Child Abuse Review(2014)

Published online in Wiley Online Library

(wileyonlinelibrary.com) DOI: 10.1002/car.2304

Child Protection in Islamic Aisha Jane Hutchinson*

Tilda Goldberg Centre, University of

Contexts: Identifying Bedfordshire, UK;

Faculty of Human and Social Sciences,
University of Southampton, UK;

Cultural and Religious Centre for Social Development in Africa,

University of Johannesburg, Johannesburg,
South Africa

Appropriate Mechanisms Patrick O’Leary

Griffith University, Brisbane, Queensland,

and Processes Using a Australia

Jason Squire
Roundtable Methodology Kristen Hope
Terre des hommes, Lebanon

This paper reports on a piece of research which brought together eight Islamic
scholars, four child protection academics and two international development
agencies to identify mechanisms and processes which safeguard children from
harm that are congruent with Islamic scholarship and practices. Roundtable
methodology was used to share knowledge, build networks and increase
engagement with child protection by bringing together different stakeholders to ‘Bringing together
share experiences and encourage collaboration in a relatively cost-effective manner.
Four key themes were identified following initial qualitative data analysis of the
different stakeholders
roundtable discussion: (1) The convergence and divergence in Islamic thought on to share experiences
issues of child protection; (2) knowledge sharing and partnership working; (3)
individual and collective wellbeing; and (4) mechanisms and tools for intervention.
and encourage
Findings from the roundtable indicate that a reliance on solely Western-based collaboration in a
models does not allow for the trust and credibility that enable intervention at a
deeper level in Islamic communities. Critically, the roundtable highlighted a relatively cost-effective
significant gap in how Islamic knowledge and principles are practically applied to manner’
child protection policy and practice in international development contexts. Next
steps are identified for building a knowledge base that can be practised in Islamic
communities. Copyright © 2014 John Wiley & Sons, Ltd.

KEY PRACTITIONER MESSAGES:

• Religious communities are invaluable partners for protecting children and
enhancing wellbeing.
• Despite clear guidance from the Quran and the Sunna about the principles of child
protection in Muslim communities, local customs and socio-political contexts can
challenge their application.
• Mutual learning and shared knowledge between child protection actors and
religious actors is key.
• Community harmony needs to be considered alongside individual experiences
within families.
• Mistrust of ‘outsiders’ is a significant barrier to engaging with organic child
protection mechanisms in Islamic contexts.

Correspondence to: Aisha Jane Hutchinson, Tilda Goldberg Centre, University of Bedfordshire, Park Square,
Luton LU1 3JU, UK. E-mail: Aisha.Hutchinson@beds.ac.uk

Copyright © 2014 John Wiley & Sons, Ltd. Accepted: 20 July 2013
 Hutchinson et al.

KEY WORDS: child protection; international development; Islam; roundtable methodology

