Sacred Trust Silent Wounds Spread August 2024

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Sacred Trust, Silent Wounds

An Exploration of the Experiences and Understanding

of Abuse in Scottish Muslim Communities

A Research Report

August 2024

Maariyah Adam, Dr Rahmanara Chowdhury,

Mahrukh Adnan-Shaukat, Farooq Mulla

Acknowledgements (1)

Forewords (2-7)

Sacred (body:mind:space) (8-9)

Summary of Findings (10-13)

Methodology (14-16)

Introduction (17)

Organisation of this Report (18)

Section 1: The Scottish Muslim Community: Space & Safeguarding (19-46)

Section 2: Abuse: Community Perceptions, Reporting & Spiritual Abuse (47-57)

Section 3: The Role of Islamophobia & Racism in Sustaining Abuse (58-65)

Section 4: Individual Experiences of Abuse (68-89)

Final Reflections (90)

Reflections (91-92)

Bibliography (93)

Published: August 2024

Authors: Maariyah Adam, Dr Rahmanara Chowdhury, Mahrukh Adnan-Shaukat & Farooq Mulla

Report Design & Illustrations: Sam McPherson @some_thing_sim_ple

To reference this report: Adam, M., Chowdhury, R., Adnan-Shaukat, M., & Mulla, F. (2024) Sacred

Trust, Silent Wounds: An Exploration of the Experiences and Understanding of Abuse in Scottish

Muslim Communities. Sacred (body:mind:space).

permission of the copyright owner except for the use of reference for a written piece of work.

Contents

All Praises for Allah (swt) The Most Gracious, The Most Merciful for facilitating and providing for

every part of this endeavour to ensure its success.

To everyone who gave their time and shared their experiences with us - we acknowledge

the enormous personal undertaking that came with giving us your time. Without you, Sacred

(body:mind:space) would not be able to take its first steps, and it is your courage that has allowed

us to carry out this research and everything that has and will come from it.

We would like to extend our gratitude to The Markfield Centre for the Study of Wellbeing (CSWB)

for the initial collaboration and support for this research. To The Markfield Institute of Higher

Education (MIHE) for a favourable ethical opinion to carry out this research, and to the National

Waqf Fund for providing the funding to undertake the research dissemination stage of the research.

To Professor Ingrid Mattson, Professor Lisa Oakley and Shaykh Amer Jamil for their insightful

contributions to the report and support of this work.

We are immensely grateful to all the organisations that collaborated with us and provided us with

support throughout this project - Al-Meezan, Amina - The Muslim Women’s Resource Centre,

Community Policy Forum, Dundee International Women’s Centre, Dundee University Islamic

Society, MEND, Muslim Women’s Association Edinburgh, Nottingham Trent University, Race

and Inclusivity in Global Education Network (RIGEN), Paradise Pearls, The Lantern Initiative,

The Urban Community Project and Vibrant Scottish Mosques.

To Umaimah Reza, Musab Quayum and Fardowsa Mohamed for support in transcribing.

To Sam McPherson - thank you for your uplifting support, patience, attention to detail and genuine

care for Sacred’s work which started at the formation stage of Sacred and has continued in the

delivery of a beautiful and artistic report design that has captured the essence of ‘healing’ and ‘faith’.

We cannot end without acknowledging the support, work, time, and dedication of the people who

have not only supported this research but lifted Sacred in its development. We would not be

able to do anything without the patience, support, and understanding of our families, and to all of

them there are not enough words of thanks, just our enduring gratitude and love.

Acknowledgments

Professor Ingrid Mattson

To understand the significance of this report by Sacred (body:mind:space), we need to begin with

the question, what is the purpose of community? In particular, what is the purpose of our mosques

and other Muslim spaces? Our Wise Creator orders believers to gather together to work for what is

best for us in the afterlife and in the life of this world. This is a theme of the Qur’an generally, and a

strong theme in particular of Surah Tawba, the ninth chapter of the Qur’an. Allah (swt) tells us that

building and sustaining community is work that must be done through the sincere partnership of

believing men and believing women, and this is the work which will earn God’s mercy:

The believing men and the believing women are sincere partners with one another

They promote what is right and proscribe what is wrong

They establish prayer and they pay the wealth-tax

They obey Allah and His messenger

They are the ones upon whom Allah will bestow His mercy

Verily Allah is All-Mighty, Wise. (Tawba 9:71)

In contrast the hypocrites, who are condemned by Allah (swt) also work together, but for evil and

stop what is right:

The hypocritical men and the hypocritical women are from one another

they promote what is wrong and proscribe what is right

They withhold what they possess and they ignore Allah so He ignores them

Surely the hypocrites are those who cause corruption. (Tawba 9:66)

Even during the lifetime of the blessed Prophet ﷺ there were those who established a mosque to

cause harm, promote disbelief and cause division among the believers (Tawba 9:107). If the blessed

Prophet ﷺ was tested with those who used sacred means (such as a mosque) to perpetuate evil,

why should we not be prepared to face a similar test? The life of the blessed Prophet ﷺ is a source

of endless lessons for the believers.

