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On this week’s livestream we also talk to Abdaljawad Omar about Israel’s “shock without awe.”

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Senators Cotton and Graham, Gaza genocide inciters, pit US against the ICC.

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A frontrunner to be deputy national security adviser in Donald Trump’s administration reportedly withdrew from the running after learning that he would have to work with Sebastian Gorka, the president-elect’s choice as counter-terrorism adviser.

Michael Anton, a conservative speech writer and national security official in Trump’s first presidency, removed his name from contention over Gorka’s appointment against a backdrop of acrimonious past relations between the pair, the Washington Post reported.

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In a world where spiritual leaders are often held in high regard, stories of their moral failings can be particularly distressing. These individuals are expected to be role models of virtue and guidance, so it’s profoundly unsettling when they fall into corruption and use their authority to harm others. When religious figures are elevated beyond human standards, the risk of corruption, abuse, and spiritual harm increases. The story of Barsisa the worshiper, as recounted in Islamic tradition, highlights the gradual decline to sin, the role of the community in protecting the vulnerable, and, above all, the importance of remaining firmly grounded in faith to resist the persistent whisperings of Shaitan.

The Story of Barsisa

Ibn Jawzi (rahimahullah) mentions this story in his book, Talbees Iblees, translated into English as “The Devil’s Deception”: 

Barsisa was a devout worshiper, known for his dedication to Allah and respected as a figure of piety. His reputation led people to trust him. When a family of three brothers were planning to leave for war, they were concerned about the safety of their sister – a young, unmarried woman. After discussion, they ultimately decided to leave her in the care of Barsisa, believing his reputation and piety made him the best choice. They approached him with their request, but Barsisa initially refused, seeking Allah’s protection from the responsibility. Yet the brothers insisted, pleading until he finally agreed to take her under his care.

He asked them to place her in a house next to his place of worship. She stayed there for some time, and every day, Barsisa would prepare her food and place it outside his door. He would then lock the door and return to his place of worship, telling her to come out and take the food herself.

Over time, Shaitan whispered to Barsisa, suggesting that it would be better to bring the food directly to her door. Accepting this as an act of kindness, he began placing the food at her doorstep. But Shaitan returned to Barsisa and suggested that it would be even more rewarding if he entered her home to set down the food for her. Barsisa complied, now bringing the food inside without speaking to her.

After some time, Shaitan returned once again, suggesting that he speak to her for a while. “She must be lonely,” he whispered, “and is likely in a state of fear.” Thinking his presence would comfort her, Barsisa began conversing with her from his place of worship. Shaitan then urged him to come down to her door so that they might speak more easily. Soon, Barsisa began visiting her at her door, and she would sit at her entrance while they spoke.

Gradually, Shaitan convinced him to sit even closer to her, reasoning that it would bring her peace and be an even greater act of kindness. Finally, Shaitan suggested Barsisa enter her house to speak with her in private, so she wouldn’t have to show herself at the door. Barsisa followed each suggestion, spending time with her inside, and eventually, fell into sin, committing zina (fornication) with her.

As a result of their actions, the woman became pregnant, eventually giving birth to a son. Now in fear of being exposed, Shaitan came to Barsisa again, warning him of the trouble he would face if the woman’s brothers discovered the affair and the child. He urged Barsisa to kill them both to hide the sin, and once more, Barsisa listened to Shaitan, taking their lives.

After some time, the woman’s brothers returned from war and asked Barsisa about their sister. He told them she had passed away and showed them her supposed grave. The brothers were deeply grieved by her loss. That night, each brother dreamed of a traveler who revealed the true events surrounding their sister’s death. Shaitan, in disguise, appeared to each brother separately, telling them that Barsisa had sinned with their sister, fathered a son, and killed both mother and child out of fear. He described exactly where to find the bodies. The next day, the brothers shared their dreams, and decided to investigate further. When they uncovered the spot Shaitan had described, they found their sister and her child buried together.

Enraged, the brothers confronted Barsisa, who confessed to everything. They seized him and as he was being tied to the cross, Shaitan appeared one last time, telling Barsisa that he was the one who had misled him all along. He offered Barsisa a way out of his situation—if Barsisa would only deny Allah, Shaitan promised to save him from punishment. In his desperation, Barsisa renounced Allah, hoping Shaitan would make good on his promise. But at that moment, Shaitan abandoned him, leaving him to face his fate alone.