hild protection is a global concern which has mobilised international

‘Many of the most

C organisations and national governments around the world to improve
the safety and wellbeing of children. Many of the most serious and chronic
serious and chronic protection concerns for children exist in developing countries, especially
nations that have been affected by protracted conflict, political unrest or
protection concerns for natural disasters (Healy, 2008; Lyons et al., 2006; O’Leary and Squire,
children exist in 2012). While there is an overwhelming agreement that nation states have
developing countries’ primary responsibilities to protect children, humanitarian aid and
international development programmes also mobilise resources to respond
to these situations. This illuminates diverse arrays of cultural, religious
and societal structures which propose quite different mechanisms to
protect children, of which child protection in Islamic contexts is just
one example.
Child protection concerns manifest themselves in Islamic communities
as they do in all communities, with particular concerns identified in
relation to mother and newborn health, birth registration, child labour,
corporal punishment and female genital mutilation (FGM) (Statistical,
Economic and Social Research and Training Centre for Islamic Countries
(SESRIC), 2010; UNICEF, 2009). For centuries, Islamic teachings,
jurisprudence and philosophy have made provisions to protect and promote
the welfare of children, yet Islamic thinking and processes have not been
well integrated into the programmes of international child protection
agencies (UNICEF, 2011). Definitions of child abuse and protection are
culturally bound, along with decisions that professionals make in response
to abuse (Agathonos-Georgopoulou, 1997; Connolly et al., 2006; Gough
and Lynch, 2002). Religion and faith, and their associated cultural
dimensions, are important social factors which influence governance, social
practices and beliefs around childbearing, rearing, wellbeing and protection,
shaping the way that child protection concerns are defined, identified and
addressed (Chakrabartia and Chaudhuri, 2007; Connolly et al., 2006;
‘Religious Gilligan, 2009; Pallikadavath et al., 2004). Additionally, religious communities
communities are are invaluable partners for protecting children, particularly when religious
actors have developed trusted relationships with their communities and
invaluable partners for strong links with the most vulnerable and disadvantaged (Religions for
protecting children’ Peace and UNICEF, 2010; United Nations Population Fund (UNFPA),
2009; UNICEF, 2012).
While it is widely recognised that religion, faith and culture shape our
investigations, interpretations and responses to child abuse and neglect
(Connolly et al., 2006), relatively limited research has been undertaken in this
area (Agathonos-Georgopoulou, 1992; Welbourne, 2002), especially regarding
the way that interventions are understood by religious families and
communities (Garb and Goren, 2010). In this paper, we report on a piece of
research which brought together Islamic scholars, child protection academics
and international development agencies to identify mechanisms and processes
which safeguard children from harm that are congruent with Islamic
scholarship and practices.
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Child Protection in Islamic Contexts

Background

Since its inception in the eighth century, Islamic teachings have made specific
references to the duty of society, through the family unit, to protect children,
providing them with an environment where they can reach their full potential
(Olowu, 2008; UNICEF, 2012; UNICEF and Al-Azhar University, 2005).
Of particular note is the broad spectrum of texts and practice enshrining
Islamic law and jurisprudence, namely the Sharia, comprising ‘revealed’
and ‘non-revealed’ sources.
Scholars of Islam have derived a number of ‘rights’ that every child should ‘Scholars of Islam
enjoy under all circumstances. These include a child’s right to life, sustenance, have derived a number
property, freedom of conscience, parentage, inheritance and maintenance, a
proper upbringing and to guardianship both of person and property (UNICEF
of ‘rights’ that every
and Al-Azhar University, 2005). The Sharia also contains safeguards for a child should enjoy
child’s welfare, for example, it delineates the limits of parental authority and under all
places duties on parents to educate and guide their child correctly (Olowu,
circumstances’
2008). Islamic jurisprudence regarding the welfare of the child is broader than
the legal safeguards espoused in international legal instruments, including non-
enforceable religious, moral and social obligations to protect children. This
multidimensional approach, encompassing legal sanction and religious and
social measures, strengthens and enriches the international legal efforts on
the rights of the child (Olowu, 2008).
Commitments to protect children have recently been more formally captured
through the Organisation for Islamic Cooperation’s Covenant on the Right of a
Child in Islam (OICCRCI), which is a set of guiding principles for the care and
protection of children in Muslim countries. The OICCRCI enumerates rights
and obligations to protect children derived from Islamic principles and values,
and these rights and freedoms are to be enjoyed by all children without
discrimination. The covenant was adopted by the 32nd Islamic Conference of
Foreign Ministers in Yemen (June 2005) and reflects the obligations of
individuals and states towards child protection under the Sharia. This covenant
is clearly positioned to reorient the dominant discourse of the 1989 United
Nations Convention on the Rights of the Child (UNCRC) when it comes to
Muslim children and child protection initiatives in Islamic communities,
although there are many similarities and many nation states are signatories to ‘There are many
both documents. similarities and many
Over the last decade, there has been a growing recognition of tensions,
misunderstandings and resistance to the UNCRC’s principles being uncritically
nation states are
adopted in Islamic contexts (Holtzhausen, 2011; Rajabi-Ardeshiri, 2009; signatories to both
UNICEF, 2012; UNICEF and Al-Azhar University, 2005). International non- documents’
governmental organisations (INGOs) have reported difficulties in child
protection programming regarding their awareness and understanding of
Islamic systems of governance and its influence, localised customs and Islamic
jurisprudence (O’Leary and Squire, 2012; Squire and Hope, 2013; Miles,
1996; UNICEF, 2012). This is accentuated when INGOs are non-Islamic or
‘Western-based’ institutions that are less likely to be embedded within the local
community’s culture and are suspected of delivering aid with a covert political,
social, religious and/or economic agenda (Holtzhausen, 2011; O’Leary and
Squire, 2012; Rajabi-Ardeshiri, 2009). Whilst most of the concepts promoted
by the UNCRC are aligned with Islamic standpoints on child protection, the
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Hutchinson et al.

