Politics and the law
How do members of the Muslim community see themselves in relation to British society? Are they British Muslims? Or Muslims living in Britain? For many people, these questions get to the heart of their identity.
If you commit yourself to serve Allah as the highest authority, can you also pledge allegiance to the Queen, who is head of state and head of the Church of England, as the new citizenship ceremony requires immigrants to do?
All British citizens are expected to pay taxes to the state, to live by its rules and risk imprisonment if they break them. According to most Islamic scholars, British laws and way of life do not conflict with Islam, which teaches Muslims to follow the law of the land they live in.
Laws which give British citizens the freedom to behave in ways that are frowned upon in the Qur’an don’t necessarily make Muslims feel compromised. For example, alcohol, which is banned by Shariah law, is legal in Britain. Although Muslims might feel under social pressure to drink, they are free to choose not to.
However, some elements of Islam can come into direct conflict with British law – on inheritance and the care of children after divorce, for example. Both these areas are being reviewed by the British government following discussions with Muslim leaders. Few imams, though, consider these to be issues which fundamentally affect a Muslim’s faith.
Some radical Islamists believe that it is not acceptable to get involved in politics in a secular society because it means being part of a system that’s not based on Shariah. They say that Muslims can only legislate on the basis of Shariah, and should neither stand for election nor vote in the British political system.
Ajmal Masroor, a consultant on Islamic issues, disagrees. He would encourage Muslims to get involved in politics, and says: ‘Islam allows men to make laws, even in Islamic states. For example, the Qur’an says it is wrong to kill people, therefore it is the duty of the government to legislate against actions that may result in people being needlessly killed. In that way speed limits, for example, are man-made laws but are interpretations of Shariah principles, as their aim is to reduce accidents and save lives.
‘It is better to promote your Islamic principles from a position of power within a system. You are more able to create change from within than by shouting from outside.’