While the verses above are strong warnings for Muslims, we should be careful to impugn hypocrisy

upon other believers or communities because we, unlike Allah, cannot know what is in the hearts of

others. What we do know is that there are certainly many obstacles to fulfilling our purpose in coming

together in community. The Sacred Trust, Silent Wounds report identifies racism and Islamophobia

as major obstacles to community justice and healing. These systemic sources of oppression cause

some of our brothers and sisters to suspect any disclosure of abuse committed within a Muslim

setting as likely originating from forces hostile to the Muslim community. Even believers who have

experienced harm are often reluctant to disclose what they have suffered because of their love for

Islam and their fear that what they share will be misused by Islamophobes or others. Nevertheless,

we must heed the words of our Lord who in Surah Ma’ida says:

O you who believe, be upstanding for Allah as witnesses for justice

And do not let the hatred of other people towards you stop you from being just

Be just, that is closer to being mindful of Allah

Be mindful of Allah; surely Allah is aware of what you do (Ma’ida 5:8)

Responding to abuse which occurs within a Muslim setting is therefore challenging, and requires

interventions by those who love Islam and the Muslim community, and who at the same time have

the knowledge and skills to manage the complex needs and pressures of this situation.

The researchers and practitioners responsible for this report have clearly demonstrated their sincere

commitments to the welfare of the Scottish Muslim community in manifest ways; there are two

practices I wish to uplift as particularly important. First, their research is based on “community-led

knowledge.” Not only does centering the knowledge of those closest to the experiences of abuse

yield better information, it uplifts their dignity, and engages them to be active participants in healing.

Second, the research is accessible and inclusive, focusing not only beyond the “perfect victim” (if

there is such a person), but also those whose abuse is often ignored, such as males who have been

abused by other males.

The authors of this report point out that Muslim spaces are hoped to be a “sanctuary” for our

community members. From the Arabic root for the word haram, meaning “sanctuary,” comes also

the word hurma, meaning “sanctity,” or “inviolability”. It is because our noble Prophet ﷺ compared

the sanctity of the holy cities, such as Mecca, with the sanctity of the believers, that we named our

work to prevent and respond to abuse within Muslim spaces the “Hurma Project.” It is simply not

possible to have community sanctuaries without prioritizing the sanctity of the community members

who seek out those spaces. The work of the men and women of Sacred to strengthen this link is a

manifestation of their deep understanding of Islam, their love for Allah, and their love for the servants

of Allah. I pray for the continued success of this work.

Professor Ingrid Mattson, PhD (U. Chicago) is the London & Windsor Chair of Islamic Studies

at Huron University College at Western University in London, Canada. Dr. Mattson‘s writings

focus on Qur’an interpretation, Islamic ethics and interfaith relations. Currently Dr. Mattson

is directing the Hurma Project, a research and educational initiative she founded in 2018 to

prevent and respond to violations of trust and spiritual abuse in Muslim spaces. Previously

Dr. Mattson was Professor of Islamic Studies at Hartford Seminary (CT) where she founded

the first accredited program for Muslim Chaplains in North America. From 2001-2010 Dr.

Mattson served as Vice-President, then President, of the Islamic Society of North America

(USA). In that position she established the Office of Interfaith and Community Engagement in

Washington DC, facilitating new partnerships with other faith-based and civic organisations.

Forewords

Professor Lisa Oakley

This report and the research on which it is based is essential reading. It makes a significant

contribution to our understanding and awareness of abuse in Scottish Muslim communities. The

focus on Scottish Muslim experiences addresses a paucity of work in this area to date.

The community-based research approach taken is both innovative and significant. This approach

ensures that the work is collaborative and that the voices and accounts of those with lived experience

are central to the research. The dissemination activities also demonstrate commitment to working

together in partnership to effect change.

The findings illustrate the importance of community spaces for Muslims in Scotland. They provide

comment on the characteristics of spaces which can support communities. However, the report also

evidences abuse and harm. The voices of those who have experienced this are central to the report.

