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.¹Masāwi’ 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/8243/449

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.²Masāwi’ 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/8243/449

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.³Majmū’ al-Fatāwá, 21:245. https://shamela.ws/book/7289/10650

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

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