Spiritual abuse in Muslim communities is a profoundly painful issue. It is defined as the misuse of religious authority or position to exploit, manipulate, or harm others for personal gain, which includes “financial gain, sexual misconduct, or harassment/bullying”, and physical abuse. This type of abuse is especially damaging when it comes from trusted religious figures who have garnered respect in the community as knowledgeable or responsible people. While the experiences and healing of victims are central, addressing spiritual abuse requires shared responsibility.

Witnesses, family members, and communities play a critical role in creating supportive environments where abuse is acknowledged, victims are empowered to speak up, and accountability is pursued. The onus should not fall solely on victims to confront abuse but on society as a whole to stand against it. This article examines the dynamics of spiritual abuse within Muslim communities, the barriers to collective accountability, and the steps we can take to foster healing and ensure accountability.

Religious figures, such as imams, scholars and teachers are trusted to guide the community due to their knowledge of the Qur’an and sunnah, but when this power is abused, it can cause deep spiritual trauma and psychological harm. This can also extend to individuals in positions of authority within the Muslim community, such as masjid board members and trustees. These individuals are held to a higher standard because they are in a position of trust – amanah – “that affects not only large numbers of individuals but also the morality, resilience and cohesion of the community”. Abuse of this power can have far-reaching consequences. 

 Forms of spiritual abuse in Muslim communities:

1. Financial Exploitation and Mismanagement 

Abusers may manipulate individuals or families for monetary gain by:

• Soliciting donations under false pretenses, misusing funds for personal gain instead of community service.
• Exploiting vulnerable individuals (e.g., widows, converts, people who want to take part in a good cause for spiritual growth) who trust them due to their religious status.
• Insisting on personal control over community funds, discouraging transparency or oversight, and using those funds without accountability.
• Running businesses under the guise of a “community project” or “Islamic investment,” where profits are used for personal enrichment rather than communal benefit. 

This misuse betrays trust and contradicts the Qur’anic command to handle finances with justice and transparency, 

“Indeed, Allah commands you to return trusts to their rightful owners; and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.” (Surah An-Nisa 4:58)

2. Sexual Misconduct

Religious figures may exploit their position of authority for sexual gain, leading to significant spiritual and emotional harm. This abuse can manifest in various harmful ways, such as:

• Predatory Grooming: Exploiting the trust and vulnerability of young or susceptible individuals, developing inappropriate emotional or physical relationships under the guise of spiritual mentorship or care.
• Coercion and Harassment: Using religious authority to intimidate or pressure their victim into sexual acts, often disguising it as part of religious mentorship or spiritual guidance. This could involve suggesting that such acts are necessary for one’s spiritual development or closeness to Allah, and threatening harm to their reputation, livelihood and family if the victim does not oblige.
• Manipulating Vulnerability: Abusers may take advantage of individuals seeking counselling or spiritual advice, using their power to exploit emotional or psychological vulnerabilities for sexual purposes. These abuses often occur in private settings, where the victim feels too ashamed or intimidated to speak out.
• Sexual Exploitation in Religious Counselling: Taking advantage of personal, private sessions (whether physical or virtual) to push boundaries, suggesting that closeness with the religious figure equates to spiritual progress or salvation.
• Misuse of Marital or Family Guidance: In some cases, religious figures may use their position to manipulate individuals in troubled marriages, offering counsel that includes inappropriate requests or behaviour under the guise of resolving marital issues.

Such acts are severe violations of Islamic ethics, as the Prophet Muhammad ﷺ said, “There is no harming nor reciprocating harm.” (Ibn Majah).

3. Emotional Abuse

• Inappropriate Jokes or Comments: Making belittling or offensive remarks about someone’s religious knowledge, struggles, or personal attributes. For instance, joking about someone’s sincerity in practicing Islam or subtly mocking their appearance under the guise of casual conversation.
• Verbal Harassment: Employing sarcasm, condescension, or dismissive language to undermine someone’s confidence. This might include phrases like, “If you were truly faithful, you wouldn’t need to ask this,” or questioning the individual’s commitment to Islam in a way that is demeaning.
• Excessive Criticism: Constantly pointing out flaws or shortcomings in an individual’s practices or beliefs without constructive guidance, often leaving the person feeling inadequate or judged.
• Creating Dependence: Discouraging individuals from seeking advice or support outside their authority, increasing isolation and control.