The experiences detailed demonstrate areas where safeguarding knowledge and practice needs to

be developed and improved. They also illustrate that areas such as accountability and referral need

to be addressed. It is clear that all forms of abuse including spiritual abuse have been experienced

by some within this community, however there are barriers to being able to discuss, disclose, report

and seek support, which need to be addressed. The report thoughtfully explains and addresses the

intersection between Islamophobia and racism and how these sustain experiences of abuse.

Forewords

There is a wealth of knowledge within this report, which allows for a detailed exploration of

experiences of abuse within the Scottish Muslim community to be better understood. The report

explains a multitude of factors which impact experiences of abuse. It also describes factors relevant

to support and recovery.

It is essential reading both for those in faith communities and in the statutory sector seeking to

develop their understanding. The recommendations at the end of the report will support those who

wish to develop effective safeguarding practices and create healthier safer cultures and communities.

It will underpin the identification of abuse and harm but also the learning will work towards better

prevention and response.

The strength of this work is in the collaborative approach taken throughout and the commitment to

continuing to work in partnership to develop a practice for the future and a more survivor-focused

trauma-informed approach.

Lisa is professor of safeguarding and knowledge exchange and deputy programme leader

for the MSc in Family and Child Psychology in the School of Psychology at the University of

Chester in the UK. Lisa has taught in higher education for over 30 years. She is a chartered

psychologist and chair of the British psychological society safeguarding advisory group. Lisa

has conducted research into issues of faith, safeguarding and abuse for the past 20 years

and has focused on spiritual abuse, she has co-authored a number of articles and book

chapters on these topics. Lisa has presented on these topics nationally and internationally.

Lisa is currently engaged in a cross-faith research project exploring experiences of disclosing

abuse that was experienced in a religious context.

Shaykh Amer Jamil

The authors, contributors, and participants of the report have to be commended for their courage and

willingness to speak the uncomfortable truth. After reading the Sacred Trust, Silent Wounds report it

becomes very clear that a lot of work is required to progress community safety and cohesion. Safe

spaces are essential if we have any hope of seeing growth at the community level. Those occupying

positions of influence and authority of any community space need to take on board the findings of

this report. The Prophet ﷺ said “Each of you is a shepherd and each of you is responsible for his

flock”, indicating the enormous responsibility upon the shoulders of those running our community

organisations and making them accountable in the next life for any negligence on their part.

The report makes it clear that many processes are simply missing in our organisations and an

urgent updating is needed. Our early community elders done a great job in building solid foundations

for their future generations. It is now upon this generation to further strengthen those foundations

through employing up-to-date checks and balances, processes, and procedures to improve service

provision, and importantly to deal effectively with the reality of abuse in all its forms. This is a

challenge, as every community suffers from abuse within its ranks in some form or another, one only

needs to follow the news to continually come across stories of abuse in all strata of society.

The elimination of harm forms a major basis of rulings in Islamic law and it is a fundamental of

this religion to fight oppression in all its forms, whether that is in international affairs, or in our

own backyards. The Prophet said ﷺ ‘Oh My servants I have prohibited oppression for myself and

made it prohibited amongst you, so do not oppress one another’, he ﷺ also warned ‘Beware of the

supplication of the oppressed. There is no veil between it and Allah.’ and further advised ‘Support

your brother whether he as an oppressor or oppressed.’ His companions asked how they could help

the oppressor, as they understood how to help the oppressed but not the oppressor. The Prophet ﷺ

explained that they could help him by preventing him from committing further oppression.

Every person should be able to access community organisations and spaces without risking their

dignity. Protection of dignity (ird) is included within the higher objectives of Islamic law and taken very

seriously, with appropriate deterrents in place. The findings of the report should send alarm bells

for anyone involved in community work and be an impetus for them to come together to collectively

foster a way forward. My hope is that this will be a first step in spring-boarding our community to

take the issues highlighted in this report seriously by taking proactive steps towards safeguarding

our community, especially the most vulnerable amongst us.

Amer Jamil holds a (LLB) law degree from Strathclyde university and BA (Hons) in Islamic

studies from the University of Wales. He spent 10 years studying the Islamic sciences

including 5 years with scholars in the Middle East (Syria and Yemen), gaining him teaching

licenses (ijaza) in various Islamic sciences. His main field of interest is Islamic family law; an

area in which he has studied in depth having studied all four schools of Islamic jurisprudence.

In 2009 he co-founded the Solas Foundation with Shaykh Ruzwan Muhammad and established

the iSyllabus Islamic studies program. He is currently the co-director of the programme.