Barsisa was crucified for his actions, his story serving as a powerful reminder of Shaitan’s tactics. As we learn from the Quran:

“(Their allies deceived them) like Shaitan, when he says to man, ‘Disbelieve,’ but when (man) disbelieves, Shaitan says, ‘Indeed, I am free of you; indeed, I fear Allah, Lord of the worlds’” [Surah al-Hashr, 59:16]

Understanding the Temptations of Authority and Power

One of the first lessons from Barsisa’s story is the danger of unchecked authority. Barsisa’s status as a respected worshiper provided him with access and influence over others. People looked to him as a moral leader, placing absolute trust in him, which he ultimately violated. This mirrors what we see today with certain spiritual leaders whose authority can go unchecked due to the respect and reverence they command within their communities. When no one questions them, they may feel invincible, which can lead to moral and ethical blind spots.

The Prophet Muhammad ﷺ warned against the dangers of self-righteousness and unchecked power, saying:

“He who has, in his heart, an ant’s weight of arrogance will not enter Paradise.” [Sahih Muslim]

This hadith underscores the importance of humility, especially for those in positions of influence. The respect that others have for a spiritual leader can lead to self-deception, as the individual begins to see themselves as above others and this can lead to self-righteousness, where the leader begins to believe that their position or knowledge somehow exempts them from the consequences of sin. This mindset was one of the first traps Barsisa fell into, and it serves as a reminder of how unchecked power can erode even the most devout hearts.

The Slippery Slope of Sin and Self-Deception

Barsisa’s story also teaches us that sin rarely happens all at once. Instead, it often comes in a series of seemingly small decisions, each building on the previous one. Shaitan approached Barsisa gradually, starting with minor compromises that eventually led to serious transgressions. This progression is familiar to those who study cases of abuse by community leaders. Often, they do not start with blatant acts of harm. Instead, there is a slow escalation—a bending of boundaries here, a rationalization there—until they cross lines they once might never have imagined.

Each compromise Barsisa made paved the way for a larger sin, illustrating how small acts of self-deception and moral compromise accumulate. Allah reminds us in the Quran:

“O mankind, eat from whatever is on earth [that is] lawful and good, and do not follow the footsteps of Shaitan. Indeed, he is to you a clear enemy.” [Surah al Baqarah, 2:168]

The Role of Shaitan in Exploiting Weaknesses

Temptation [PC: Janos Patrik (unsplash)]

An essential element in Barsisa’s downfall is Shaitan’s role in exploiting his weaknesses, appealing first to his pride, then to his desires, and finally to his fear of exposure. The Quran repeatedly warns us against the whispers of Shaitan. For some people, Shaitan’s whispers often target pride and the desire for recognition—qualities that can arise subtly in the heart of any individual in a position of influence.

Modern cases of spiritual abuse echo this dynamic. Leaders who fall prey to pride or unchecked desire can begin to believe they are invincible or even justified in their actions. Shaitan’s ability to exploit the weaknesses of even the most pious reminds us that no one is above the need for self-awareness, and to engage in purification of the soul.

Hero-Worship and its Risks 

We also learn about the many dangers of elevating spiritual leaders beyond human standards. This phenomenon, sometimes referred to as “hero worship” or “shaykh worship,” is common in communities where religious figures are revered to an extreme degree. When leaders are idolized, they are often assumed to be above error, and their actions or decisions may go unquestioned, allowing any weaknesses to remain unchecked. The Prophet Muhammad ﷺ was known for his humility and repeatedly discouraged his Companions from raising him to an exaggerated status that was beyond humanity. As the Prophet ﷺ said:

“Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a slave, so call me the Slave of Allah and His Messenger.” [Sahih al-Bukhari]

Accountability and the Importance of Safeguards

The story of Barsisa underscores the critical need for accountability and safeguards to protect both leaders and followers from moral failings. If Barsisa had had checks on his behavior or trusted individuals holding him accountable, he might have been spared the path he ultimately took. Today, this serves as a powerful reminder for communities to establish transparent systems to prevent abuse and protect the vulnerable. Regular check-ins and clear ethical guidelines are essential.

