The last detention and the consequences The indictment Among the prominent in Texas, the imam, the teacher of the Qur’an, the teacher of the Maghreb Institute and Yamam Sharif on charges of exploiting the multiple children, ignited a fire storm within the American -Islamic society and started a significant discussion related to religious teachings, ethics and societal accountability.

Many researchers from researchers and representatives of prominent institutions have responded to the horrific allegations and the damned evidence offered by the FBI by recognizing that abuse and exploitation affects our society like anyone else, and emphasizing the importance of improving child protection in all contexts and settings.

However, many among us either refused explicitly the belief that such crimes could have been committed by the prominent Quran teacher who works in a reputable national Muslim institution, or tried to stop the conversation in this regard in a misleading effort in order to “protect society and the image of Islam.”

Unfortunately, many critical societal conversations were subjected to an honorable indictment, based on bad interpretation and misfortune of Islamic teachings and morals. As such, a deeper look at some of the most common arguments used to stifle the sexual assault on children in the Islamic community are needed:

Sins must be hidden.

Upon hearing the allegations related to Charif, many in society rushed to remind those who talk about the horrific news that “sins should be hidden.” This is a refusal to continue every time a religious leader is accused of misconduct, abuse, or even violence, and often suffocates critical and accountability discussions.

Yes, it is true that “hiding sin” is an important religious principle. However, jurists emphasize that only “special” sins of the general believers and religious leaders – such as eating Peppperoni Pizza – must be hidden.

Like most religious principles, hiding sin in Islam is balanced with other principles, as Mairaj Syed appears in his research paper About hiding the sins of religious leaders. Removing damage, prohibiting misconceptions, prosecuting crimes, and definitely accountable leaders of leaders to hide sin.

This means that the sins committed by leaders that lead to harm to others or undermine the moral safety required by the community host – such as sexual assault on children – should be exposed to immediate steps to remove damage and prevent its recurrence. This may include a criminal or civil claim, shooting, abolition of formation, issuing general data for society, and any other steps necessary to ensure the suspension of damage, and the perpetrator is prevented from repeating the crime.

“Avoid discussing this, because it amounts to gossip”

Whenever the abuse against a teacher or leader of a respected society is accused, warning the verses of the Qur’an against slander and exhausting the candles-the same as those that were revealed on the occasion of the mandate of Aisha (Q44: 15-16)-some are called by some to suffocate the societal discussion, and circulation Warnings against an individual, and even a discussion directed towards the solution between the leaders. We have seen that this happens again regarding the investigation of the alleged abuse of Sherif.

Sometimes, this approach is driven by understandable concerns that the general discussion of scandals within our religious society will be weapons by Islamophobis. However, there are many problems in this approach.

First of all, confidentiality, concealment of abuse and lack of transparency are radical reasons that facilitate the continuous violation of the perpetrators of others. Second, when the fact -based and enlightened discussion, which is led by experts, is stifled, rumors and misleading information are inevitably spreading to fill this void instead. Third, warnings against the aggressors are necessary to remove immediate harm, educate society, and the aggressors at their expense, and ensure that they are not re -frame.

“About his condemnation is proven”

Virtual inadequacy, of course, is an important principle in Islamic law. It must already be assumed that every individual is innocent in order to prove his guarantee. But this does not mean that the accused individual must enjoy impunity and continue his influential role within society during the investigation of claims against them.

In fact, in the face of these serious accusations, the Islamic supervision and accountability system teaches us to suspend the individual from the fees during the investigation of the complaint.

“When it comes to individuals who occupy public sites of power and power, the Islamic tradition is completely clear on the steps that must be taken when there is an accusation of abuse of power [rather than personal wrongdoing]Interesting in its paper 2024, Ingrid Matson explained Accounting in Islamic traditionsAnd I wrote that the principle of adhering to it in such a case is not “innocent until it is proven guilty,” but “suspended until the investigation.” This is a large -scale administrative practice and perhaps … We have many reports on [the caliph] Omar does this with his rulers, judges and military leaders, “Matson explains.

Therefore, while “innocents until his conviction” guides us not to punish the individual until the legal procedures are completed, “the suspension until the investigation” is the temporary commitment when submitting complaints about the abuse of power. Think of this approach as legislation to remove the damage: While inquiries and investigation are underway, the possibility to harm the other defendant requires their temporary removal from his position, to restore and erase violations in the future if it is proven that they are innocent.

Since the disclosure of the alleged Sharif’s behavior, many of them are clearly struggling to believe that such an attack could have occurred within our society, not to mention his commitment by the respectable teacher of the Qur’an. This is a common and understandable response when a defective leader or teacher with flawless scientific credentials is accused, which is part of a society coherent with such crimes.

