Tackling Islamophobia

Debate between Matthew Offord and Naz Shah

Thursday 7th December 2023 Commons Chamber

[Dr Matthew Offord (Hendon) (Con)]

I welcome the debate on behalf of the 3 million Muslims in the United Kingdom and the significant number who are my constituents in Hendon. Since 7 October, there have been many incidents of racism following the terrorist attacks in Israel. Subsequently, the number of antisemitic incidents has risen to more than 1,009; the same would probably be true of attacks within the Muslim community.

I receive regular reports from the Metropolitan police about hate crimes taking place in the borough of Barnet, and I am extremely concerned to read that many are linked to the current conflict in Israel and Gaza. On Brent Street in Hendon, there is a fast food restaurant called Lahore, which a constituent told me had been vandalised; he attributed the attack to Islamophobia. I do not know whether that is true, but I do know that a Jewish restaurant in Golders Green was also attacked, and the police refused to categorise that incident as antisemitic. Regardless of who attacked either of them or why, the business owners were left with a financial bill as a result of those extremist actions.

I believe that Islamophobia exists in this country, as indeed does antisemitism, but I do not accept that it is accepted and embedded in the United Kingdom’s society. The debate has been posited as a conflict between one group of people in the United Kingdom and those who hold a different religion. That appears to frame the discussion as an otherness of those who are Islamic, but I do not see that, particularly not in my constituency. In fact, there are significant shared concerns between my different communities. For example, Muslims and Jews both share beliefs around halal and shechita, and issues with the coroner service—I have campaigned long and hard on seeking a death certificate within 24 hours. The promotion of faith schools is important to both communities, as are single-sex spaces in places such as hospitals.

People in the United Kingdom sometimes do denigrate Muslims because they perceive them as a homogenous entity, but that is far from the truth. It is interesting that no one has so far raised the great schism in Islam: that of the Sunni and Shi’a divide. Put simply, the contention centres on the succession of the Prophet Muhammad and whether his grandson or one of his followers should be considered to be next in the line of succession. That has been the cause of conflict for hundreds of years and is the basis of proxy conflicts happening right now in Yemen, Lebanon, Syria and other parts of Africa. As a non-Muslim, it is not for me to say how the line of succession should occur or to dictate whether one strand of Islam is more legitimate than another, but it is incumbent on me to acknowledge the differences and, as a democratically elected representative, to give voice to the minority and defend their right to exist.

In recent years, the divide has been attributed as a justification for sectarian violence. In Iraq, Daesh committed atrocities against Yazidi men and women and used extremist ideology to justify their crimes by calling their victims devil worshippers. In Syria, the Druze community has faced persistent attacks, which has led to opposing clans coming together in a common cause against their Syrian attackers. The conflict in Syria has also fed into existential fears among Lebanon’s Druze community, in part due to attacks on the Syrian Jews and Alawites, who are denounced as non-Muslims and targeted for extreme violence.

We have heard today about Muslims suffering discrimination and violence in Bosnia, Myanmar and China. Those are all examples of Islamic atrocities overseas. However, the murder in 2016 of Asad Shah in Scotland exposed not just Islamophobia but a downright hatred of Ahmadi Muslims here in the United Kingdom. The murderer, a Sunni Muslim, had driven from Bradford with the intent of confronting Mr Shah because he was an open adherent of the Ahmadiyya branch of Islam, which believes that the Prophet Mohammed was not the final Muslim prophet. The judge said that Mr Shah was regarded by those who knew him as

“a peaceful and peace-loving…family man who went out of his way to show respect for those of any faith.”

She said that his murder was

“an appalling display of merciless violence”,

and told the murderer that he was responsible for the

“barbaric, premeditated and wholly unjustified killing of a much-loved man who was a pillar of the local community.”

As has been mentioned about other murders, Mr Shah, too, was repeatedly stabbed and had his face stamped on.

The Muslim Council of Britain put out a statement after the murder of Mr Shah, which stated that it affirmed

“the right of Ahmadis to their freedom of belief”

and rejected attacks upon them. But the MCB stated that its theological position is “fundamentally opposed” to the Ahmadi community, and that no Muslim

“should be forced to class Ahmadis as Muslims if they do not wish to do so”.

I thought that would be anathema to many hon. Members in the Chamber, and particularly those who advocate self-identification in other spheres of life. Is it not right for the individual to decide what religion they identify with, and for that person to be allowed a view, even if it is not shared by others? As is attributed to Voltaire,

“I may not agree with what you say, but I defend…your right to say it.”

Article 18 of the universal declaration of human rights states:

“Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

That is where I see a difference between British Muslims and those from around the world. The clue is in the name—British. Unlike in some cultures, the issue of British values supersedes other prejudices. Our shared belief in common values surrounding decency, fair play, respect for the law and free speech are also shared by British Muslims. When I visit faith schools in my constituency, such as Barnet Hill Academy in west Hendon, I see those values being instilled in the children alongside their Muslim faith. All of us must ensure that that continues.

The United Kingdom can lead by example. In July 2021, the UN expressed its deep concern about the lack of attention to the serious human rights violations perpetrated against the Ahmadiyya Muslim community around the world and called on the international community to step up efforts to bring an end to the ongoing persecution of Ahmadi Muslims. That has included discriminatory legislative and policy frameworks; the targeting of Ahmadi Muslims through exclusion, hate campaigns and violence, including arbitrary arrests and detentions, verbal and physical attacks in the public sphere, and attacks against their cultural sites and places of worship. Ahmadi women are particularly affected as they face harassment and discrimination due to their distinctive traditional attire, which makes them immediately recognisable, while Ahmadi children and youth are often denied admission to schools and higher educational institutions because of their faith. They also constantly suffer intimidation and bullying, forcing them to interrupt or drop out of their studies. Reports also indicate that Ahmadis are still portrayed in a negative light in school textbooks, while Ahmadiyya educational institutions are often seized and administratively closed by state authorities.

It is my belief that tackling Islamophobia is not restricted to non-Muslims and Muslims.

[Naz Shah]

I am grateful to the hon. Member for giving way and associate myself with his comments about ensuring that we end all persecution of all Muslim communities, whether that be the Ahmadiyya community or the Shi’a community. For declaration purposes, my family and I come from the lineage of the Prophet, sallallahu alaihi wasallam—peace be upon him. Many in my family are of Shi’a heritage and belief, and many are Sunni. I am struggling to understand the idea here. We were talking about Islamophobia, but the debate has been taken elsewhere. I do not think that that was the intention of the hon. Member, who is making valid points about persecution, but does he not agree that the intersection of Muslim-upon-Muslim hatred is not Islamophobia in the context of what this afternoon’s debate is about? I encourage him to speak to people—perhaps we could have a chat; I would not mind a coffee —just to unpick some of that, because it does worry me.

[Dr Offord]

Perhaps we should have a kahwa instead of a coffee. The hon. Member hits on a really good point, but I see Islamophobia and antisemitism—I hope that I made this clear—as simply racism. There can still be inter-faith racism, where one sect says that another is not legitimate. That is still the denigration of a particular community. For me, that is still Islamophobia and racism, and it is unacceptable, but I am grateful to her for her comments, and for accepting the premise of my argument.

To conclude, if Islamophobia, racism or whatever we want to call it is to be addressed, all Muslims must be prepared to demonstrate a tolerance not only of other faiths but of their own. It is only then, through leading by example, that we can attack and address other causes of Islamophobia, which I have acknowledged exists, in this country as well as abroad, and take action against people who are denigrating others.