Confessions of an ex-Muslim

Over 100,000 people in Britain converted to Islam between 2001-2011, yet it is believed that up to 75 per cent may have since lost their faith. Who are they - and how do they feel about the way of life they embraced then quickly abandoned?

Islam is often perceived as a religion antithetical to British, secular values. But between 2001-2011, more than 100,000 British people converted to Islam. This may come as a surprise, especially considering the virulent climate of Islamophobia supposedly pervading the country in the shadow of 9/11. Yet, while Muslims may rejoice at the news of many British people flocking to Islam, little is known about the large proportion of converts who later become apostates.

“Many converts leave the faith. We don't have exact statistics but some stats say 50 per cent will leave within a few years,” says Usama Hasan, a part-time Imam and a senior researcher at the counter extremism think-tank, the Quilliam Foundation.

The internet, in particular, Twitter, provides ex-Muslims, often with pseudonymous accounts, a safe haven to challenge, criticise and mock Islam. The Council of Ex-Muslims of Britain (CEMB), founded six years ago, was set up by a group of non-believers and acts as a community for those who have renounced their faith.

There are, of course, a multitude of reasons why someone might become an apostate after converting. Many British women convert when marrying a Muslim man, but, when the relationship ends, they sometimes leave the faith. (The same rarely happens in reverse, as the consensus of scholars believes a Muslim woman marrying a non-Muslim man is against the Sharia.) Some converts don’t receive the community support upon entering the faith. While others can be referred to as “drifters”: they experiment with different lifestyles. However, many ex-Muslims cite bad experiences with Muslims in their stories of how they came to renounce the faith.

Pepe, 39, is an ex-Muslim who was born in London but now lives in Canada with his Muslim wife and two children. He converted at 20, after discovering the religion through Sufism, the mystical dimension of Islam. He remained a fairly practising Muslim for 15 years but he often struggled with certain aspects of the faith, which he shrugged off as “satanic thoughts”.

In his early 30s he became disillusioned with the hardline views held by many Muslims and joined the Chisti Tariqah, a Sufi Order originating from Afghanistan.

He agrees to an interview over Skype from his home. “The more I got involved with the Tariqah, the more cult-like it was becoming. I had to get permission from the Sheikh [religious teacher] to do a lot of things, like if I wanted to leave town. When I questioned things, they told me to completely stop reading books and only read what they gave me,” he says.

After his Sheikh interpreted one of Pepe’s dreams to suggest that his father didn’t care about him, he became disaffected with the Tariqah and soon left the faith altogether.

“I was confused when I first left the religion but I came to the conclusion that none of it is real. I was very angry at the time,” he says.

“I would call myself an atheist but even if there is a higher power, I don’t think it affects the way I am with people. If anything, I would say I’m a more compassionate person now, because I know how people’s minds can be manipulated,” he says.

How has it affected his marriage? “When my wife married me, she married a Muslim guy, so I don’t stop her from teaching Islam to our kids,” he says. “We have a deal: I don’t eat pork or drink alcohol in the house or in front of the kids. And I can’t tell my wife’s parents that I have become an apostate because they are orthodox and would see the marriage as annulled.”

Other ex-Muslims, however, paint a slightly brighter picture of the religion. Goran Miljević, 19, from London, converted in 2010 after being kicked out of college. “Converting to Islam was somewhere I could belong, a brotherhood, somewhere you can go where you’re listened to and supported,” he says.

Miljević comes from a Serbian Christian family and when he converted, his parents were angry. “My father thought I was joking. I slept at the Mosque for a couple of nights because my parents were so upset with me. If I wasn’t so young, my parents would have kicked me out the house,” he says.

“I was really practising at one point, proper hard core. But what I realised is that you can’t be a convert and be moderate, you have to be extreme because that’s how you distinguish yourself,” he says.

However, after three months of being a Muslim and feeling the disapproval from his family, Miljević realised Islam wasn’t for him. “Even though I left the faith, I know Islam isn’t what people think. I will even correct people who think of Islam in a certain negative way. It’s a good religion but at the end of the day, religion is politics. People like bin Laden and Anjem Choudary use the religion to stir people and make them do things,” he says.