Forewords

Sacred (body:mind:space)

Sacred (body:mind:space) is an unaffiliated Community Interest Company (CIC) dedicated to

community-based research. Our focus is on researching all forms of abuse in Scottish Muslim

communities in collaboration with established partners. We are driven by centring the lived experiences

and voices of the Muslim community - the heart of Sacred’s work is community empowerment. We work

towards creating a safe and authentic space for survivors¹ as well as the Muslim community at large.

Mahrukh Adnan-Shaukat

She is a senior researcher and brings a wealth of experience to the team from her years of

experience at a women’s support organisation. She has worked on improving the levels of

understanding around equalities in relation to gender, race, and religion, using feedback

from minoritised communities to pilot and design programs in schools and training for

organisations on holistic inclusive practice. She has experience developing research on

a range of topics in collaboration with community members ensuring their protection and

support. She holds a BA in International Relations, a certificate in counselling skills and six

years of helpline experience.

Imam Farooq Mulla

He has worked as an Imam in the USA, London and Lincolnshire as a Chaplain for over

twenty years in various prisons in the UK, including ten years at HMP Whatton, a sessional

Muslim Chaplain at Rampton High Secure Hospital, and as an interpreter with the criminal

justice system.

Dr Rahmanara Chowdhury

She is a Chartered Psychologist and Senior Lecturer in Forensic Psychology at Nottingham

Trent University. She has an undergraduate degree in Ergonomics, masters in Psychology

and completed her PhD at Brunel University London, funded by the ESRC. Her research

interests include domestic violence and abuse, spiritual abuse, forensic mental health,

intersectionality, and holistic well-being. She often engages at the grassroots with

organisations and communities alike, in relation to sensitive issues relating to different

forms of abuse and the intersection of psychology with faith in informing holistic healing.

Alongside her academic publications, Rahmanara has published several books on domestic

abuse in Muslim communities.

Maariyah Adam

She is the Founder and Managing Director of Sacred (body:mind:space). She has a

background in research and development and has been working and volunteering in

community organisations for over twenty years. She holds a BA in Social Sciences, MA in

Islamic Studies, MSc in Public Policy, and is currently a Doctoral Researcher at The University

of Chester. Her research interest is in understanding the role of Islamic-based texts in the

perpetuation of spiritual abuse in Muslim communities in the UK.

The researchers

1 Throughout this report we refer to survivors as those who have experienced abuse. However, within this we acknowledge that not

all survivors have had the opportunity or space in which they have been able to pursue adequate support or recourse to justice.

2. Abuse: Community Perceptions, Reporting and Spiritual Abuse

The Muslim community acknowledges that like other communities, abuse is a significant

issue within the community, with a majority recognising the existence of stigma and a cultural

reluctance to openly discuss abuse. There is widespread consensus that learning about and

addressing abuse is not contrary to Islamic principles, and there is a clear understanding of

the various forms abuse can take, encompassing physical, emotional, verbal, and religious

aspects. Barriers to accessing support include fear, shame, language barriers and being

unaware of available resources. The types of abuse reported range from racism and domestic

abuse to spiritual abuse, with profound impacts on individuals' mental and physical well-

being. Equally, there are low rates of reporting for a host of different reasons including

fear of repercussions, stigma, disbelief, and mistrust in professional ability of religious

authority figures. Many survivors remain silent, fearing community backlash and concerns

about protecting perpetrators or family honour. Spiritual abuse is present within the Muslim

community, with a substantial portion of participants reporting personal experiences or

knowing someone who has experienced such abuse. This abuse encompasses various

forms, including justifying inappropriate behaviour through religion, coercion, physical

violence, and manipulation of religious teachings to maintain control and silence victims.

1. The Scottish Muslim Community: Space and Safeguarding

Muslim community spaces have a profound significance for Muslims in Scotland. There is

a deep-seated need for connection, belonging, and spiritual fulfilment. Mosques emerge as

central hubs, offering a sense of communal identity and worship, with a desire for increased

accessibility and engagement. Engaging Muslim spaces in Scotland are characterised by

peer interactions, accessible language, and opportunities for personal and spiritual growth.

The ideal Muslim community spaces cater to diverse needs, serving as hubs and particularly

supporting women, families, and newcomers to the faith. Muslim spaces are sanctuaries for

faith affirmation, identity preservation, and socialising. There are however significant gaps in

safeguarding practices within Muslim spaces in Scotland, with instances of physical violence,

emotional abuse, and sexual misconduct reported. These breaches are exacerbated by a

lack of awareness, accountability, and institutional support, leading to a culture of silence

and fear of reporting concerns.

