## **Trustees’ Annual Report for the period** **From** 1[st] April 2023 **Period start date To Period end date** ## 31[st] March 2024 **Charity name:** Inclusive Mosque Initiative ## **Charity registration number:** 1161730 ## **Objectives and Activities** ||SORP reference|| |---|---|---| |Summary of the purposes of
the charity as set out in its
governing document|Para 1.17|1) To proactively uphold, implement and
embed the aims of the Inclusive Mosque
Initiative in its activities as stated in its
Statement of Intent;
2) To maintain and conduct the religious and
educational affairs of the Mosque;
3) To conduct ceremonies, congregations
and meetings of a religious and cultural
nature under the guidance of the
organisation’s aims, Imams and
Management Committee;
4) To teach the spirit, culture, philosophy,
ethics and fundamentals of Islam, with a
view to improving the moral, intellectual and
social condition of Muslims in their
community;
5) To expand the knowledge of Islam
through discussions and Islamic literature by
means of publishing and distributing such
literature electronically and physically and
provide an Islamic resource facility for
communities at large.
6) To engage nationally and internationally
with issues of social, economic and political
justice, to promote the welfare of all living
beings.| |Summary of the main
activities in relation to those
purposes for the public
benefit, in particular, the
activities, projects or services
identified in the accounts.|Para 1.17 and
1.19|Our main activities are split into two key
areas of work 1) providing opportunities for
marginalised Muslims to be in community
with each other, and events where we can
examine, critique and value Islamic
discourse in ways that are liberating and
which challenges racism, misogyny, sexism,
homophobia, transphobia and sectarianism.
In addition, we conduct interfaith and LGBT+
Muslim wedding ceremonies where we
demonstrate and discuss everyone’s right to
freedom of belief and religion as well as
safety in relationships. This area of work
reflects all of charitable purposes as| **----- Start of picture text -----**
mentioned above.
2) Engaging with support services to make
them safer and more inclusive of
marginalised Muslims. This area of work
reflects our sixth charitable purpose as
outlined above.
Statement confirming Para 1.18 The trustees have done their best to
whether the trustees have consider guidance from the Charity
had regard to the guidance Commission on what public benefit should
issued by the Charity be delivered through our work.
Commission on public
benefit
**----- End of picture text -----**
## **Additional information (optional)** You may choose to include further statements where relevant about: **----- Start of picture text -----**
SORP reference
Para 1.38
Policy on grant making
Para 1.38
Policy on social investment
including program related
investment
Para 1.38
Contribution made by
volunteers
Other
**----- End of picture text -----**
## **Achievements and Performance** SORP reference |Summary of the main
achievements of the charity,
identifying the difference the
charity’s work has made to
the circumstances of its
beneficiaries and any wider
benefits to society as a
whole.|Para 1.20|We began this period by launching a short-
term support group for LGBTQ+ Muslims.
This provided space over spring and
summer for LGBT+ Muslims to meet in
person and talk through the homophobia,
biphobia, queerphobia and transphobia they
experience, process pain and build
resilience as a group. This was a particularly
impactful activity for isolated Queer and
Trans Muslims who struggle to find spaces
where they will be welcomed and supported.
And for those at the sharp end of the cost of
living crisis who found themselves without
resources they could usually rely on. The
community fed back that the knowledge
sharing that occurred in this support group
was a huge benefit and added to their
resilience and hope through challenging
times.
We celebrated Eid ul Fitr together in April
and Eid ul Adha in June led by Imams from
our community whose experience of multiple
forms of marginalisation reflects that of many
people in the Inclusive Mosque community.
We created a safe inclusive prayer space
that emphasised freedom of belief and
religion and centred disability justice,
feminist principles and anti-racism.
Feedback from the community showed that
Muslims who experience misogynoir and
ableism as well as families with young
people and children were especially grateful
to find an accessible Muslim-run space for
families that actively challenges patriarchy
and gender segregation.
