The Muslim population in the United States is rapidly growing, yet this demographic remains largely invisible in healthcare research and policy, as religion is not typically recognized as a determinant of health. The absence of reliable indicators for a patient’s religious identity has led to the exploration of alternative approaches, such as community-based partnerships and population-centered research, to better understand and serve the Muslim population (Brekke et al., 2019; Brown, 2000; Hasnain et al., 2011; Holdo, 2021; Idler, 2024; Killawi et al., 2015; Kramer et al., 2022; Laird & Cadge, 2010; Navarro & Muntaner, 2004; Rehmani et al., 2023; Spielhaus, 2011).

Muslims are not a monolithic group; their intersecting identities related to race, immigration status, and socioeconomic factors often result in misrepresentation and disparities in healthcare (Abrar, 2023; Hassan, 2017; Mahmood, 2024). Despite this diversity, Muslims share certain religious values that influence their health perceptions and expectations of the healthcare system (Padela et al., 2012). For instance, they may prefer gender-concordant care (Shahawy et al., 2023), be less likely to consent to pelvic exams if not sexually active (Vahabi & Lofters, 2016), and have varying views on contraception, fertility treatments, and end-of-life care (Abdullah et al., 2020; Shabaik et al., 2019).

The health preferences and needs of American Muslim communities are underrepresented in both the literature and policymaking (Lajevardi, 2018; Sinno, 2009). Mosques, as community hubs, have taken on an increasingly progressive role in supporting Muslims by endorsing their traditions, beliefs, and responding to their needs (Abu-Ras et al., 2008; Alaca, 2022; Al-Krenawi, 2016; Padela et al., 2011). As a result, they offer a valuable partnership opportunity for understanding the health preferences and promoting the well-being of the Muslim population.

Collaborating with mosques has emerged as an effective strategy to bridge some of the gaps in Muslim health research and promotion, while giving the community a voice in shaping their care (Hall & Padela, 2021; Mustafa et al., 2017). As mosques continue to grow as non-profit organizations with diverse staff and volunteers, religious leadership remains central. Imams are underrepresented in research compared to leaders of other faiths (Quadri et al., 2024), which may explain their limited involvement in healthcare discourse at a national level. Imams play a pivotal role in the lives of American Muslims by leading prayers, giving sermons, and offering spiritual advice (Ederer, 2020).

Muslims often seek guidance from Muslim healthcare workers, community leaders, and imams on healthy lifestyles and advocacy for patients within healthcare settings (Abu-Ras, 2011; Khalid et al., 2022; McLean et al., 2012). Considering imams may not possess the medical expertise necessary for health promotion, Muslim healthcare providers are seen as trusted mediators who can bridge the gap between religious beliefs and biomedical practices. Recognizing the crucial role of religious leaders and institutions in Muslim health can foster stronger partnerships and bridge the gaps in healthcare delivery (Abu-Ras et al., 2024; Laird & Abdul-Majid, 2023).

Faith-based health interventions are increasingly being studied across various settings and have shown promising outcomes (Lancaster et al., 2014; Newlin et al., 2012). In the context of American mosques, religiously tailored health programs have been effective, though their generalizability is limited by factors such as age, gender, language, topic preferences, and frequency of mosque attendance (Soldo, 2017).

Our study aims to explore American Muslims’ health preferences, needs, and perceptions of mosques as platforms for health education and promotion. Additionally, it examines the importance of Muslim healthcare providers in serving as advisors for population health within the community.

Central Ohio is home to a growing Muslim population (Abu-Ras et al., 2024). It is estimated to have more than 100,000 Muslims (World Population Review, 2025), with an average of 250–350 diverse congregants during high-traffic rituals and events (e.g., Ramadan night prayers and Friday congregational prayers) in its large Islamic centers. Muslim congregants frequently approached their Islamic centers to recommend health care providers who are culturally acquainted with Islamic traditions and willing to accommodate their preferences. Our research team partnered with the largest local Islamic center to conduct a needs and preferences assessment.

