Barriers and Facilitators of Mindfulness-Based Interventions for Muslims in the UK
Eman AlBedah, Vuokko Wallace, Paul Chadwick
Mindfulness May 1, 2025 DOI: 10.1007/s12671-025-02572-1 (opens in new tab)
Study at a glance
AI-extracted from the abstract| Characteristics | Qualitative study Peer reviewed |
|---|---|
| Sample size | 21 |
| Population | Adult UK Muslims with no prior formal interaction with mindfulness-based interventions, gender-balanced |
| Topics | Meditation |
| Key findings | The authors report that the main barrier to mindfulness-based interventions among UK Muslims was systemic socioeconomic injustice and unequal access to mental health services, with privacy/social image concerns and doubts about efficacy as weaker barriers. Facilitators included changing cultural attitudes toward mental health, perceived alignment between mindfulness and Islamic teachings, and openness to accessible programs. |
Abstract
Abstract Objectives Muslims in the UK constitute the largest minoritized group. Though relatively ethnically diverse, there are commonalities in terms of the general attitudes towards mental health and seeking professional help. Mindfulness-based interventions (MBIs) are feasible, cost-effective, transdiagnostic, and potentially suited for communal delivery as prevention and well-being interventions. This exploratory qualitative study aimed to assess barriers and facilitators to MBIs among Muslim communities in the UK from the perspective of those with no prior experiences of MBIs.
Method: A gender-balanced sample of 21 adult UK Muslims with no prior formal interaction with MBIs were interviewed about their perceptions and beliefs about mindfulness and MBIs. Data were analyzed using reflexive thematic analysis (RTA).
Results: Five themes were developed under one overarching theme titled “I’m open but…” (1) can an intervention resolve this?, (2) things are changing, (3) Islam and mindfulness are aligned, (4) I have my reservations about mindfulness, and (5) delivery and accessibility matter.
Conclusions: The prime barrier identified is systemic socioeconomic injustice and inequality and discrepancies in accessing mental health services. The other less potent potential barriers are concerns about privacy and social image and doubt about MBI efficacy. Many facilitators are identified including positive cultural evolution in attitude towards mental health, perceived alignment between concepts and principles of mindfulness and Islamic teachings and practices, and openness to engage with MBIs when accessible.