, the exploration of these community connections as both sources of support and psychosocial stress is critical for Muslim clients.

Concept of Self.The development and concept of self in collectivistic cultures may take on a completely different process in the East especially within large extended families. In densely populated areas such as Cairo or Karachi, children may be continuously with their mother, aunt, sister or cousin without ever separating from an adult figure. Therefore, the process of separation and individuation may carry different meanings within these contexts.
Cultural Elements in the Counselor-Client Relationship
Cultural elements invariably affect the relationship between a counselor and client. Some questions counselors can ask themselves when dealing with all culturally-diverse clients are:

Do I feel comfortable with my knowledge of the normative practices and values of the client ' s culture?

Are what I label as " signs and symptoms" actually acceptable beliefs within the client ' s culture? (For example, avoiding eye contact due to beliefs about modesty)

How do my personal beliefs and worldviews affect how I engage with the client?

How does the client ' s perception of me affect how the client engages me?

Counselors need to be knowledgeable about the customs and values of their client ' s cultures, and if not, keep an open mind and be willing to learn. Acceptable beliefs and behaviors within a client ' s culture should not be pathologized. A counselor must be aware of how his or her personal beliefs and worldviews affect how he or she engages with the client.
Transference Countertransference Difficult Topics of Discussion
The topics of substance abuse, sexual issues, and suicide may produce extra discomfort in some Muslim individuals. Even though the Qur'an and Prophetic traditions discuss these topics quite bluntly and extensively, Muslims may feel ashamed to talk about such topics with someone they have just met.
Substance Abuse Suicide
In Islam, attempting or completing suicide is considered sinful, and is also associated with a significant amount of social stigma. As such, a Muslim client could exhibit some resistance to disclosing this information. A more natural and less direct way of asking about suicide can be to fit it into the context of assessing for mood and anxiety symptoms.
Sexual Activity
In Islamic law, having a significant premarital romantic relationship or any premarital sex is prohibited. Such standards include having boyfriend/girlfriend relationships. The degree of social stigmatization against premarital romantic relationships depends on the religiosity of the client and his or her family. Premarital sex tends to be a source of considerable shame, especially in the case of women because not only does it undermine her reputation, but also her family ' s reputation which could negatively affect the client ' s ability to find a spouse within the community. Such beliefs could result in an overwhelming amount of guilt and conflicted feelings, therefore counselors should be cautious regarding how they address a client ' s sexual impulses and practices.
Conclusion
For mental health professionals to provide the most effective and culturally sensitive interventions, they must be aware of the different aspects that constitute a Muslim's identity. Counseling Muslims requires learning how to be a culturally-competent counselor as well as understanding the psychological benefits of exploring a client ' s religious beliefs in counseling. Counselors are encouraged to seek cultural sensitivity training and become more educated in their client ' s culture and the fundamental aspects of their client's religion. Maintaining an open mind, asking the client to explain elements of their culture or religion, and consulting with experts with more knowledge about the client ' s culture such as imams or community leaders are essential to promoting an environment of empathy and acceptance.

If you are interested in learning more about counseling Muslims, I recommend reading Counseling Muslims: A Handbook of Mental Health Issues and Interventions, edited by Sameera Ahmed and Mona M. Amer.

Anika Munshi, LPC
Sukoon Circles

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Are you a counselor with a Muslim client? There is a growing concern among Muslims that mental health professionals either do not respect their religious beliefs or simply are not aware of basic Islamic values, and thus offer a therapy that is incongruent with their belief system.

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Suggested Readings for Non-Muslim Therapists

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Suggested Readings for Non-Muslim Therapists

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Resources for therapists who aren’t Muslim, but have Muslim clients – Therapy for Muslims

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American Muslim Health Professionals - AMHP

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Mental Health Resources - American Muslim Health Professionals

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Muslim Mental Health https://muslimmentalhealth.com/ The Institute for Muslim Mental Health is committed to optimizing the Muslim community's emotional health and well being by mobilizing a network of mental health professionals to ensure all American Muslims have access to high-quality resources.

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                 SUMMARY of Helpful Cultural Info     

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                 SUMMARY of Helpful Cultural Info     

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Summary of Cultural Information Helpful to Counselors