_“the re-framing of Hajar as a woman_
_abandoned rather than as usual, as this_
_“strong” Black woman... I felt seen and felt_
_so much love for this mother of the faith”_
_“crip community <3 (had planned to come in-_
_person but had a flare today so came online_
_instead – thanks for providing this access”_
In September we ran a workshop for
researchers from the mental health and
LGBTQ+ sectors to challenge extractive
research practices which harm the subjects
they are meant to help. The feedback
showed more events like this are
desperately needed as researchers are well
aware of the harm their research methods
involve but struggle to advocate for methods
that would resource the communities, they
want to work with rather than extract
knowledge and time from them. This
workshop came out of the huge number of
requests we had from researchers who| |---|---|---| wanted us to help them reach LGBTQ+ Muslims to gather data about their experiences of trauma and conversion abuse but showed little understanding of the impact of their research methods. This work led to a follow up session with peer researchers from migrant backgrounds in Glasgow who had been successful in producing research on their communities on their own terms but struggled to have their work valued by stakeholders within Public Health Scotland. This work had immediate benefit to researchers who, with our support, were able to evaluate their success and strategise their next steps. We gathered the Inclusive Mosque community once again to mark Arba’een in September 2023. This event memorialises the murders of prophet Muhammed’s family in 680AD. We highlighted the role of women in surviving war and preserving Islamic history, emphasising their role in challenging injustice and standing up to tyrants at great risk to themselves. Feedback from the community showed that this anti-sectarian event which brings together Sunni and Shia Muslims, but centres Shia voices is a useful way to reexamine Islamic history from a feminist perspective, demonstrating equality and challenging the marginalisation of women historically and today. In October, members of the Faith & VAWG Coalition joined our workshop on Trans inclusion in the VAWG sector which we delivered in partnership with Trans Actual UK. We were able to present faith-based arguments for existing in solidarity with gender-expansive folks and not being distracted by transphobia which is designed only to stoke fear, segregation and the dehumanisation of trans people. This was especially useful to cis women of faith working in the VAWG sector who are navigating tense arguments between the women’s rights movement, the trans rights movement and religious communities. Our workshop showed participants that we don’t need to be divided and that if we overcome our fears of the ‘other’ we can work together for safety for all people who experience gender-based violence. Importantly, we were able to show there is nothing in Islam that justifies maltreatment or segregation of trans people and in fact prophet Muhammed acknowledged the existence of gender expansive people who existed in his era and offered ways for them to pray in congregation with him. In October and December 2023, we held two halaqa discussion groups where we explored themes from the Qur’an in a justice-focused way. We explored wealth in the Qur’an and collectively examined what it means to be charitable and some of ways conversations of wealth and the distinction between those who need help and those who give help embeds harmful class structures. Crucially we explored different Qur’anic interpretive methods, shedding light on why some interpretations create harm and why some are more liberatory. This equipped the Inclusive Mosque community with information that helps them decide on their own approach to the Qur’an and challenge those who interpret it in harmful ways. This conversation explored disability justice and what it means to be a disabled person who helps and receives help breaking apart binary and degrading notions of ‘haves’ and ‘have nots’. Our December Halaqa ‘Bearing Witness – Muslim understandings of Justice and Suffering’ was a place for us to explore the impact of the genocide against Palestinian people and the multiple other genocides happening across the world in Sudan, China, West Papua and DRC among others. We focused on the impact of the proliferation of violent images across social media and mainstream media and discussed the Islamic concept of ‘bearing witness’ to injustice which supported community members to interact with social media images and videos in more purposeful and constructive ways. This event provided a vital space for mental health support through extremely challenging times for the Muslim and diaspora communities in the UK and a way of developing tools for ourselves to keep going despite horrific realities. Before Ramadan began in March 2024, we held one of our most successful and well attended events of the period, a halaqa discussion group called ‘Ramadan for Muslims who don’t fast’. We gathered our community to talk about how Muslims can navigate Ramadan when mental health, medication, disability, illness, menopause and menstrual cycles make engaging with Ramadan, particularly the fasting element, very difficult. This event was particularly beneficial for Muslims with diagnosed mental health conditions, and Muslims experiencing perimenopause and menopause. These groups are often ignored in conversations about Ramadan and commonly made to feel like they shouldn’t share their experiences. The feedback was overwhelmingly positive and there was a huge appetite from the community to hold more regular events on such topics. Lastly, we closed out this period with a buzzing Ramadan programme which again offered a community of marginalised Muslims and their loved ones a regular space based on feminist principles with no gender segregation and challenging sectarian practices. Some feedback from an attendee shows the impact this work is having on multiply generations: _“We are bringing up two daughters and I want them to learn about the beauty and peace of Islam without the patriarchal aspects. I love plurality! Now I can introduce my daughters to an inclusive mosque with female imams where all can pray side by side - an alternative/addition to the other mosque we occasionally attend.”_ ## **Additional information (optional)** You may choose to include further statements where relevant about: |Achievements against
objectives set|Para 1.41|| |---|---|---| |Performance of fundraising
activities against objectives
set|Para 1.41|| |Investment performance
against objectives|Para 1.41|| |Other||| ## **Financial Review** Review of the charity’s Para 1.21 financial position at the end of the period Statement explaining the Para 1.22 policy for holding reserves stating why they are held Amount of reserves held Para 1.22 Reasons for holding zero Para 1.22 reserves Details of fund materially in Para 1.24 deficit Explanation of any Para 1.23 uncertainties about the charity continuing as a going concern |Details of fund materially in
deficit
Para 1.24
Explanation of any
uncertainties about the
charity continuing as a going
concern
Para 1.23|Details of fund materially in
deficit
Para 1.24
Explanation of any
uncertainties about the
charity continuing as a going
concern
Para 1.23|| |---|---|---| |**Additional information (optional)**
You may choose to include further statements||where relevant about:| |The charity’s principal
sources of funds (including
any fundraising)|Para 1.47|| |Investment policy and
objectives including any
social investment policy
adopted|Para 1.46|| |A description of the principal
risks facing the charity|Para 1.46|| |Other||| ## **Structure, Governance and Management** |Description of charity’s
trusts:||| |---|---|---| |Type of governing document
(trust deed, royal charter)|Para 1.25|| |How is the charity
constituted?