Our study reveals that Muslim congregants perceive their mosque as a valuable platform for health promotion, with religious sermons serving as a potential tool for disseminating wellness information. This aligns with existing literature demonstrating the effectiveness of faith-based interventions in health promotion across various communities (Padela et al., 2018). This perception of the mosques’ and sermons’ role in health promotion was positive irrespective of respondents’ demographics and health awareness, which foregrounds the acceptability of religiously tailored messaging among diverse Muslim congregants.

The demographic profile of our respondents largely mirrors national data from similar studies, showcasing a younger-than-average, multilingual population, reflective of the ethnic diversity within American mosques (Bagby, 2020; Bagby et al., 2001). Notably, American Muslim women were highly active in mosque programming (Zahedi, 2011). This is reflected in their prevalent response rate, which is consistent with other findings that Muslim women play a central role in community health initiatives (Vu et al., 2018).

We observed an underrepresentation of college-aged participants, likely due to their engagement with university-based organizations like Muslim Student Associations (MSAs) and their focus on early career pursuits. This suggests a need to explore alternative venues, such as MSAs, for delivering health promotion messages tailored to younger Muslims. This challenge is shared by other religious institutions in the US, where engagement with faith congregational spaces may be lower among the youth (Mustafa & Javdani, 2016; Packard & Ferguson, 2019).

Our finding that over two-thirds of respondents had completed college reflects similar educational attainment rates in previous studies of Muslim communities and is higher than the general US public (Bagby, 2013; Foner & Alba, 2018). While not necessarily generalizable to all US mosques, these findings are likely comparable to those from larger, more established mosques (Bagby, 2013).

The strong interest in health education sessions, coupled with a preference for weekend evening schedules, suggests that timing and accessibility are crucial factors for engagement. These preferences, including the desire for free sessions, reflect broader trends in health promotion within religious institutions, where congregants often expect services to be free of cost. However, funding mechanisms for these initiatives remain underexplored, particularly for Muslim communities. Further research into how preferences for health education might vary across socio-demographic groups could inform resource allocation strategies to sustain such programs.

Despite high self-reported health status among participants, existing research suggests that this perception may not align with actual health outcomes. Studies indicate that American Muslims face several risk factors, including low health literacy (Khalid et al., 2022), health disparities (Padela & Raza, 2014), Islamophobia (Abu Khalaf et al., 2023), discrimination (Johnston & Lordan, 2012; Martin, 2015), and access challenges to healthcare (Rashoka et al., 2022), which can impede their ability to advocate for their health. The discrepancy between self-reported health and actual health risks highlights the importance of targeted health education, particularly given the finding that two-thirds of respondents did not distinguish between health and wellness. This discrepancy may hinder participation in preventative screenings, such as vaccinations and cancer screenings.

A significant portion of respondents expressed a preference for Muslim healthcare providers, particularly in the realms of mental and reproductive health. This aligns with research showing that cultural and religious congruence between patients and providers enhances trust and engagement (Iranmanesh et al., 2018; Saadi et al., 2024). Younger, single participants, especially those who primarily spoke English, were more likely to seek Muslim healthcare providers, particularly for mental health services. This preference for culturally sensitive care reflects ongoing concerns in the literature regarding the stigma and barriers to accessing mental health services among Muslim populations (Aggarwal et al., 2016; Salman & Zoucha, 2010).

Moreover, our study supports the growing recognition that mental health issues are prevalent in the Muslim community, with research showing that American Muslims report higher rates of mental health challenges, including suicide attempts, compared to other religious groups (Awaad et al., 2021). However, they are often underserved in this area, partly due to perceived cultural dissonance between Muslim patients and non-Muslim healthcare providers (Padela et al., 2012). The integration of imams and Muslim healthcare workers into mental healthcare programs could offer a culturally appropriate solution to addressing these disparities (Syed et al., 2020).