When leaders betray their followers’ trust, it’s not just a personal failure but a serious breach of their religious responsibility. Victims of such actions deserve compassion as well as a commitment from the community to seek justice on their behalf. As it is mentioned in the Quran,

“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people, to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.” [Surah an-Nisa; 4:58]

Conclusion

The story of Barsisa is a cautionary tale, reminding us that even the most devout can fall. It is a lesson on the dangers of pride, unchecked power, and the absence of accountability. In a world where spiritual abuse is a painful reality, Barsisa’s story serves as an important reminder. For communities, it calls for a balanced view of spiritual authority, and to develop transparent systems to safeguard the vulnerable. By steadfastly adhering to the principles of Islam, we can uphold justice, prevent moral decline, and build communities rooted in trust, compassion, and accountability, inshaAllah.

 

Related:

– Processing Spiritual Abuse In Islam: A Comprehensive Guide For Individuals, Communities, And Organizations

– Blurred Lines: Women, “Celebrity” Shaykhs, and Spiritual Abuse

 

The post The Fall Of Barsisa: Lessons On Spiritual Corruption And The Abuse Of Religious Authority appeared first on MuslimMatters.org.

Israel has reacted with outrage after the International Criminal Court issued a warrant for the arrest of its prime minister Benjamin Netanyahu-Mileikowski for war crimes during the ongoing genocide on Gaza. The warrant legally obliges the court’s signatories to arrest and turn in its targets and in theory restricts the international travel options of the alleged war criminals.

Together with the Israeli prime minister, the international prosecutor-general Karim Khan also issued warrants for recently sacked Israeli defence minister Yoav Gallant and his Hamas counterpart, Muhammad Daif. Karim had originally announced his intent to pursue the trio, together with Hamas leaders Ismail Haniyeh and Yahya Sinwar, six months ago. The Palestinian trio were wanted for the October 2023 raid from Gaza, though it is certain that at least Haniyeh, who was abroad and who is uninvolved in military operations, was added to the list simply to give it a semblance of favourability to Israel. But since, Israel has cut down the number of Palestinian targets to one by assassinating both Haniyeh and Sinwar. They also claimed, without confirmation, to have killed Daif.

Netanyahu-Mileikowski’s office reacted with predictable and characteristic petulance by branding the decision “anti-semitic”: along with misdirected claims of “politicisation”, this has been a standard Israeli line to counter any international bodies’ criticism, with the United Nations a favoured target of its spleen. The decision is the more galling for Israel because, along with Britain and the United States, it had originally lobbied hard for Karim to head the court because he had a reputation for favorability to their interests.

In theory, the decision means that the Israeli prime minister, who has gallivanted freely around Europe and the United States, will find at least his European travel options limited. Most European countries are signatories to the court, though at least a virulently pro-Israel Germany has hinted that it might overlook the warrant altogether. Though the United States is also a signatory to the court, it has never ratified this signature, and Netanyahu-Mileikowski can still expect to find fawning audiences among American politicians. Joseph Biden, who has criticized the Israeli prime minister personally while continuing to emphasize his “ironclad” support for Israel, also gave the lie to his lukewarm criticisms by lashing out at the “outrageous” arrest applications. “Let me be clear:”, his office said, in a favoured cliche of American politicians, “whatever this prosecutor might imply, there is no equivalence – none –  between Israel and Hamas.”

In that, at least, Biden is correct: there is no equivalence. Hamas could never have hoped to achieve even a fraction of the wholesale destruction that Israel has inflicted upon what Gallant called the “human animals” of Gaza: at least a hundred thousand dead, a disproportionate number of them children; millions displaced and subjected to repeated massacres with unbridled sadism; thousands imprisoned in what are barely-concealed rape camps; and countless assaults on mosques, hospitals, homes, and every semblance of Palestinian life.

For its part, Hamas hailed the “important historical precedent”. There will certainly be some satisfaction in Asia, Africa, and South America, where many politicians and commentators have complained of the court’s politicization from another angle: that it has exclusively targeted those unfavorable to the “West”. The court’s targets in the past have included the Serbian genocidaires Ratko Mladic and Radovan Karadzic from Bosnia; Serbia’s ruler Slobodan Milosevic; Saifelislam Qaddhafi, son of former Libyan dictator Muammar who sided with his father’s 2011 crackdown; and Sudanese dictator Omar Bashir. It remains unclear that the international warrants will be fulfilled in their entirety, but simply in targeting genocidaires favored by the United States and Western Europe, the court has set an unprecedented mark.

