Sharia Law Courts

Stuart C McDonald Excerpts

Thursday 2nd May 2019 Westminster Hall

[Stuart C. McDonald (Cumbernauld, Kilsyth and Kirkintilloch East) (SNP)]

It is a pleasure to serve under your chairmanship, Mr Hanson, and I congratulate the hon. Member for Henley (John Howell) on having secured this important debate about sharia councils. I take part in this debate with some trepidation, as it is a complicated issue, touching on family law, freedom of religion, culture, gender relations and many other issues in between. It is quite right to say that our response should first and foremost be informed by the experiences and views of those most affected: those are, of course, Muslim women, 90% of whom are seeking a divorce. Their experience of sharia councils varies greatly, which reflects the fact that sharia councils themselves vary significantly. Unsurprisingly there is no unanimous opinion, even among Muslim women, on how—or whether—we in Parliament or the Government should respond to some of the issues that have been raised, both today and in other reports.

I too was a member of the Select Committee on Home Affairs when it was looking at the issue of sharia councils. It was probably one of the most polarised issues that I looked at during my time on that Committee, involving widely diverging and strongly held opinions. On the one hand, at some of the events that the hon. Member for Bradford West (Naz Shah) has described, I spoke to women who were absolutely positive about their experience with sharia councils and how they had secured divorces there; others pointed to horrendous practices and discrimination, which we have heard about.

Dr Siddiqui’s report found similar disparities in practice, but that review, as we have also heard, concluded that banning sharia councils is not a realistic option; I support that conclusion. There is demand for advice and guidance, for determinations on the meaning of religious texts and procedures, and for religious divorce. That review warned that if anything, such a ban would likely drive councils underground, making transparency even more difficult and risking more widespread bad practice and discrimination.

The second issue I want to touch on is how civil marriage law can play a role in this area. I make absolutely clear that I am not a family lawyer, so I will not go into fine detail about the specific proposals for marriage law reform in England and Wales that Dr Siddiqui’s review put forward. However, it does seem—the evidence suggests this—that a significant number of Muslim women in the UK have a religious marriage, but not one that is recognised by the civil law. As we have heard, that seriously limits the options and powers available to women, should that marriage then break down.

However, I went on to the website of Glasgow Central Mosque today to see what options there are for marriage. I was met with a well set-out and positive page that starts by celebrating the fact that

“Family life is a building block of a successful society, and marriage is an occasion of great joy.”

That page goes on to say:

“We can perform religious marriages, which are recognised by the law. A marriage ceremony (Nikah) at Glasgow Central Mosque must also be a religious marriage (i.e. the legal equivalent of a civil marriage conducted by a registrar). Our Imams are authorised to solemnise religious marriages, therefore it is not necessary to have a separate civil marriage. If the civil marriage has already taken place, please bring the marriage certificate on the day.”

I read an article by a Muslim woman who is a solicitor in Glasgow, who wrote about how the culture in the Glasgow mosques is one of working together to ensure that the civil requirements are met at the same time as the religious ones. It seems—of course, I stand to be corrected—that the general practice in that city has become to meet both religious and civil requirements at the same time. It would be good to know how that culture has come about. It would be good to find out what impact that has had on the number of women who are without a civil marriage in Glasgow and Scotland, and whether the doubling-up of those processes has been encouraged or helped by provisions in family law—slightly different in Scotland from those in England and Wales—or whether something else has made that happen. That could inform our thinking, both in Scotland and in England and Wales, as to whether there needs to be legal change or whether we can do more in terms of culture and awareness raising, as the hon. Member for Bradford West has said.

[John Howell]

For many years I have been an organist, and I have played at Catholic weddings. In many cases, the service has been delayed because of the late arrival of the registrar. A marriage conducted by a priest is religiously legal, but in order to make it civilly legal, a registrar has to be there. That seems to be the established position in the Catholic Church; as I understand it, only in the Anglican Church and the Church in Wales is the priest automatically a registrar.

[Stuart C. McDonald]

That is interesting to hear. If there is a way to remove such complications to ensure that such delays can be avoided, it should be looked at. I understand—I repeat, I am not a family lawyer, so I might be completely wrong—that that is not the position in Scotland, where priests are generally able to conduct both the religious and civil ceremonies in one go without the presence of a registrar. To my mind, that clearly makes things simpler.

The second group of recommendations in the Siddiqui report is essentially about empowering women, a topic on which I suspect we will all be at one. That seems to be front and centre of the issue that we face. There absolutely must be awareness raising about rights; for example, many of those who have ended up with a religious but not a civil marriage have done so purely because they did not know about the law or their status.

Awareness-raising about civil rights is only the first step in empowerment. Support is also needed to ensure that all are able to overcome the potentially “huge cultural barriers” described in the report, which can inhibit the exercise of rights even when people are aware that those rights exist. Those barriers stop women choosing to pursue civil remedies instead of religious ones. We need to give greater backing to all the NGOs, advice centres, human rights bodies and others that can provide that support. That is not just about supporting women to overcome barriers; those organisations can help to lower the barriers in the first place, encouraging a culture that respects women who choose to use their civil rights in the first place.

Do we need to go further? That question takes us on to the third group of recommendations in the Siddiqui report. The steps that we have just discussed about empowerment tend to focus on providing alternatives to sharia councils. We also need to ask whether we can improve practices in sharia councils themselves, which is perhaps the toughest issue.

As we have heard, the Siddiqui review recommended a form of regulation via a state-constituted body and a code of practice, and many sharia councils and women’s organisations supported such an approach. Presciently, the report acknowledged that the Government could be reluctant to adopt a wholesale regulatory approach for fear of being seen to legitimise a different system of law. I can understand that response, but it should not be an end to the matter. Not adopting full-scale regulation does not absolve us of the need to look at the seriously bad practices that have been recorded in some cases, how that relates to the law, and whether the law can be changed in other ways to stop those practices. If I understood it correctly, that was what the dissenting opinion in Dr Siddiqui’s report was getting at.

For example, should we require in law that anyone providing advice about family law matters must provide signposting to civil remedies? How should the law respond if an institution is seen to aid and abet domestic violence by coercing a victim to mediate with the perpetrator? Are there existing regulations in respect of “service providers” that could be strengthened and better applied to stop the serious issues that we have seen? What should happen if evidence shows that councils are undertaking tasks that should be exclusively for the courts? Crucially, given that consent is so important, what is the legal response when certain councils are engaging in proceedings, providing opinions and making judgments when there was never genuine consent to the process in the first place? I do not have the answers to all those questions, but we have to consider them and be led by the evidence, particularly the evidence we hear from those who have been caught up in these processes.

On balance the Siddiqui review is correct that banning would be ineffective, counterproductive and not justified. The main objective must be to encourage the use of civil processes and access to civil redress and rights where appropriate. Marriage law changes might help with that, but more importantly, so too might policies that empower women, such as support for NGOs and other groups. While a distinct form of regulation and a complete new regulatory regime may not be the right approach, that does not mean that we should not be looking at whether other civil and criminal laws and regulations could be better applied to stop or prevent some of the bad practice we have heard about. If we do all that, hopefully we can continue to protect the sharia councils that are doing a job that accords with all the values we want to be upheld, while at the same time clamping down on those that are not.