Finally, the preference for Muslim providers in reproductive health care, particularly among younger and single respondents, reflects concerns about reproductive health disparities within the Muslim community (Taaseen, 2020). Existing studies suggest that Muslims, particularly women, face significant barriers in accessing reproductive health services, often due to perceived discrimination and cultural sensitivities (Eksheir & Bowling, 2020). Our findings echo similar concerns reported by other minority groups in the US, further highlighting the need for culturally aware healthcare providers in this domain (Sutton et al., 2021). Muslims are underrepresented in the obstetrics field in the US, even in areas with large Muslim populations (Boulet et al., 2020), which stresses the importance of addressing these workforce gaps through targeted recruitment and training programs in medical colleges and residency programs.

In conclusion, our study emphasizes the importance of culturally and religiously tailored health promotion strategies for the Muslim community. The integration of Muslim healthcare professionals into health education initiatives, particularly in mental and reproductive health, holds promise for addressing existing disparities and improving health outcomes. Future research should explore the scalability of these approaches and the role of mosques as enduring venues for community health promotion.

One of the key strengths of our study is that it addresses an underexplored area by examining the role of mosques in promoting health education and preferences for Muslim healthcare providers, offering valuable insights that could inform future community health initiatives.

However, our study also has several limitations. Recruitment was negatively impacted by the COVID-19 pandemic, which limited in-person activities and sermons at NICC that would typically support engagement in collaborative research projects. This likely reduced overall participation and diversity within our sample. One notable limitation is the underrepresentation of male respondents, who comprised only approximately 15% of the total sample. This gender imbalance may not accurately reflect the broader mosque-attending population, where men often outnumber women, particularly during congregational events such as Friday prayers. The low male response rate may reflect differential availability, interest, or outreach success during data collection, as well as possible gender dynamics affecting survey participation. As a result, the perspectives captured in this study may more strongly reflect female experiences and preferences. Future studies should consider targeted strategies to increase male participation to ensure a more representative sample of mosque communities.

Furthermore, the survey was conducted exclusively in English, potentially excluding non-English-speaking community members and limiting the generalizability of our results to English-speaking Muslims.

Another limitation is related to survey design. While the survey’s introductory statement clarified that we aimed to tailor health education programs to NICC’s community needs, this focus was not reiterated in every question. This could have influenced participants’ interpretations and responses, affecting the accuracy of the findings regarding health promotion through the mosque. Additionally, the study did not collect data on important variables such as ethnicity, the impact of health insurance on healthcare access, or participants’ awareness of health allies (e.g., social services, case management, or chaplaincy), which could have enriched our understanding of the factors influencing health practices in the community.

Considering these limitations, future research should expand on our findings to explore behavioral health models among Muslim minorities in the US, particularly by incorporating these additional variables. Further studies could also examine the role and characteristics of Muslim healthcare providers in fostering engagement within their religious communities, which may enhance healthcare exchanges and outcomes.

Our study demonstrates that mosque-based health promotion is not only promising but also positively received by Muslim congregants, who view their religious spaces as trusted venues for health education. The strong preference for Muslim healthcare providers, particularly in mental and reproductive health, further highlights the importance of culturally congruent care in addressing the healthcare needs of this community. These findings align with existing literature, which suggests that faith-based institutions, including mosques and religious leaders, can be effective in promoting health and well-being within Muslim populations.

Moreover, fostering partnerships between community and faith-based organizations presents an opportunity to bridge the gap between underrepresented Muslim communities and the broader US healthcare system. Such collaborations could enhance knowledge about Muslim health needs, promote healthier lifestyles, and build trust—an essential factor for improving healthcare access. Importantly, the community’s desire for Muslim providers suggests a pathway toward reducing healthcare disparities through workforce development and culturally tailored healthcare interventions.

Further research is needed to explore the role of chaplaincy and other religious leaders in health promotion, as well as strategies for leveraging public funds to support mosque-based health initiatives. Investigating how these religious spaces can be sustainably utilized for promoting healthy behaviors, particularly in underrepresented communities, could have a lasting impact on health equity and access to care.