 – by Ibrahim Moiz for MuslimMatters

 

Related:

– Ismail Haniyeh Assassinated By Israel: A Life Dedicated To The Palestinian Cause

– Foreign Affairs Official Resigns Over Gaza Genocide

The post International Criminal Court Warrant Galls Genocidaires appeared first on MuslimMatters.org.

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About 300 families relocate after fresh violence between Sunni and Shia Muslims kills 32 people

About 300 families have fled sectarian violence in north-west Pakistan as fresh clashes killed 32 people.

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In the Name of Allah, the Gracious, the Merciful

Recent events exposing systemic abuse in various Islamic and other religious institutions call us to immediate corrective, administrative action to protect the most vulnerable members of our communities. These incidents have highlighted how private, unsupervised interactions between individuals -whether between adults of different genders or between adults and children- can create opportunities for misconduct, exploitation, and harm. Men, women, and children deserve to be protected by the Muslim community from potential abuses of power, and to be safe from false and frivolous allegations arising from potential abuses of power.

By implementing transparent and enforceable guidelines based upon principles and rulings in the Quran and Sunnah, Muslims living as minorities in America and elsewhere must aim to eliminate the conditions that enable abuses of power while fostering an environment rooted in trust, accountability, safety, and Islamic authenticity. These measures reflect an organizational commitment to proactively safeguard all individuals, particularly those most vulnerable, and ensure that our workplaces and communities are a model of ethical, professional, and Islamic behavior for all humankind.

We, therefore, call upon American Muslim organizations to consider, adapt, and integrate the following policy reforms into their Bylaws, official documentation, and workplace culture:

Policy #1: Prohibition of Private Congregation of Men and Women in the Workplace

The Messenger of Allah ﷺ said:

مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَخْلُوَنَّ بِامْرَأَةٍ لَيْسَ مَعَهَا ذُو مَحْرَمٍ مِنْهَا فَإِنَّ ثَالِثَهُمَا الشَّيْطَانُ

“Whoever has faith in Allah and the Last Day, let him not be secluded with an unrelated woman without her guardian, lest Satan be the third of them.” [Musnad Aḥmad, #14651]

Effective immediately, the Masjid is implementing a policy prohibiting private, one-on-one meetings between men and women in workplace settings to ensure transparency, professionalism, and mutual respect. This policy aligns with our commitment to fostering an environment that promotes ethical conduct and inclusivity while safeguarding all employees from potential misunderstandings or misconduct.

Scope

This policy applies to all employees, contractors, and visitors across all departments and locations under the Masjid.

Key Guidelines

1. Open and Transparent Interaction: All work-related discussions and meetings between individuals of different genders must take place in:
   1. Open or visible areas such as conference rooms with glass windows.
   2. Spaces where other colleagues are present and can observe the interaction.
2. Use of Technology for Privacy: In cases where confidentiality is required (e.g., HR discussions, performance reviews), virtual meetings or in-person meetings require a neutral third-party witness and/or be recorded to ensure privacy is balanced with accountability.
3. Avoidance of Private Locations: Private areas such as closed offices, storage rooms, or off-site locations (e.g., homes or private venues) are not permitted for meetings between men and women unless in a group setting with reasonable barriers to gender interaction based on normative Islamic ethics and social customs.

Exceptions

1. This policy does not apply to emergency situations requiring immediate private conversation for safety or security purposes.
2. Masjid officials may authorize exceptions when deemed necessary for business operations, provided that such exceptions are documented and reported.

Enforcement and Compliance

1. Violations of this policy will be addressed through established disciplinary procedures, up to and including termination.
2. Community members are encouraged to confidentially report concerns or violations to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Diversity and Inclusion in Islam

The Masjid remains committed to creating a workplace culture that values diversity, trust, and collaboration within the boundaries of normative Islamic ethics and social customs. This policy is not intended to stigmatize any individual or group but to foster a respectful, equitable, and Islamically authentic religious environment.

