Clerics, Religious Masks, and the Wounds of Female Students

This article is a column; its entire content and opinions represent the personal views of the author and do not reflect the editorial stance.

“The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays.”

This hadith appears simple, yet it harbours a very sharp social critique.

For hypocrisy does not always manifest as a rejection of religion. It often hides behind symbols of piety and the betrayal of trust.

It is in this context that society needs to become more cautious in reading the faces of religious authorities.

Not everyone who speaks about morality truly possesses moral maturity. Some are merely adept at building an image of piety in front of the public.

The case of sexual assault against a female student at the pesantren in Pati serves as a bitter reminder of this reality.

The incident is not merely an individual criminal act, but a serious fracture in the space of religious education.

Those wounded are not only the victims, but also society’s trust in institutions long regarded as fortresses of morals.

Parents entrust their children with the belief that a religious environment will be the safest place for spiritual and ethical growth.

Yet the irony arises when the threat emerges from within the very space trusted to be sacred.

In many cases of sexual violence, the perpetrators are not strangers.

They are often in the victims’ closest circles: teachers, mentors, caregivers, even respected religious figures.

It is at this point that betrayal takes its most painful form. For relationships that should protect become tools of domination.

Women in such situations not only lose their sense of safety, but also their space to speak out. They are often forced to bear the shame of the crime committed against them.

Even more tragic, the social environment is often more preoccupied with salvaging the institution’s reputation than restoring the victim’s dignity.

We witness how a culture of silence operates systematically.

Victims fear speaking out lest they be seen as tarnishing the pesantren’s good name. Parents fear opposing because they face revered religious figures.

Meanwhile, society too readily glorifies symbols of piety without the courage to foster a culture of critique.