processes and epistemological perspectives underpinning these standpoints are

likely to differ; and because of this, so too will the strategies aimed at
protecting children and preventing abuse. Problematically, Western-centric
child protection initiatives in some Islamic contexts are seen to progress on a
superficial level, but often fail to fully engage with communities (Al-Krenawi
and Graham, 2000, 2003; O’Leary and Squires, 2012). This is especially the
case with very sensitive issues such as early marriage, physical or sexual abuse
and/or gender discrimination (UNICEF, 2012).
Despite the wealth of literature on the rights and obligations of parents and
their children under Islam, and the importance of promoting partnerships
between INGOs and faith communities (Robinson, 2010; UNICEF, 2012),
‘There is a lack of there is a lack of literature and little discussion on the practical application of
literature and little these principles (Garb and Goren, 2010). This includes their conversion into
child protection programmes and the role of non-Islamic parties in promoting
discussion on the these mechanisms. Professionals working across cultures need to be aware of
practical application of diverse approaches to child-rearing and be able to distinguish between
these principles’ practices which cause harm and those which positively enhance cultural
identity (Koramoa et al., 2002). Limited research and policy engagement have
resulted in a lack of empirically based learning to guide and assist INGOs and
governments when programming in Islamic contexts and with faith-based
communities. This paper seeks to address these gaps in knowledge and to
identify mechanisms and processes that are congruent with Islamic scholarship
to inform child protection practice in Islamic contexts.

Methods

Aims, Objectives and Research Questions

‘To establish and The aim of the roundtable was to establish and explore existing child protection
explore existing child mechanisms in Islamic communities that may be unknown or overlooked by
INGOs (Squire and Hope, 2013). Partners were drawn from academic
protection institutions and INGOs to examine Islamic approaches which could be used
mechanisms in Islamic to prevent or respond to child protection risks. Specifically, the roundtable
communities that may sought to engage with the following research questions:
be unknown or 1. What do the different mathahib (Islamic schools of thought) propose to inform,
overlooked’ prevent or address specific child protection risks?
2. How can organic and/or formal Islamic community processes be applied to child
protection programming to support intervention and prevention?
3. What methods are present and necessary to engage families and communities in
Islamic processes and mechanisms that protect children?

Roundtable Methodology
Roundtables have been used to identify interpretive knowledge and
likely responses to social phenomena (Kellam and Langevin, 2003;
Pearson et al., 2002). They have also been used to increase community
engagement with social problems by bringing together different stakeholders to
share experiences, brainstorm and problem-solve, build networks and to
encourage collaboration in a relatively cost-effective manner (Hoek and Johnson,
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Child Protection in Islamic Contexts

2010; Pennel et al., 2008). As such, they offer a forum for a diverse array of
insights to be shared without a necessity for uniform consensus, which is especially ‘Offer a forum for a
relevant given the sensitive and political nature of child protection concerns across diverse array of
cultural and religious boundaries. However, there is limited methodological insights to be shared
literature available to promote the use of roundtables in the social sciences. In
education and policy research, designed experiments have been used in roundtables without a necessity for
to test responses to social and pedagogical problems (Stoker and John, 2009). uniform consensus’
Roundtable methodology is distinct from focus group methodology
(Pennel et al., 2008) because it facilitates two-way exchange and problem-
solving across groups of stakeholders who are all invested in the topic of
discussion or ‘problem’, building bridges between groups while sharing,
reviewing and consolidating knowledge (O’Flaherty et al., 2011).
While facilitators were used to manage group dynamics and ensure the aims
and objectives of the roundtable were met, participants were free to shape
and guide the discussion, blurring the boundaries between researchers and
participants. A model of the roundtable approach used is shown in Figure 1.