4. Physical Abuse

Physical abuse refers to any deliberate act that causes physical harm, injury, or trauma to another person through bodily contact under the pretence of discipline. This type of abuse often targets vulnerable individuals such as children, elderly people, women, individuals with disabilities, or those experiencing mental health challenges. According to FACE’s code of conduct, corporal punishment involves actions that cause discomfort, including but not limited to:

• Spanking, hitting, slapping, pinching, ear pulling, jabbing, shoving, or choking
• Throwing objects to threaten or harm others
• Forcing someone to hold an uncomfortable position for extended periods
• Restricting someone to an uncomfortable or confined space
• Denying access to the bathroom

Such behaviours contradict the prophetic model of nurturing individuals with gentleness, compassion, and wisdom. Islam encourages leaders to guide with mercy, as emphasised in the Qur’an,

“It is out of Allah’s mercy that you ˹O Prophet˺ have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you.” (Surah Ali ‘Imran 3:159)

Recognising Signs of Spiritual Abuse by Leaders

Spiritual abuse by religious leaders can be subtle and insidious, often leveraging their position of trust and authority. Below are specific signs and scenarios that may indicate such abuse, framed with key concepts like moral confusion, trauma bonds, and grooming.

• You may feel isolated: A religious leader might attempt to alienate you from your family or community, claiming it’s necessary for your spiritual growth. They may frame your family or friend’s advice as a threat to your faith or encourage silence in the face of abuse, saying it will elevate your spiritual rank. This isolation serves as a foundation for grooming, where trust is slowly gained and then manipulated to exploit the victim. 
• You may live in constant fear: Abusers often create an environment of fear by emphasising their spiritual authority. They might suggest questioning them is equivalent to doubting Allah, instilling fear of divine punishment or communal shame. This moral confusion clouds the victim’s ability to differentiate between religious obligations and the abuser’s self-serving demands, thinking that a person of this religious calibre would never engage in sin. 
• You may feel manipulated: Abusers exploit emotions like guilt, using religious rhetoric to justify their actions. They may imply that struggling to follow their guidance signifies weak faith or ingratitude, sometimes even misquoting hadith or ayat to prove their point. This manipulation can foster trauma bonds, as victims internalise the abuser’s authority, especially as it relates to religion and spirituality, and feel emotionally dependent on their approval.
• You may experience a violation of personal boundaries: Under the guise of spiritual guidance, leaders may cross physical, emotional, or spiritual boundaries. For example, they might insist on unsupervised private meetings, where they exploit vulnerabilities to deepen control or initiate inappropriate contact.
• You may resist leaving the situation: Victims often endure prolonged harm due to the leader’s status and the pressure to maintain the community’s image. Abusers might say that exposing their behaviour would tarnish the community, placing undue responsibility on the victim. This can lead to a state of nonresistance to prolonged abuse, where victims feel trapped by societal expectations and fear of isolation.

Recognising these patterns is essential to protect yourself and others. Abuse stems solely from the choices of the abuser and is never the victim’s fault.

Although research and data on spiritual abuse by religious figures in Muslim communities is scarce, there is sufficient anecdotal and case-based evidence suggesting that victims commonly experience scenarios like these. Reports of financial exploitation, sexual misconduct, and psychological harassment have surfaced in various community settings, often underpinned by an abuse of authority and trust. 

The scarcity of data does not mean these instances don’t occur; rather, it highlights the need to address the stigma and silence around these issues and subsequently create productive pathways toward accountability and healing. While barriers to open dialogue remain, things are changing. Increased awareness and advocacy for accountability are starting to shift the conversation.