In our theology, however, the prophets are only infallible or protected from sin, not the Awalia (the saints) and the righteous, and certainly not their followers. Countless spiritual authorities have warned that those who believe that they are good saints can fall into great sins, or what is worse, become corrupt. The moment we start thinking that this cannot happen in our society is the moment when we become more vulnerable to harm, or collusion in the positions of ill -treatment, or that we deal with us (may God protect us). This is an important reminder of scientific and spiritual societies that you think are protected from ill -treatment that occurs within them because they have ISNAD/a Wali or Shaintly Shaykh/Idhn (then to teach or direct others).

Aside the spiritual theology, we have already seen multiple cases of abuse that occur in societies with all these characteristics, and the abuse implemented by individuals who have strong scientific credentials. Therefore, we cannot bear the costs of adhering to the illusion that abuse cannot happen in our society or our group. No individual, society, or religious trend is protected from falling into a spiritual abuse, and it is believed that this is the case in the conditions specified for the abuse.

“Free mixing and liberal/feminist ideas are blame”

He tried a lot of Islamic debate about the allegations addressed to Sharif to blame the problem in “free mixing”, “liberal” or “feminist” in society. Regarding this evaluation, the proposed solutions are their “correct” coverage of women, the separation of both sexes in Islamic spaces, and women only teach women and men only men study.

Whatever your position on the above issues, experts in abuse children tell us that they are completely relevant to the protection of children. The raising of fears such as these are preventive measures against sexual assault on children that fill real issues on hand, mistake to direct our society, and often transfer to the victim. This mindset transforms attention away from the accountability of the violator, which creates a culture that cannot be impossible or reduces the harmful behavior by indicating that the victim could have been behaved or should have been spent differently to avoid damage.

The facts of the matter are that: sexual assault on children occurs even in the most conservative and separate societies; Boys are also offered in these societies (estimated at 20 or 25 boys before the age of 18); And 90 percent of ill -treatment Commit By a well -known and reliable person by members of the child’s family or child.

While taking into account these facts, we must refrain from providing solutions to sexual assault on children who experts in this field tell us that they are ineffective in prevention, indicating that sexual assault on minors cannot happen in society if we simply adhere to the rules of Islamic sexes To interact, or which means that the victims could have been behaved differently to prevent the abuse they suffered from.

We all have a role in preventing abuse

It is time to stop ignoring the problem, closing the discussion and passing the blame.

Religious scholars and institutions play an important role in preventing the sexual exploitation of children in our societies and ensuring that the alleged aggressors are presented to justice. Scientists must see that it is their duty to raise awareness and educate society about religious teachings and legal principles related to spiritual abuse and sexual violence.

Meanwhile, institutions must exceed the general condemnation of the perpetrators of abuse and start developing specific policies to prevent abuse. It must be developed in cooperation with subject experts to ensure their knowledge of the best practices that focus on research and practice while staying in harmony with Islamic principles.

In fact, the treatment of sexual exploitation of children requires experience that exceeds the scope of our religious scholars and institution leaders. Preventing such a damage calls for knowledge and directing experts trained in sexual violence, which must have best practices based on an experimental basis to inform our protection measures.

Sexual health education is the key to this prevention. Clear and appropriate education can be known, dependent on children and families around the borders, physical independence, and identifying inappropriate behavior. This education, with the support of religious scholars, can be framing in an Islamic context that emphasizes the sanctity and dignity of everyone. Such education based on sexual health, prevention of abuse and Islamic guidance will not only enable individuals with knowledge, but also enhances a culture of protection at the level of society and mutual respect. But responsibility is not only with leaders, experts and institutions as well.

Everyone who has an obligation to protect children contact with: in his family, community, or direct and extended workplace. Therefore, each of us must learn and implement the basics of protection. We must also get to know the questions that must be postponed to the religious authorities, what is better by the consultants and therapists, and what should be reported immediately and directly to the authorities.

Finally, we should not put any religious leader on the base of the statue. Of course, we must be chosen from the distinctive features of religion and enjoy a good opinion about the transport companies, but we should not exempt ourselves from moral responsibility before God. Each of us must do everything we can to ensure the rejection of the aggressors – whatever their credentials – from the leadership of the community. We must all work to change the discourse in society, so that the shame does not fall except on the perpetrator and never on the victim, especially when the victim is a disabled child.

The opinions expressed in this article are the author of the author and do not necessarily reflect the position of the editorial island.