The Roundtable in Action

Participants
The two-day roundtable, held in Beirut in June 2011, drew together eight
Islamic scholars from the Middle East (including Sunni and Shiite Muslims),
seven representatives from two child protection and international development
agencies (Foundation Terre des hommes Lausanne (Tdh) and Islamic Relief
Worldwide (IRW)) and four child protection academics from the University of
Southampton and Qatar University. In total, 19 participants attended, in addition
‘In total, 19 participants
to two bilingual facilitators, two note takers (Arabic and English) and two bilingual attended’

Figure 1. Model of the CPIC roundtable. CPIC = Child protection in Islamic contexts; IRW = Islamic Relief Worldwide; Tdh = Foundation Terre des hommes Lausanne;
INGOs = international non-governmental organisations.

Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Hutchinson et al.

translators. While participants were largely male, two female Islamic scholars were
present and two female child protection academics. One of the female note takers
also contributed to some of the discussions. In-depth introductions were made and
a clarification of intentions and goals underpinning the roundtable were reiterated
throughout (Squire and Hope, 2013).
Critically, the roundtable methodology was used as a mechanism to bring
together various stakeholders in child protection who do not often ‘speak’ with
each other. Participants were invited to suggest responses to specific child
protection problems in a ‘safe’ environment to shape policy, intervention tools
and prevention formulation. The roundtable methodology was used because it
‘A model for bringing offered a model for bringing together different ‘experts’ to share, listen and
together different problem-solve where all contributions were valued and explored.
‘experts’ to share, Supporting Documentation
listen and problem- Two literature reviews on child protection in Islamic contexts were commissioned
solve’ to inform the roundtable process: one based on literature written in English, and
the other on literature written in Arabic. These reviews were available in both
Arabic and English. Participants were sent a copy of the reviews in their
respective language prior to the roundtable, as well as a copy of the UNICEF
and Al-Azhar University (2005) report entitled Children in Islam: Their Care,
Development and Protection. Opportunities were given through the roundtable
to comment on or refer to this baseline literature. UNICEF’s model of the
protective environment was also distributed in both Arabic and English to
provide a conceptual framework for the multiple levels and systems that work
together to protect children (Landgren, 2005; UNICEF, 2006).

Prioritisation of Islamic Knowledge

Islamic scholars, invited by the IRW and Tdh, formed a primary panel to
discuss child protection issues using Islamic teachings, with all other
participants arranged to observe their discussion, intervening at key moments
with questions and reflections. In this context, the acknowledgement and
understanding of Islamic teachings from different mathahib were used to
inform the practical application of child protection models, navigating the
mixing and interpretation of different teachings and community processes.
‘It was important at the To facilitate this, it was important at the very beginning to clarify the
‘intention’ of the roundtable and what would be ‘done’ with the information
very beginning to
produced. Assurance was made that Islamic knowledge and teachings
clarify the ‘intention’ of drawn from the Quran and the Sunna would be heard without judgment
the roundtable’ and not misrepresented by non-Islamic recipients.

Case Studies and Programme Development

‘Two case studies were While the roundtable sought to provide a platform for discussion and mutual
learning, the aim was to construct applied knowledge for use by those working
used to gain a better
in child protection intervention, prevention and policy development in Islamic
understanding of how contexts globally, primarily within the international development field.
different Islamic Two case studies were used to gain a better understanding of how different
schools of thought Islamic schools of thought might deal with specific protection risks
both theoretically and practically based on a design experiment approach
might deal with specific (Stoker and John, 2009). A series of prompts for discussion were used to facilitate
protection risks’ this process, allowing for questions and comments from all participants.
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Child Protection in Islamic Contexts

Through this, different perspectives on child protection risks were identified, as

well as differences between the protection strategies suggested to mitigate or
eliminate risks.
The roundtable culminated in the design of a potential child protection
intervention by Islamic scholars targeted at a specific context in response to
a specific child protection risk (Squire and Hope, 2013). This exercise
elucidated many of the specific tools and mechanisms which child protection
agencies might draw upon in the future. This helped to channel earlier
discussions, which had been very general and largely macro in focus, into
applied examples at a micro-level.