Policy #2: Prohibition of Private Interaction Between Adults and Small Children

Sufyan al-Thawri رَحِمَهُ اللَّهُ said:

لَوْ أَنَّ رَجُلًا عَبَثَ بِغُلَامٍ بَيْنَ إِصْبُعَيْنِ مِنْ أَصَابِعِ رِجْلِهِ يُرِيدُ الشَّهْوَةَ لَكَانَ لَوَّاطًا

If a man were even to play with the two toes of a boy seeking lustful pleasure, he would be a sodomite.1

And Imam al-Nawawi رَحِمَهُ اللَّهُ writes:

وَكَذَلِكَ يَحْرُمُ عَلَى الرَّجُلِ النَّظَرُ إِلَى وَجْهِ الْأَمْرَدِ إِذَا كَانَ حَسَنَ الصُّورَةِ سَوَاءٌ كَانَ نَظَرُهُ بِشَهْوَةٍ أَمْ لَا سَوَاءٌ أَمِنَ الْفِتْنَةَ أَمْ خَافَهَا هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمُخْتَارُ عِنْدَ الْعُلَمَاءِ الْمُحَقِّقِينَ نَصَّ عَلَيْهِ الشَّافِعِيُّ

Likewise, it is forbidden for a man to look at a beardless youth if he has a handsome appearance, whether he looks with passion or not, whether he is safe from temptation or he fears it. This is the correct and preferred opinion of credible scholars, as transmitted from Al-Shafi’i.2

And Shaykh al-Islam Ibn Taymiyyah رَحِمَهُ اللَّهُ writes:

وَالنَّظَرُ إلَى وَجْهِ الْأَمْرَدِ لِشَهْوَةِ كَالنَّظَرِ إلَى وَجْهِ ذَوَاتِ الْمَحَارِمِ وَالْمَرْأَةِ الْأَجْنَبِيَّةِ بِالشَّهْوَةِ سَوَاءٌ كَانَتْ الشَّهْوَةُ شَهْوَةَ الْوَطْءِ أَوْ شَهْوَةَ التَّلَذُّذِ بِالنَّظَرِ فَلَوْ نَظَرَ إلَى أُمِّهِ وَأُخْتِهِ وَابْنَتِهِ يَتَلَذَّذُ بِالنَّظَرِ إلَيْهَا كَمَا يَتَلَذَّذُ بِالنَّظَرِ إلَى وَجْهِ الْمَرْأَةِ الْأَجْنَبِيَّةِ كَانَ مَعْلُومًا لِكُلِّ أَحَدٍ أَنَّ هَذَا حَرَامٌ فَكَذَلِكَ النَّظَرُ إلَى وَجْهِ الْأَمْرَدِ بِاتِّفَاقِ الْأَئِمَّةِ

Looking at the face of a beardless youth with passion is like looking at the face of a forbidden woman or an unrelated woman with passion, whether it is done with the passion of intercourse or the passion of arousal. If looking at his mother, his sister, or his daughter for arousal is like looking at the face of an unrelated woman for arousal, it is known to everyone that this is forbidden in the same way it is forbidden to look at the face of a beardless youth, according to the consensus of the Imams.3

Policies on child quran study in the massajid [PC: Defrino Maasy (unsplash)]

Effective immediately, the Masjid is implementing a policy prohibiting private, unsupervised interactions between adults and small children in workplace or organizational settings. This policy is enacted to ensure the highest standards of child safety, transparency, and professional conduct, aligning with our commitment to providing a secure, trustworthy, and Islamically authentic environment for all.

Scope

This policy applies to all employees, volunteers, contractors, and visitors who interact with children within the premises or during organizational activities.

Key Guidelines

1. Supervised Interaction: All interactions between adults and children must occur:
   1. In the presence of at least one other adult.
   2. In open or observable areas, such as rooms with transparent glass or outdoor spaces visible to others.
2. Avoidance of Private Locations: Adults are prohibited from meeting privately with children in areas such as offices, restrooms, storage rooms, or other enclosed spaces.
3. Parental/Guardian Involvement: When feasible, parents or guardians should be informed of and included in all interactions involving their child.
4. Use of Group Settings: Activities involving children should always be conducted in group settings or in the presence of multiple responsible adults to ensure transparency and accountability.

Exceptions

1. This policy does not apply to emergencies where a child’s immediate safety or well-being is at risk, provided that the adult documents and reports the situation as soon as possible.
2. Authorized care or instruction settings (e.g., medical care, psychotherapy) are exempt when conducted according to professional standards and with prior parental or guardian consent.

