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