Summary of

Findings

4. Individual Experiences of Abuse

The normalisation of abuse within Muslim communities in Scotland is deeply rooted in cultural

and familial norms, perpetuated by a culture of silence and a lack of accountability for all types

of abusive behaviours. Additionally, the role of religion and cultural practices complicates

the understanding of abuse, with survivors grappling with the distinction between Islamic

teachings and cultural norms. Authority figures within Muslim spaces, including religious

leaders and family members, often wield power that exacerbates abusive situations, further

entrenching the culture of silence. Despite the challenges faced, survivors’ experiences have

prompted reflections on personal faith and a push for greater understanding and reform

within Muslim communities.

Abuse within Muslim communities in Scotland profoundly affects survivors physically,

psychologically, socially, and spiritually. Physiological stress responses, mental health

issues, isolation, and strained relationships with family and faith are common consequences.

Coping mechanisms range from cognitive distancing to seeking solace in religious practices.

The impact extends beyond the individual, disrupting relationships and faith communities

in profound ways. Recovery from abuse is described as a complex and non-linear process,

often undertaken without professional support. Survivors rely heavily on their faith for

solace and strength, utilising prayer, rituals, and spiritual practices as coping mechanisms.

However, there are concerns about over-reliance on spirituality as a means of avoidance or

denial. Survivors emphasise the need for safe spaces where they can be heard, believed, and

supported without fear of judgment or reprisal.

3. The Role of Islamophobia and Racism in Sustaining Abuse

Islamophobia and racism permeate the experiences of abuse within the Scottish Muslim

community, serving not only as barriers to seeking support but also as forms of abuse

themselves. Participants frequently cited Islamophobia and racism when defining abuse and

identified them as common types of abuse within the community. These systemic barriers

create micro and macro-level challenges for survivors seeking assistance, hindering

engagement with support services and justice systems, and creating isolation and insecurity.

The pervasive fear of Islamophobia in public spaces and lack of trust in authorities, particularly

the police, further exacerbate these challenges.

Summary of

Findings

Cultivating Mental and Spiritual Wellbeing:

September 2023 – present, ‘Men’s Club’, Muslim men, Glasgow and Dundee

November 2023, Healing Through the Qur’an, The Muslim community, Edinburgh

December 2023, Qawwamoon: Protectors and Providers, Muslim women, Glasgow

December 2023, Tea & Cake Event, Muslim Women, Dundee

December 2023, Islamophobia & Muslim Women, Muslim Women, Online

April 2024, ‘Heart Work’ Retreat, The Muslim community, Loch Lomond

Cultivating Healthy Spaces:

November 2023, Cultivating Spiritual Wellbeing on Campus, Young Muslim students, Dundee

February 2024, Cultivating Healthy Muslim Spaces, The Muslim community, Online

March 2024, The Role of Islamophobia in Sustaining Abuse, Non-Muslim Stakeholders, Edinburgh

Our participants²:

In-person interviews took place in neutral environments, some of which were held online as requested

by participants. Two researchers were present at each interview, except three interviews where one

researcher was present to protect participant wishes. The online survey was disseminated through

a number of different community contacts and shared further afield through these contacts. The five

focus groups were held in a combination of online and community spaces with the following groups:

3 female-only groups (Glasgow, Dundee, Edinburgh)

Mixed-gender young people (Dundee)

Male-only group (Online)

Methodology

1. Research led by Sacred, a grassroots community-engaged organisation in

collaboration with academic support. Our community-based research is a whole

approach that seeks to create collaboration and co-construction with Scottish Muslim

communities. We believe this is essential for autonomy in knowledge creation as it

centres the experiences, voices, and lived experiences at the heart of research,

knowledge production and dissemination.

2. Grassroots engagement was maintained throughout data collection, with data

collection embedded into some of these. This involved holding a series of community

engagements across Scottish Muslim communities as follows,

October 2022, Qawwamoon: Protectors and Providers, Muslim Women

(Online)

November 2022, Safety & Safeguarding in Scottish Mosques, The Muslim Community

(Online)

December 2022, Abuse in Spiritual Contexts, The Muslim Community

(Online)

January 2023, An Introduction to Sacred Research, Muslim Women

(Edinburgh)

3. Research dissemination was organised into ‘Cultivating Mental and Spiritual

Wellbeing’, ‘Cultivating Healthy Spaces’, and ‘Report Launch Events’. Report launch

events are to be held in the summer of 2024. Every event has been a collaborative

effort between local and national community organisations. Events were held between

September 2023 and June 2024 in several formats as follows:

Why community-based research?

Male

Female

Total

One to one

interviews

Online survey

Focus groups

Total

104

2 The number of participants as

recorded in February 2024

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98