Enforcement and Compliance

1. Any violation of this policy will be subject to investigation and disciplinary action, up to and including termination or revocation of volunteer privileges. Criminal charges may be sought when appropriate. 
2. Concerns or incidents should be promptly reported to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Child Safety

The Masjid is dedicated to upholding a safe, respectful, nurturing, and Islamically authentic environment for children. This policy reflects our zero-tolerance stance toward any practices that could compromise child safety or erode trust within our community. This policy further establishes clear, actionable measures to protect children while maintaining a professional and secure environment.

Policy #3: Prohibition of Unlicensed Psychotherapy or Counseling by Imams

The Messenger of Allah ﷺ said:

مَنْ تَطَبَّبَ وَلَمْ يُعْلَمْ مِنْهُ طِبٌّ قَبْلَ ذَلِكَ فَهُوَ ضَامِنٌ

“Whoever practices medicine without any prior knowledge of medicine will be held liable.” [Sunan Ibn Mājah 3466]

Effective immediately, the Masjid prohibits all Imams and staff from conducting psychotherapy services -especially if they receive payment for such services-, unless they hold the appropriate professional licensure and qualifications recognized by governing regulatory bodies. Without training, an Imam may give advice that worsens a person’s condition or ignores the complexity of mental health. The role of Imams in mental health should focus on collaboration with licensed professionals. They can refer individuals to qualified therapists, provide spiritual support alongside therapy, and help reduce mental health stigma within their communities. This policy is established to ensure the highest standards of care, protect the well-being of community members, and maintain the integrity of the Masjid’s religious and spiritual services.

Scope

This policy applies to all Imams, Masjid employees, volunteers, and any individuals acting in an advisory capacity on behalf of the Masjid.

Key Guidelines

1. Spiritual and Religious Guidance: Imams may provide spiritual and religious guidance in accordance with Islamic teachings. Such guidance must remain within the scope of normative Islamic jurisprudence, ethical counseling, and pastoral care.
2. Prohibition of Unlicensed Practice: Imams and staff are prohibited from engaging in psychotherapy, mental health counseling, or therapeutic interventions -especially if they receive payment for such services- unless they hold the relevant licensure and professional credentials.
3. Referral to Licensed Professionals: When individuals seek mental health or therapeutic support, Imams are encouraged to provide referrals to qualified and licensed mental health professionals or organizations specializing in such care.
4. Training and Awareness: The Masjid will provide training to Imams and staff on identifying when issues fall outside the scope of ordinary religious counseling, as well as how to sensitively and appropriately refer individuals to external resources.

Exceptions

This policy does not restrict general pastoral care, such as offering spiritual advice, making dua’ (prayers), or sharing religious insights, as long as such activities do not involve psychological diagnosis, therapy, or treatment.

Enforcement and Compliance

1. Any Imam or staff member found to be engaging in unlicensed psychotherapy or counseling will be subject to disciplinary action, which may include suspension or termination of their role within the Masjid. Criminal charges may be sought when appropriate.
2. Concerns or violations of this policy should be reported promptly to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Community Well-Being

The Masjid is deeply committed to the spiritual and emotional welfare of its community members. By adhering to this policy, we ensure that individuals receive the appropriate care they need while preserving the professionalism and credibility of the Masjid as a center of worship and guidance. This policy reflects the Masjid’s dedication to supporting its community with ethical, professional, and Islamically authentic standards in all services provided.

Policy #4: Prohibition of Imams from Officiating or Entering into Secret Marriages

Allah Almighty said:

“And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.” [Surah An-Nisa: 4;25]

And the Messenger of Allah ﷺ said:

أَعْلِنُوا هَذَا النِّكَاحَ وَاجْعَلُوهُ فِي الْمَسَاجِدِ وَاضْرِبُوا عَلَيْهِ بِالدُّفُوفِ

“Announce this marriage publicly, conduct it in the Masjid, and strike the drums for it.” [Majmū’ al-Fatāwá 32/102]

Effective immediately, the Masjid strictly prohibits any Imam or Masjid official from officiating or entering into a secret second marriage or any other undisclosed marital arrangement according to the well-known, textually-grounded Islamic legal opinion. This policy is established to uphold transparency, ethical conduct, and trust within the community while ensuring that all marital practices comply with Islamic law, local laws, and the Masjid’s standards of accountability.