(e.g unincorporated
association, CIO)|Para 1.25|| |Trustee selection methods
including details of any
constitutional provisions e.g.
election to post or name of
any person or body entitled
to appoint one or more
trustees|Para 1.25|| **Additional information (optional)** You may choose to include further statements where relevant about: |||| |---|---|---| |Policies and procedures
adopted for the induction and
training of trustees|Para 1.51|| |The charity’s organisational
structure and any wider
network with which the
charity works|Para 1.51|| |Relationship with any related
parties|Para 1.51|| |Other||| ## **Reference and Administrative details** Charity name Other name the charity uses Registered charity number Charity’s principal address ## **Names of the charity trustees who manage the charity** |1
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**year**|**Name of person (or body) entitled**
**to appoint trustee(if any)**| |---|---|---|---|---| ||Daniel Diaz|Chair (since
November 2023)||| ||Maryam Din|Trustee|Since February2024|| ||Sarah Saraj|Trustee|Since December 2023|| ||Halima Hussain|Chair (April -
October 2023)||| ||Latifa Akay|Trustee|Until February2024|| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| |||||| – Corporate trustees names of the directors at the date the report was approved **Director name** Name of trustees holding title to property belonging to the charity **Trustee name Dates acted if not for whole year** ## **Funds held as custodian trustees on behalf of others** Description of the assets held in this capacity Name and objects of the charity on whose behalf the assets are held and how this falls within the custodian charity’s objects Details of arrangements for safe custody and segregation of such assets from the charity’s own assets ## **Additional information (optional)** ## **Names and addresses of advisers (Optional information)** **Type of Name Address adviser** **Name of chief executive or names of senior staff members (Optional information)** ## **Exemptions from disclosure** Reason for non-disclosure of key personnel details ## **Other optional information** Declarations Slgn•d oft bthall of tho Ch￿￿Y'S InMIMs SigMlur•(s) Full namd•) Chalr. ¢tcj CWcLir 30 CIIARITY CO•AMISSION FOR ENGIAPID AND WALES 1161rAI nts accounts Receipts and pa CC16a To 31rJr24 Section A Receipts and payments fvnd¥ fvnd• Totsl L••¢ A1 R•c•l Grants 87.074 E¥8nlB nwn 232 1 J1• AR) tabl•l. 94.gos A3Pa Pernonnel XT30 47. 10,308 14212 5217 755 Wl3 rch•8M. • tsbl• 3.132 .v 73.313 4702 AS Tr•nsf•rn betw••Tr fundB A8 C•¥h lunds last ￿ •nd Cash lund$ th15 year end 6n 557 CCXX R1 acuAwAb ISS) Section B Statement of assets and liabilities at the end of the period Unr•strlcted R•strlct•d Endowmènt Cato90rt•8 D•talls B1 Cath fund• 41418 43.on 46 •roWvl) Unr•strlct•d R•8trlct•d Endowm•nt fund• nd• lund• Details Dèt•ll$ Fwmlkn ¢wrnrfv• Dot811• B4 AsMt• r•tsln•d for th• Detall8 B5 Uablllti behaffof al the tsw8t n8twe Print Nam6 AtK)(EL DI oi CCXX R2 ￿cL¥￿￿ ISSI ## **Independent examiner's report on the accounts** ## **Section A Independent Examiner’s Report** **Report to the** Charity Name **trustees** Inclusive Mosque Initiative **On accounts for** 31/03/2024 **Charity no** 1161730 **the year ended** I report to the trustees on my examination of the accounts of the above charity (“the Trust”) for the year ended **31/03/2024** ## **Responsibilities** As the charity's trustees, you are responsible for the preparation of the accounts in accordance **and basis of** with the requirements of the Charities Act 2011 (“the Act”). **report** I report in respect of my examination of the Trust’s accounts carried out under section 145 of the 2011 Act and in carrying out my examination, I have followed all the applicable Directions given by the Charity Commission under section 145(5)(b) of the Act. ## **Independent examiner's statement** I have completed my examination. I confirm that no material matters have come to my attention in connection with the examination which gives me cause to believe that in, any material respect: - the accounting records were not kept in accordance with section 130 of the Charities Act; or - the accounts did not accord with the accounting records; or - the accounts did not comply with the applicable requirements concerning the form and content of accounts set out in the Charities (Accounts and Reports) Regulations 2008 other than any requirement that the accounts give a ‘true and fair’ view which is not a matter considered as part of an independent examination. I have no concerns and have come across no other matters in connection with the examination to which attention should be drawn in this report in order to enable a proper understanding of the accounts to be reached. _._ |**Signed:**
**Name:**
**Address:**

||**Date:**|29/01/2025| |---|---|---|---| ||Andrew Hopkins||| ||Birmingham Voluntar Service Council – Accountancy Services||| ||Latham House, Paradise Street||| ||Birmingham, B1 2AJ||| ||||| **Oct 2018** **IER** 1