75 per cent of all British converts to Islam are women. And, according to one study in Leicester, Between Isolation and Integration, a large percentage of female converts were attracted to the faith because of the status it affords them. Many believe the religion provides them with a high spiritual status and a type of dignity our modern, secular country can’t.

But, the majority of British women who convert report feeling confused due to the conflicting ways Islam is introduced to them. “The reason why some converts leave the faith or become confused is not only because of the narrow-mindedness of many Muslims. But also because of the dominance of culture: some Muslims will insist on Pakistani, Saudi or Iranian culture and say it is Islamic,” says Usama Hasan.

It is not just converts who are leaving the faith but also Muslims born into the faith. “I've noticed certainly after 9/11 that a growing number of young Muslims in the UK have lost their faith, and many have become Christian, Buddhist, agnostic or atheist,” Hasan says.

While many apostates travel a lonely path once leaving the faith, as friends and family often marginalise them, far too many also feel the rage of Muslim extremists.

Saif Rahman is the author of The Islamist Delusion: From Islamist to Cultural, Humanist Muslim. He was born to a Muslim family of Pakistani-Indian origin but abandoned Islam around a decade ago. He now regularly criticises Islam. It comes at a wretched price: he has received almost 150 death threats in the past five years.

“9/11 was a critical moment for many ex-Muslims,” says Rahman, “We felt we could no longer relate to these people [the terrorists],” he says over the phone.  

“The death threats used to get to me but once you cross the 100 mark, it becomes a bit of a joke. Some are so ludicrous. I’m one of the biggest figureheads for the hate. But because they’re done by the net, I can be a bit more blasé about them,” he says.

Some Islamic scholars believe that apostates should be killed, especially if they go on to attack the faith, and cite as evidence a couple of Prophetic sayings in Islam. However, there is no Quranic justification for this stance and other scholars believe that killing apostates is a pre-modern tradition that no longer applies today.

Although Rahman regularly attacks Islam on Twitter, he concedes that there is much “beauty” in the religion. “I do think Islam is a bad religion but I’m not blinded to its beauty. Some of the sayings of the Prophet Muhammad leave me teary-eyed. I would even argue that the sense of family, hospitality and other ethical values are actually Islamic,” he says.

The Council of ex-Muslims recently tweeted: “The internet has made our voices louder, for the first time in history ex-Muslims can speak freely, by-passing death, fear, blasphemy [and] taboos.”

But do ex-Muslims have the right to mock religion? Faith, after all, gives people meaning, hope and provides answers to existential questions. Helen, an ex-Muslim from Scotland, who says she was forced to convert to Islam and later mistreated by the family believes it is a good thing to mock religion. “The truth will push you off before it sets you free. People have to toughen up, instead of relying on an imaginary deity to give them meaning,” she says.

Pepe says many ex-Muslims behave with a kind of reactive defiance once apostasising. “People who left the religion at the angry stage, they want to hit back at it, to kind of feel some kind of satisfaction. But when they do it too much it just has a negative effect overall.”

Usama Hasan, however, is hopeful for the future of Islam, despite the threat of ex-Muslims. “On a positive note, I have come across Muslims who have lost their faith but regained it after they have come across different interpretations, deeper, wider and more generous of the Quran and Prophetic traditions which accord well with the modern world,” he says. “It’s up to the people of knowledge to dig those interpretations out. And once they provide those insights people are attracted back to the faith because faith is something beautiful. God is beautiful and He is loving and merciful and waiting to be discovered and known,” he adds.

For some, Islam manifests itself as a religion of beauty and peace, either when people convert to the faith or when they discover the “different interpretations”. But, for far too many, especially those with bad experiences with Muslims, the religion reveals itself to be the way Islamophobes negatively caricature it to be.

 

Prayers at the Baitul Futuh Mosque in Morden, London in 2011. Photograph: Getty Images.
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Winning Scottish independence will be even harder than before - but it may be the only choice

Independence campaigners will have to find answers on borders, currency and more. 

The Brexit mutiny has taken not just the UK economy and its relationship with Europe into uncharted waters. it has also imperilled the union between Scotland and England. From Sir John Major to the First Minister, both Unionists and Nationalists had warned of it. The outcome, though, has made this certain. The Leave vote in England and Wales contrasted with an overwhelming Remain vote north of the border.