Facilitation and Translation

Two facilitators were crucial for managing and keeping the discussion flowing ‘Facilitation and
and simultaneous translation took place between Arabic and English, Translation: Two
facilitated by two professional translators. The roundtable discussion and data
were recorded by two dedicated Arabic and English note takers, using audio facilitators were
and audio-visual means. The audio recording and notes were used to compile crucial for managing
a roundtable synopsis and executive summary which were distributed to all and keeping the
participants for comments following the roundtable and disseminated using
established networks (Squire and Hope, 2013). It is these documents which discussion flowing’
form the main body of data resulting from the roundtable and inform the
analysis for this paper.

Results

Several key themes were identified through the coding of themes following
initial data analysis from the roundtable transcripts and confirmatory
discussion with participants, namely: the convergence and divergence in
Islamic thought on issues of child protection; knowledge sharing and
partnership working; individual and collective wellbeing; and mechanisms
and tools for intervention. Each will now be examined in more detail.

Convergence and Divergence in Islamic Thought on Issues of Child Protection

An important initial area of discussion was whether or not the various
mathahib, or Islamic schools of thought, differed in their guidance on
protection issues. While Siddiqui (2006) suggests that child abuse and issues
of child protection are largely ignored in many Islamic contexts, all participants
recognised that child abuse occurs and agreed that, in general, the mathahib
did not differ significantly regarding child protection. Small differences ‘Small differences
emerged in terms of jurisprudence which were often linked to different customs emerged in terms of
and traditions. Discussion throughout the roundtable reiterated and cemented
the importance of children and their protection in Islamic scholarship, and jurisprudence which
examples were given of how Islam protects children before they are born right were often linked to
through to ensuring suitable marriage when they are mature. This is reflected different customs and
by references to children in many key Islamic texts and it was emphasised that
the most vulnerable children, such as those who drop out from school,
traditions’
orphans and street children, should benefit from tangible services and
protection, not just words.
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Hutchinson et al.

There was also a general consensus that society and the wider community,
including religious leaders, have a role to play in protecting children even when
they are not specifically requested to do so. The role of a sheikh (elder) or
imam (religious leader who leads congregational prayer) was predominantly
seen as one of a counsellor, to facilitate communication and give guidance
rather than force changes or engage uninvited in family life, particularly in
contexts where they have no statutory powers.
All of the scholars acknowledged that even with clear guidance from the
Quran and Sunna about the principles of child protection in Muslim
communities, this is challenged by local traditions, customs and socio-political
circumstances. Poor and variable levels of education in different communities
‘Misinterpretation of around the world compound the misinterpretation of Islamic texts resulting
Islamic texts resulting in some practices being incorrectly considered as Islamic. FGM was identified
as one example because it is not mentioned in the Quran and declared as haram
in some practices (forbidden) in Islam but some localised community traditions and cultures still
being incorrectly see it practised. Even at the roundtable, scholars expressed different
considered as interpretations about this practice. Another example was given in response to
the issue of custodianship and whether guardianship of a fatherless child
Islamic’ should be granted to either the maternal or paternal uncle. It emerged that
differences exist between Islamic sects regarding this issue. Similarly, there
were differing opinions about whether a woman who had had her hymen
reconstructed following rape was obliged to inform her future husband and
whether she should be considered as a virgin. In regard to the use of
contraception, for example, differences were highlighted within and between
mathahib. In Islam, childbearing is linked to the ability of parents to care for
their child emotionally and materially. If this is absent, a case can be made
for family planning, with participants using the example of the fatwa issued
by Imam Khomeini in Iran that families should not have more than two
children. Overall, such debates draw attention to the complexities of assuming
the existence of a singular ‘Islamic perspective’, the importance of education
and the need for high-quality engagement with multiple Islamic contexts and
different forms of local knowledge.