This requires confronting the cultural and social barriers that inhibit open dialogue and reporting, which can pave the way for research, policy changes, and community education, instead of repression, victim-blaming, and complicity. An important factor in achieving any of these goals is to understand Islam’s perspective on accountability and justice, especially as it relates to authority figures in religious spaces. 

Islamic Teachings on Accountability and Justice

In Islam, justice and accountability are not just abstract ideals but actionable principles, even for those in positions of authority. 

This sense of accountability and public responsibility is reinforced by the Qur’an, which commands believers to stand firm in justice, regardless of who the oppressor may be. Allah ﷻ says in the Qur’an,

“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives…” (Surah An-Nisa, 4:135)

This verse emphasises the importance of upholding justice, even when the oppressor is someone close to us, including those in positions of power.

Additionally, Islam recognises that no one, regardless of their position, is above reproach or free from mistakes. Religious scholars and figures are accountable for their actions. The Prophet ﷺ said,

“None of you will enter Paradise because of your deeds alone.” They asked, “Not even you, O Messenger of Allah?” He said, “Not even me, unless Allah grants me His mercy.” (Sahih Bukhari)

This hadith serves as a reminder that all human beings, even those in positions of religious authority, are prone to error and require Allah’s mercy. It emphasises that no scholar or imam is exempt from accountability, and it is crucial to recognise this when addressing issues like spiritual abuse. It is a crucial understanding when addressing spiritual abuse, as no scholar or imam is exempt from accountability. Islam promotes the pursuit of justice, not blind obedience, and encourages critical examination of actions, even when they come from figures of authority.

There are countless mentions in the seerah of the Prophet ﷺ and his ﷺ companions in which people were brought to justice regardless of their position in society. One of many examples of this sense of justice is in Fatimah bint al-Aswad, a woman from a respected tribe, who was caught stealing. When her case was brought to the Prophet ﷺ, some companions hesitated to enforce the punishment due to her high social status. Usamah ibn Zayd, a beloved companion, tried to intercede on her behalf. The Prophet ﷺ responded sternly, emphasising the principle of equality in justice. He ﷺ said,

“By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand.” (Ibn Majah)

This case is a powerful example of justice being applied impartially, regardless of a person’s social standing.

The Prophet Muhammad ﷺ emphasised the sanctity of a person’s dignity and rights, as reflected in the hadith,

“The life, property, and honour of a Muslim are inviolable to another Muslim.” (Sahih Bukhari)

This hadith underscores that no individual—regardless of their status—has the right to harm another’s life, wealth, or honour. It emphasises the importance of safeguarding the rights of others and ensuring justice is always upheld.

Despite the prevalence of such cases in our society, public discussions about abuse allegations against religious leaders often become polarised with loyalty or antipathy towards the leader driving the community’s position and resulting in toxic divisions. While these debates centre on principles of either concealing sins or forbidding wrong, they often overshadow the direct harm to victims and the responsibilities of those closest to the situation, leaving communities in a state of uncertainty about the route to take.

In an article published by the Hurma Project, Syed (n.d.) elucidates the position of religious authorities and legal scholars, “The value of concealing sin does not apply to individuals entrusted with the public interest or the private good of other individuals.” He elaborates that this also includes “potential character faults” that may inhibit the individual’s ability to fulfill his duties or responsibilities.

Sins that violate the rights of others (huqooq al ‘ibad) are, in certain cases, obligatory or recommended to expose, while the sins that violate the rights of Allah (huqooq Allah) are the ones that mostly qualify for concealment.

The reluctance to speak out against wrongdoing, especially within the community, is addressed by the Prophet’s ﷺ guidance,

“Whosoever sees an injustice, let him change it with his hand; if he is not able to, then with his tongue; and if he is not able to, then with his heart, and that is the weakest of faith.” (Muslim)

This hadith teaches that speaking out against injustice is not only a right but also an obligation. In the case of spiritual abuse, speaking out is not backbiting but an essential act of justice.