Scope

This policy applies to all Imams, Masjid employees, and any individuals representing the Masjid in an official or spiritual capacity.

Key Guidelines

1. Transparency in Marital Practices: Imams and community leaders must ensure that all marriages, including second marriages (where they are legally permissible), are conducted in a transparent manner, with full disclosure to all parties involved, including the first spouse.
2. Prohibition of Secret Marriages: Secret marriages, defined as those conducted without the knowledge or consent of relevant parties or without public declaration, are strictly prohibited for Imams and community leaders serving in any capacity within the Masjid.
3. Compliance with Local Laws: All marriages officiated or entered into by Imams must comply with local legal requirements, including registration and documentation where applicable.
4. Community Accountability: Imams are required to notify the Masjid’s governing body before officiating or entering into any marital contract, ensuring that the community’s trust in their leadership remains intact.

Enforcement and Compliance

1. Any Imam or community leader found to have officiated or entered into a secret marriage will be subject to immediate investigation and disciplinary action, which may include suspension or termination of their role within the Masjid.
2. Community members are encouraged to confidentially report concerns or violations of this policy to the Masjid’s governing board or administrative committee without fear of retaliation.

Commitment to Ethical Leadership

As spiritual leaders, Imams serve as role models and are held to the highest ethical standards. The Masjid is committed to fostering a culture of integrity, fairness, trust, and Islamic authenticity within the community. This policy ensures that Imams maintain the respect and confidence of those they serve while adhering to the principles of justice and transparency in Islam. This policy further reflects the Masjid’s dedication to preserving the sanctity of marriage and family ties, ethical leadership, and the trust of its congregation.

Conclusion

The undeniable vulnerability of our community members across the country, especially our youth, necessitates immediate action from American Muslim authorities to close all administrative loopholes that can potentially enable abuses of power. These suggested reforms, whether adopted in whole or in part, serve as a critical step in advancing the Islamic principles of justice, mercy, and trustworthiness. Our Masajid are not just places of worship, but also beacons of moral and ethical responsibility in a world consumed by self-interest. 

By implementing these measures, we reaffirm our commitment to safeguarding the well-being of every man, woman, and child who contributes to our mission. These policies are not merely administrative changes; they are an expression of our collective duty to honor the sacred trust Allah Almighty has placed upon us to protect one another and create an environment where everyone can thrive in service to Him alone.

Success comes from Allah , and Allah knows best.

 

Related:

– An MM Recap: Toolkits To Fight Child Sexual Abuse

– Processing Spiritual Abuse In Islam: A Comprehensive Guide For Individuals, Communities, And Organizations

1    Masāwi’ al-Akhlāq lil-Kharāʼiṭī, 1:204 #423; A specific legal punishment for sexual molestation against children could not be found in the earliest classical legal sources. If Sufyan al-Thawri’s comparison to “sodomy” is interpreted literally, as it is by this author, molestation is subject to the hudud (fixed) punishment for ikraha ‘ala al-zina’ (coercion into fornication/adultery or rape), so a specific ruling is not needed if the crime already falls under an existing legal category. Otherwise, Sufyan’s statement could be interpreted figuratively, in which case molestation is subject to ta’zir (discretionary) punishment. Either way, his comparison of molestation to “sodomy” is a condemnation of sexual crimes against children in the harshest terms possible. https://shamela.ws/book/8243/4492    Masāwi’ al-Akhlāq lil-Kharāʼiṭī, 1:204 #423; A specific legal punishment for sexual molestation against children could not be found in the earliest classical legal sources. If Sufyan al-Thawri’s comparison to “sodomy” is interpreted literally, as it is by this author, molestation is subject to the hudud (fixed) punishment for ikraha ‘ala al-zina’ (coercion into fornication/adultery or rape), so a specific ruling is not needed if the crime already falls under an existing legal category. Otherwise, Sufyan’s statement could be interpreted figuratively, in which case molestation is subject to ta’zir (discretionary) punishment. Either way, his comparison of molestation to “sodomy” is a condemnation of sexual crimes against children in the harshest terms possible. https://shamela.ws/book/8243/4493    Majmū’ al-Fatāwá, 21:245. https://shamela.ws/book/7289/10650

The post Ensuring The Safety Of Our Communities: A Call For Immediate Corrective Action From American Muslim Organizations appeared first on MuslimMatters.org.

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