Knowledge Sharing and Partnership Working

‘Islamic scholars In response to the case studies and programming exercise, Islamic scholars
agreed that imams agreed that imams and sheikhs play a key role in the protection process, both
by engaging directly with families and raising awareness in the community
and sheikhs play a about religious teachings on social issues. One scholar summed this up by
key role in the emphasising that the role of the sheikh should be one of broader social and
protection process’ humanitarian education, not just worship, saying: ‘The local religious
authorities should be informed, they have a role to intervene in the family,
not just giving sermons’. However, it was recognised that imams are not always
aware of the formal legal provisions for child protection or the aetiology of
child abuse. This acknowledgement resulted in the identification of the need
for specialist training on child protection so that imams and skeikhs could work
alongside other professionals. Such an arrangement would be in accordance
with Qur’anic teachings that encourage expertise to be sought from specialist
disciplines when needed. The scholars participating in the roundtable
suggested that Western international development organisations and
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Child Protection in Islamic Contexts

community-level imams and sheikhs join forces to work together to educate the
community, using each other as a resource to promote mutual learning and
establish best practice for tackling child protection concerns.
In line with the need for imams and sheikhs to be trained in child protection,
there was an equally strong agreement that child protection workers from
INGOs should receive training about Islamic teachings, ensuring that they have
good local knowledge of the laws and religious texts related to children. This
might include: knowledge of who should take custody of the child in different
situations; laws regarding the discipline of children; what the status is under
Islam of a girl who has been raped and who needs to know about it; the
minimum age or criteria at which girls can be married; whether or not the
promotion of contraception is encouraged; and whether abortion is permissible
and when. It was stated that social workers should be able to seek involvement ‘It was stated that
from a whole range of relevant actors, from religious courts and imams to the social workers should
child’s family members.
be able to seek
involvement from a
Individual and Collective Wellbeing
whole range of relevant
Protecting children sometimes involves uninvited interventions into family life
actors’
which can raise questions about how society views conflicts between the rights
of parents and the rights of children (Welbourne, 2002). In response to the case
studies, inquiries were made about how individual children or families are
safeguarded when the protection strategy conflicts with wider family or social
wellbeing. An example was given from practice where difficulties arose in
protecting a child because the perpetrator of violence was well regarded and had
influence in the community. One sheikh felt that a dual-pronged approach was
necessary, focusing on ‘treatment’ at the level of the individual and ‘prevention’
at the level of the community. However, another scholar stated that in religious
law, ‘if there is a conflict between the interests of the individual and the community,
then the interests of the community may supersede the interests of the individual’.
Given the careful, cautious and complex negotiations needed to gain the best
outcomes for children without causing public shame, it was felt important that
child protection workers were also community members, ensuring that they
have intimate understanding of the communities that they work in. Garb and
Goren (2010) also found that careful readings of the complex interplay ‘Careful readings of the
between cultural and contextual factors were required when working with complex interplay
Negev Bedouin families and their children in Islamic contexts. Literature has
shown that it is very difficult to perceive the world of another and easy to between cultural and
impose our views on others even while trying to be culturally sensitive contextual factors
(Connolly et al., 2006). Tacit cultural knowledge, that which is automatic, were required’
embedded and implicit, of which people often have limited awareness of,
was felt to be best accessed through equipping community members to protect
their children (Bourdieu, 1990; Connolly et al., 2006).
Islamic scholars suggested that cases first needed to be dealt with by civil
society rather than the authorities because of the shame it might bring to the
community, possibly putting victims at further risk. Not reporting an offender
to the authorities, for example, might be considered as protective if the matter
is sufficiently dealt with by the family and local community because it would
prevent the child from being blamed for bringing shame to the community
and/or his family or kinship network.
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car