As the Prophet Muhammad ﷺ taught, “Help your brother, whether he is an oppressor or the oppressed,” clarifying that “helping the oppressor means stopping their oppression.” (Bukhari)

It is our duty as individuals to ensure that institutions are held accountable by establishing systems where professional and Islamic codes of conduct are not merely created but are actively enforced and upheld. This ensures that justice is not only theorised but practiced in every aspect of our community life. 

A Note on Victim-Blaming and Barriers to Reporting Abuse

One of the challenges in addressing sexual abuse within Muslim communities is the tendency to deflect blame onto practices like hijab and gender segregation, rather than confronting the abuse itself. While hijab and gender segregation guidelines are acts of worship and divine rulings designed to foster safety and dignity, they are not absolute shields against abuse. Misusing these teachings to blame victims rather than holding perpetrators accountable is an injustice and deflects focus from the fact that abuse occurs at all levels and within many types of relationships, including cases of child sexual abuse where the perpetrator is a close relative or a person of the same gender. 

Victims often face intense pressure to preserve family honour and avoid shame, while cultural modesty surrounding discussions of sexuality prevents essential conversations about abuse prevention. Survivors may also face stigmatisation or be labelled as damaged or rebellious, while perpetrators are shielded to protect familial or community reputation. These are some barriers that victims and witnesses face in reporting and seeking treatment in Muslim communities. Below are some actionable steps that individuals and communities can take to mitigate some of these barriers, whether the abuse has been financial, sexual or emotional. 

The Path to Healing

As individuals, what steps can we take to ensure that we are mitigating instead of perpetuating harm? Healing from spiritual abuse as a community takes time, but it is possible. 

While providing advice and action steps to victims and survivors of abuse is crucial, their acknowledgment or awareness of the abuse holds little weight if those around them—such as family, friends, or witnesses—are actively repressing it.

In many cases, the inability or unwillingness of loved ones to recognise and support the victim only exacerbates the situation, leaving the victim feeling isolated and invalidated. 

Proactively breaking the silence and fostering a culture of support and accountability ensures victims are not left to carry their pain alone. The following steps outline how individuals and communities can nurture healing and accountability in their roles as witnesses, family members, and community members. 

For Individuals

1. Educate Yourself and Acknowledge Spiritual Abuse as a Contradiction to Islamic Values: Learn to identify spiritual abuse, including power dynamics, manipulation, and exploitation in religious spaces. Recognise abuse as contradictory to Islamic principles of justice and compassion. Brushing off abuse enables abusers and isolates victims, whereas acknowledging it and validating the victim’s experiences are transformative steps toward healing and accountability. Explore and learn about instances in Islamic history where individuals in positions of power were held accountable. It requires immense courage to speak up against injustice, but remember that your support can be transformative for the victim’s journey to healing.

2. Document and Report the Abuse Confidentially: As a whistleblower, your first step should be to document any instances of spiritual abuse with as much detail as possible: record dates, times, and descriptions of incidents. If safe to do so, report the abuse to trusted authorities, such as a community leader, independent review board, or legal professional, while maintaining confidentiality to protect both the victim and yourself.

3. Seek Allies and Build Support: Addressing spiritual abuse can be difficult alone. Build a network of allies who also share your concerns and can provide support, either emotionally or in taking collective action. Strength in numbers can help safeguard against retaliation and amplify your efforts for justice.

4. Reaffirm Healthy Boundaries: Encourage and model healthy boundaries. If you witness spiritual abuse, do not normalise the toxic behaviour or enable it through silence. Speak up and set firm boundaries to protect both yourself and the victim. Healthy boundaries are vital to creating safe spaces.