That every region in Scotland voted to stay In was quite remarkable. Historically, fishing and industrial communities have blamed the European Union for their woes. That antagonism was probably reflected in lower turnout - an abstention rather than a rejection. 

The talk now is of a second referendum on independence. This is understandable given the current mood. Opinion polls in the Sunday Times and Sunday Post showed a Yes vote now at 52 per cent and 59 per cent respectively. Moreover, anecdotal evidence suggests even arch No vote campaigners, from JK Rowling to the Daily Record, are considering the option.

The First Minister was therefore correct to say that a second referendum is now “back on the table”. Her core supporters expects no less. However, as with the economy and Europe, the constitutional relationship between Scotland and England is now in uncharted seas. Potential support for independence may be higher, but the challenges are arguably bigger than before. The difficulties are practical, political and geographic.

Of course the Little Englanders likely to take the helm may choose a velvet divorce. However, given their desire for the return of the Glories of Britannia that’s improbable. They’re as likely to wish to see Caledonia depart, as cede Gibraltar to Spain, even though that territory voted even more overwhelmingly In.

Ticking the legal boxes

Practically, there’s the obstacle of obtaining a legal and binding referendum. The past vote was based on the Edinburgh Agreement and legislation in Westminster and Holyrood. The First Minister has indicated the democratic arguments of the rights of the Scots. However, that’s unlikely to hold much sway. A right-wing centralist Spanish government has been willing to face down demands for autonomy in Catalonia. Would the newly-emboldened Great Britain be any different?

There are no doubt ways in which democratic public support can be sought. The Scottish Government may win backing in Holyrood from the Greens. However, consent for such action would need to be obtained from the Presiding Officer and the Lord Advocate, both of whom have a key role in legislation. These office holders have changed since the first referendum, where they were both more sympathetic and the legal basis clearer. 

Getting the EU on side

The political hurdles are, also, greater this time than before. Previously the arguments were over how and when Scotland could join the EU, although all accepted ultimately she could remain or become a member. This time the demand is that Scotland should remain and the rest of the UK can depart. But will that be possible? The political earthquake that erupted south of the Border has set tectonic plates shifting, not just in the British isles but across the European continent. The fear that a Brexit would empower dark forces in the EU may come to pass. Will the EU that the UK is about to leave be there for an independent Scotland to join? We cannot know, whatever European Commission President Jean-Claude Juncker may be saying at the moment. The First Minister is right to start engaging with Europe directly. But events such as elections in France and the Netherlands are outwith her control. 

Moreover, currency was the Achilles heel in the last referendum, and hasn’t yet been addressed. George Osborne was adamant in his rejection of a currency union. The options this time round, whether a separate Scottish currency or joining the euro, have yet to be properly explored. A worsened financial situation in the 27 remaining EU members hampers the latter and the former remains politically problematic. 

The problem of borders

Geography is also an obstacle  that will be even harder to address now than before. Scotland can change its constitution, but it cannot alter its location on a shared island. In 2014, the independence argument was simply about changing the political union. Other unions, whether monarchy or social, would remain untouched. The island would remain seamless, without border posts. An independent Scotland, whether in or out of the EU, would almost certainly have to face these issues. That is a significant change from before, and the effect on public opinion unknown.

The risk that's worth it

Ultimately, the bar for a Yes vote may be higher, but the Scots may still be prepared to jump it. As with Ireland in 1920, facing any risk may be better than remaining in the British realm. Boris Johnson as Prime Minister would certainly encourage that. 

David Cameron's lack of sensitivity after the independence referendum fuelled the Scottish National Party surge. But perhaps this time, the new Government will be magnanimous towards Scotland and move to federalism. The Nordic Union offers an example to be explored. Left-wing commentators have called for a progressive alliance to remove the Tories and offer a multi-option referendum on Scotland’s constitution. But that is dependent on SNP and Labour being prepared to work together, and win the debate in England and Wales.

So, Indy Ref The Sequel is on the table. It won’t be the same as the first, and it will be more challenging. But, if there is no plausible alternative, Scots may consider it the only option.

Kenny MacAskill served as a Scottish National MSP between 2007 and 2016, and as Cabinet Secretary for Justice between 2007 and 2014.