For many years political correctness has led to the identity of the community most obviously involved in the sexual grooming of children and young women in the UK being described as Asian rather than Muslim. We are consequently encouraged to hear the prime minister’s assertion that “a warped sense of political correctness” will not stifle attempts to fight these crimes – which he now classes as a “national threat”.
The Sikh and Hindu communities have for decades been at the receiving end of predatory grooming by members of the Muslim community and have for some time campaigned in the UK for it to be recognised that this is so, as recent high profile sexual grooming cases involving Muslim gangs confirm. The emerging evidence clearly highlights that most of the gangs originate from within the Pakistani Muslim community and that their victims are almost always of a white, Sikh or Hindu background.
We urge the prime minister to tackle head-on why so many young Muslims in the UK have this disrespectful attitude toward women in non-Muslim communities, and we urge him to urgently engage with the leaders of the Muslim community to find answers to a problem that demeans women, that does incalculable damage to interfaith harmony and that has a detrimental effect on the public’s perception of the Muslim community generally.
Lord Singh of Wimbledon, the Network of Sikh Organisations (UK).
Anil Bhanot, the Hindu Council (UK).
Ashish Joshi, the Sikh Media Monitoring Group (UK).
Mohan Singh, the Khalsa Sikh Awareness Society (UK).
Sadly, there is considerable evidence to confirm that the thrust of the letter is accurate in all or most of what it says (thus, a good Sikh friend of mine in Newcastle provides shelter, food and education in safe houses around the city to the Sikh and Hindu victims of Pakistani Muslim gangs who operate in Leeds and Bradford). But is this an appropriate task for the prime minister to engage with? This is a problem that must be addressed by the men of a very particular religion and ethnicity. And such men must begin by asking whether a statistically significant number of Pakistani Muslim males engage in such sexual grooming because of how they perceive and engage with females within their own community. Next, and perhaps most troubling of all, they must ask whether such sexual grooming is an inevitable outcome of a religion that exaggerates the differences between male and female, that accords to girls and women far fewer rights and opportunities than it grants to boys and men, and that sees girls and women as both threats to male well-being and legitimate targets for sexual exploitation.
Anyway: the letter above provoked from a friend of mine, someone very knowledgable about the world of Islam, the following reflection, a reflection which demands from individuals within the Muslim community to confirm that gender inequality and the sexual exploitation of girls and women are not inevitable facets of a religion which, at times during the medieval period in particular, had much of which it could be proud:
I support just about everything in the letter to “The Times” except the idea that the prime minister should “tackle head-on why so many young Muslims in the UK, etc.” The prime minister could use his considerable influence to ensure Muslim leaders “find answers to a problem that demeans women, etc.”, but this is a problem that is most apparent among Pakistani Muslim men in particular (note the evidence from Rotherham, Rochdale, Oxford and Newcastle, for example) and, perhaps, Muslim men more generally (Muslim males of non-Pakistani origin have also been charged with sexual grooming of girls and young women, but in numbers far smaller than those from within the Pakistani community itself). It is time that the Pakistani and/or Muslim community took full responsibility for a problem that is self-evidently of its own making. The Pakistani and/or Muslim community needs to get its own house in order and should not – does not – require anyone outside the community, least of all the prime minister, to steer it toward doing what is no more than the right thing.
My worry is that the root of the problem lies with scripture itself and not “merely” the culture associated with Pakistani Muslim men. There are simply so many statements in the Qur’an and the Hadith that point to the inferiority of girls and women; that state how girls and women should be denied the rights and opportunities granted to boys and men (e.g. in relation to dress, education, employment, marriage and inheritance); and that conclusively stack the cards against girls and women being treated with the respect and dignity they deserve. Moreover, look at how, in the Muslim world generally, the honour of the family is fundamentally shaped by the behaviour of female relatives (in particular, such honour is shaped by how female relatives behave in the company of males who are not relatives), but men can commit the most dreadful crimes against humanity without bringing obvious shame on themselves or their family (they can also drink, take drugs and engage in sexual practices forbidden to women, presumably because boys will be boys!).
The challenge for Muslim leaders, whether Pakistani or otherwise, is that they need to find within their scripture theological justification for treating males and females equally, for providing males and females with the same rights and opportunities, and for according to girls and women precisely the same respect and dignity that should be accorded to boys and men. My Muslim friends frequently tell me that justice, equity, equality and respect for human rights lie at the heart of the Islamic faith. If this is so, I urge Muslim leaders to get to work to confirm it, in the first instance in relation to gender alone (then, perhaps, a theology of equality can be elaborated in relation to sexuality, disability, non-Muslims with or without a faith commitment, etc.) . The victims of misogynistic Muslim male attitudes and behaviour need to be confronted with that theology of gender equality now.
Wow: I hear what is said and agree with much of the content. But can such a theology of gender equality be extracted from scripture? I believe it exists, but only if Muslim leaders ignore the much more compelling/detailed/problematic theology of gender inequality. Here is a tip for those honourable Muslim leaders, Pakistani or otherwise, who are determined to get their own house in order. Rely less on scripture to identify a theology of gender equality and examine Muslim history and tradition instead (in particular, examine how some Shia and Sufi groups have given expression to gender equality in the past and continue to do so today). But, for perhaps an even more obvious source for a theology of gender equality, engage with the many brilliant Muslim feminists (most of whom remain alive, thankfully, despite repeated death threats from males hostile to gender equality) who have done all the groundwork for the Muslim leaders already. Yes: confirm a commitment to gender equality simply by taking seriously what Muslim women really want and act upon their demands. As the meerkat says, “Simples.”
P.S. Even before this post was published, a Muslim friend who kindly examined the draft pointed out, “And do not forget ijtihad, which allows for individual interpretation of scripture where scripture is not wholly explicit or unambiguous about what should be the case. Also, you are correct. While Islamic scripture appears to provide people with a theology of gender inequality, a very careful selection of statements from the Qur’an and the Hadith allows for a theology of gender equality. I am confident that Muslims will rise to the challenge this post provides for them to express such a theology of gender equality.”