“In the light of our discussion and in view of what has happened to [K] before and after her failed Islamic Marriage (Nikah), the Muslim Law (Shariah) Council (UK) expresses its serious concern regarding the safety of [K] if she goes back to her country Iraq. We think that under present circumstances, her safety requires her to stay in the UK for a considerable period of time.”
“1.1 K was unlawfully married to a Mr A (aka Dr K) on26 June 2004 . The father states that neither parent was aware that it was illegal to marry under the age of sixteen years of age in England. 1.2 The marriage was arranged by her parents against her wishes. 1.3 The parents expected the marriage to be consummated. The father would not expect the marriage to be consummated against K’s wishes. 1.4 The marriage was consummated. 1.5 K has made allegations that she had sexual intercourse against her will on number of occasions with Mr A and that she suffered sexual abuse. 1.6 K was exposed to sexual abuse because her parents arranged the marriage and as a consequence her parents failed to protect her from such sexual abuse although from their cultural perspective they had done nothing untoward.”
“2.1 K has alleged that Mr A raped and beat her. 2.2 K suffered physical abuse from Mr A. Her parents failed to protect her from the physical abuse of Mr A although they assert that they were not aware such abuse was perpetrated against their daughter.”
“3.1 The parents both individually and together have been unable to consistently put K’s needs before their own and as a consequence she has suffered emotional abuse. 3.2 K has suffered from emotional harm as a consequence of her arranged marriage and the sexual abuse she experienced from Mr A. 3.3 K has suffered emotional harm as a consequence of her mother’s failure to protect her from the arranged marriage, the sexual abuse she experienced from Mr A and the physical abuse she experienced. 3.4 K has made allegations of sexual and physical abuse from Mr A. K has made extensive allegations that she was physically abused by her father. 3.5 Whilst there is no medical evidence to date to corroborate K’s allegations of sexual and physical abuse the fact that she has persisted in these allegations is reflective of her emotional instability and unhappiness whilst in her parents care at that particular time. 3.6 K alleges that her parents view her as bringing shame on the family and as a consequence her father refuses to speak to her. The mother does not accept that the parents consider that K has brought shame on the family. The father says that he has refused to speak to K because she has made false allegations about him and he feared further allegations being made and the possible interference by the authorities affecting the rest of the family. 3.7 K’s parents have not supported her placements in foster care and/or with family friends and as a consequence she has not found it possible to settle away from the family home.”
“The reality is that the ‘problem’ of youthful marriage had solved itself: whereas as recently as 1966 nearly a third of all brides married when they were still teenagers, by 1991 the proportion had fallen to less than one in twelve and at the turn of the century only 3% of brides were under 21. The problem which became one of increasing concern was not so much that young people were marrying but rather that they were (notwithstanding the provisions of the criminal law) having sex and conceiving and bearing children … Confident statements made by official bodies in the late 1960s – for example, that the trend then observed to earlier marriage would continue, and that because boys and girls become sexually mature at an earlier age than their parents it followed, not only that they would feel ‘sexual desire and be sexually at risk at an earlier age’ but also that because of this ‘more of them are likely to decide to get married’ – have been completely falsified by events.”
“No doubt in the period of rapid social change which followed World War II the whole idea of a young person having to apply to the court – whether the magistrates’ or the wardship court – for permission to marry increasingly seemed rather outdated, even by some of those administering the law.”
“forced marriages, whatever the social or cultural imperatives that may be said to justify what remains a distressingly widespread practice, are rightly considered to be as much beyond the pale as such barbarous practices as female genital mutilation and so-called ‘honour killings’.”
“responsible Muslim bodies within England and Wales recognise and broadcast that forced marriage is un-Islamic, that it finds not the slightest vindication in the Koran, and is as unacceptable in Islam as to all other true religions.”
“The communities within which forced marriage can take place are numerous and they are by no means restricted to communities of one faith, or to communities in or from any one part of the world.”
“Forced marriage cannot be justified on religious grounds; every major faith condemns it and freely given consent is a prerequisite of Christian, Jewish, Hindu, Muslim and Sikh marriages.”
“I emphasise, as needs always to be emphasised, that there is a spectrum of forced marriage from physical force or fear of injury or death in their most literal form, through to the undue imposition of emotional pressure which is at the other end of the forced marriage range, and that a grey area then separates unacceptable forced marriage from marriages arranged traditionally which are in no way to be condemned, but rather supported as a conventional concept in many societies. Social expectations can of themselves impose emotional pressure and the grey area to which I have referred is where one may slip into the other: arranged may become forced but forced is always different from arranged.”
“[37] … It would be wrong to say that the future of every child who is within the jurisdiction of our courts should be decided according to a conception of child welfare which exactly corresponds to that which is current here. In a world which values difference, one culture is not inevitably to be preferred to another. Indeed, we do not have any fixed concept of what will be in the best interests of the individual child … Once upon a time it may have been assumed that there was only one way of bringing up children. Nowadays we know that there are many routes to a healthy and well-adjusted adulthood. We are not so arrogant as to think that we know best. [38] Hence our law does not start from any a priori assumptions about what is best for any individual child. It looks at the child and weighs a number of factors in the balance, now set out in the well-known ‘check-list’ ins 1(3) of the Children Act 1989 ; these include his own wishes and feelings, his physical, emotional and educational needs and the relative capacities of the adults around him to met those needs, the effect of change, his own characteristics and background, including his ethnicity, culture and religion, and any harm he has suffered or risks suffering in the future. There is nothing in those principles which prevents a court from giving great weight to the culture in which a child has been brought up when deciding how and where he will fare best in the future. Our own society is a multi-cultural one. But looking at it from the child’s point of view, as we all try to do, it may sometimes be necessary to resolve or diffuse a clash between the differing cultures within his own family.”
“it has always been the principle of this court, not to risk the incurring of damage to children which it cannot repair, but rather to prevent the damage being done.”
“is founded on the obvious necessity that the law should place somewhere the care of individuals who cannot take care of themselves, particularly in cases where it is clear that some care should be thrown around them.”