‘Islamic scholars
always situated the
child within the family
and wider community’
‘Practitioners working
in child protection need
to know the range of
helping systems within
a community’
‘There are significant
obstacles in regard to
local political parties
and social hierarchy’
Copyright © 2014 John Wiley & Sons, Ltd.
Hutchinson et al.
Unlike the majority of ‘Western’ responses (Gordon and Owen, 2010),
throughout the roundtable Islamic scholars always situated the child within
the family and wider community, recognising the interconnectedness of
community wellbeing. It was suggested that social workers ‘need to know
how to treat an individual without neglecting other individuals’. Therefore,
the rehabilitation of offenders needs to be considered alongside protection
mechanisms for the child. For example, if a girl is subject to rape or abuse, then
consideration also needs to be given to the impact that this may have on the
process of marriage, family shame and the reaction of her future husband.
The use of abortion, for example, may be advocated not only because it might
protect and prevent further problems for a young woman, but also because it
might protect and prevent problems for her wider family and community.
Islamic scholarship encourages societies to defend their members, and seeks
to protect children against the social, economic and political changes that
undermine such rights. Individual wellbeing is catered for, then, through the
responsibility that families and communities have for caring for each other.
Engagement at a community and family level is therefore required while taking
into account individual experiences within families.
Mechanisms and Tools for Intervention
Practitioners working in child protection need to know the range of helping
systems within a community which are intended to protect children from harm
(Connolly et al., 2006; Miles, 1996). One of the main aims of the roundtable
was to establish and explore the existing organic child protection mechanisms
in Islamic communities that are frequently overlooked or operate outside the
programming approaches of INGOs. The following mechanisms and tools
which child protection agencies may engage with alongside Islamic
community and religious leaders were identified:
• Solh (reconciliation councils which often include imams and sheikhs who act as a
third party, providing guidance and mediation between conflicting parties
drawing on Islamic jurisprudence).
• Engaging the support of religious leaders and elders to take an active role in
promoting child protection messages in Friday sermons.
• Visits by imams and sheikhs to the homes of vulnerable children.
• Centrality of mosques for the promotion of child protection, providing access to
support from the wider community such as the use of ‘zakat’ (charitable donations).
• Spiritual/religious and family courts.
• Supporting the wider family (grandparents/overall head of the family) to protect
children and investigate claims of abuse or neglect.
• Creating child protection coalitions between religious leaders, community
figures, respected leaders, school headmasters, doctors, social workers, other civil
actors, family members and young people.
• Developing a family code with religious leaders to remind families of the civil
responsibilities that they have for protection.
• Advocacy for change in laws to protect children (e.g. compulsory education or a
minimum age for marriage).
• Using media campaigns and web technology to promote messages of protection.
When identifying the challenges associated with programme development, it
was recognised that there are significant obstacles in regard to local political
parties and social hierarchy, for example, powerful families who might resist
Child Abuse Rev. (2014)
DOI: 10.1002/car
 Child Protection in Islamic Contexts

intervention, especially on such sensitive issues as incest or sexual abuse. This

may be challenging, particularly in conservative contexts where issues are
present but not always acknowledged, or contexts where there are high levels
of mistrust between communities and INGOs.
All Islamic scholars identified the mistrust of ‘outsiders’ and Western-based ‘All Islamic scholars
organisations as a significant barrier to engaging with community-based identified the mistrust
mechanisms in Islamic contexts. Participants voiced the concern that INGOs
can be perceived as spies or conspirators with a Western political agenda.
of ‘outsiders’ and
Making use of the aforementioned processes, therefore, requires partnerships Western-based
with community leaders as sources of support and legitimacy. However, the organisations as a
tools and mechanisms that can be clearly linked to Islamic scholarship and
significant barrier’
law, that are appropriate and accepted by the local community, offer an
opportunity for sustainable engagement and change.