For Communities

Communities should ideally have existing laws or guidelines for addressing spiritual abuse. If such systems are not in place, please consider the following steps:

1. Adopt a “Suspended Until Investigated” Principle: When individuals in public positions of power face accusations of abuse, Islamic tradition emphasises the principle of “suspended until investigated” over “innocent until proven guilty.” This ensures that the accused does not continue in a position where they might harm others while the investigation is underway. Communities should establish clear protocols to enforce this principle, balancing justice for all parties by:

• Promptly suspending the accused from their position during the investigation.
• Ensuring a fair, thorough, and independent review of the allegations.
• Providing transparent updates to the community, maintaining confidentiality where necessary to protect all involved.

2. Challenge Toxic Norms and Protect Justice: Real change happens when individuals are willing to challenge toxic norms and prioritise the community and the victim’s well-being over the institution’s image. If you witness abuse, it’s crucial not to stay silent for the sake of preserving an institution’s image or protecting the abuser. Uphold justice, as Islam teaches, even if it means confronting uncomfortable truths. If there are no whistleblower policies in place, rally a group of people who may have witnessed what you have witnessed and take collective action to address the issue, such as signing petitions, approaching the leadership with concerns, and offering to help create change through policy development.

3. Acknowledge and Validate Abuse through Community Education: Recognise spiritual abuse and its harmful effects. Validate victims’ experiences and offer practical support by connecting them to legal, mental health, and spiritual professionals outside of the abuser’s influence. Educate the community about spiritual abuse, healthy boundaries, and justice through workshops and khutbahs focused on compassion and safeguarding the vulnerable. You may find that many are silently suffering from cases of spiritual abuse, which can occur in various relationships, including teacher/student, parent/child, and husband/wife dynamics.

4. Establish Safe Disclosure Channels: Create confidential, secure avenues for victims and witnesses to report abuse that protects their identity. Ensure that their concerns are heard, respected, and acted upon promptly.

5. Advocate for Accountability and Transparency: Silence or complicity from community leaders or institutions perpetuates abuse. Build systems of transparency and accountability, such as:

• Independent review boards to investigate complaints against religious figures.
• Community-led efforts to create transparent reporting policies.
• Checks and balances within leadership hierarchies to prevent abuse of power.

6. Establish a Crisis Response Framework as Part of the Policy: Being prepared for crises includes:

• Forming a Crisis Response Team with professionals, such as attorneys, victim advocates, and therapists.
• Creating and providing access to spiritual abuse toolkits tailored for Muslim communities.
• Offering ongoing support groups for victims to foster healing and resilience.

Spiritual abuse by religious figures is a deeply harmful violation of trust that can shatter individuals’ faith and communities’ cohesion. While addressing these issues requires significant courage, Islam’s teachings on justice and accountability provide clear guidance and encouragement. By fostering open dialogue, promoting transparency, and standing firm against abuse, Muslim communities can create safe, nurturing spaces rooted in the principles of fairness and compassion. True leadership lies in serving the community with integrity, and our collective duty is to uphold this standard.

Further Reading

• HURMA PROJECT
• Facing Abuse in Community Environments
• In Shaykh’s Clothing
• Spiritual Abuse in the Muslim Community | DOCUMENTARY
• Addressing Abuse Amongst Muslims: A Community Call-In & Leadership Directives | The Female Scholars Network

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References

• Shakfeh, D. (n.d.). Identifying and Addressing Financial Abuse By Muslim Organizations. In Shaykh’s Clothing: Overcoming Spiritual Abuse. https://inshaykhsclothing.com/ 
• Awaad, R., & Riaz, T. (2020). Insights into the Psychological Sequelae of Spiritual Abuse. In Hurma Project Research Conference, Chicago, IL
• Mattson, R. (2024). Accountability in the Islamic Tradition. In Hurma Project Research Conference, Chicago, IL.
• Chowdhury, R., Winder, B., Blagden, N., & Mulla, F. (2021). “I thought in order to get to God I had to win their approval”: a qualitative analysis of the experiences of Muslim victims abused by religious authority figures. Journal of Sexual Aggression, 28(2), 196–217.
• Syed, M. (n.d.). On Concealing the Sins of Religious Leaders. Hurma Project. 
• Code of conduct. FACE. https://facetogether.org/thecode