Discussion and Implications for Practice

The roundtable methodology was chosen to open up dialogue between child

protection specialists and Islamic scholars on some of the issues faced by child
protection workers in humanitarian contexts and to identify the role of Islamic
scholarship for making child protection strategies more effective in Islamic
contexts. The roundtable methodology, based on principles of mutual respect, ‘The roundtable
listening and discussion but not necessarily consensus, was critical for bridging methodology ….. was
the divide between Islamic scholars and Western communities; a significant
step given the history of mutual doubt that exists between the two, especially critical for bridging the
in the context of sensitive protection issues (O’Leary and Squires, 2012; divide between Islamic
Pew, 2011; UNICEF, 2012). scholars and Western
The roundtable drew attention to the fact that despite the wealth of literature
on the rights of children under Islam, there is a lack of knowledge and little communities’
discussion on the practical application of these principles, their conversion
into intervention and prevention programmes, and the role of non-Islamic
parties in promoting these mechanisms. The use of case studies and a
programming activity were therefore essential for illuminating the practical
implications of Islamic teachings related to children and their protection during
the roundtable discussions.
Research has shown that professionals often retain their own cultural
attitudes to child protection rather than engage in shared transcultural
understandings (Chan et al., 2002; Gilligan, 2009). Cross-cultural training ‘Cross-cultural
and knowledge sharing has been recognised as a key factor in building better training and
partnerships with families from different cultures (Cemlyn, 2000; Webb
et al., 2002). The discussions held at the roundtable indicated that a reliance
knowledge sharing
on solely Western-based knowledge and models of child protection does not has been recognised
allow for the trust and credibility needed to intervene at a deep level, especially as a key factor’
in regard to sensitive issues such as child sexual abuse or early marriage. The
importance of community harmony that can take precedence over the
individual rights of children has significant implications for how some
protection problems can be approached in Islamic contexts. Engaging the local
imam or sheikh to work on child protection cases and the need for substantial
knowledge exchange between social workers and religious leaders were echoed
in many guises throughout the roundtable.
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Hutchinson et al.

The challenges of partnership working were briefly raised during the

programme design exercise; however, it was felt that developments would
not be made until exchanges in knowledge and values were undertaken. While
‘Exchanges of cultural, exchange in explicit knowledge is fairly straightforward, exchanges of cultural,
tacit and implicit knowledge or experiences are more complex and take time.
tacit and implicit
Further discussion is needed to illuminate the different epistemological
knowledge or foundations of child protection principles to identify why responses to the
experiences are more same protection concerns can be so diverse. It was not always clear whether
complex and take time’ the tools and mechanisms based on Islamic processes could be used by non-
Muslim workers or organisations, and how appropriate they would be in
response to different child protection risks. Further research is needed to
examine the ways in which the mechanisms and tools identified may be used
by international development agencies, the challenges involved in doing so
and whether this would actually result in more effective protection mechanisms
for children living in Islamic communities. Literature engaged with culture and
child protection increasingly calls for the voices of children and young people
to be carefully listened to if we want to develop culturally responsive services
which work for them (Connolly et al., 2006; Gordon and Owen, 2010;
‘Further research in Marks, 2006; Miles and Thomas, 2007). Further research in this area
this area needs to needs to include children and young people, even if this is culturally
challenging to do so.
include children and
young people’
Concluding Remarks

The roundtable discussion informs a large-scale second project which

combines concentrated research topics’ examination, community-based
programme trialling, evidence-based learning and knowledge dissemination
in a range of locations and cultural contexts. Combined, both of these projects
are likely to have fundamental implications for academic, governmental and
international development child protection programming in all Islamic contexts
globally. This includes work with Muslim minority communities in Western
contexts such as the UK, Australia and the USA where practitioners have also
been criticised for failing to accurately conceptualise the cultural, social and
religious contexts from which ethnic/religious minority parents operate
(Gilligan, 2009; Welbourne, 2002). Knowledge created about the process of
engaging with Islamic perspectives on child protection is as crucial and
‘This promises to be a important as the actual mechanisms identified. While this promises to be a
challenging and challenging and ambitious study, the benefits for Muslim children are expected
to be substantial.
ambitious study’

Acknowledgements

We acknowledge all of the roundtable participants and the four main partners
who provided funding for this research: Tdh, IRW, the University of
Southampton and Qatar University. Representatives from these institutions
were also participants at the roundtable and oversaw the writing up of the final
report, as well as this paper.
Copyright © 2014 John Wiley & Sons, Ltd. Child Abuse Rev. (2014)
DOI: 10.1002/car
 Child Protection in Islamic Contexts

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