Minister for Immigration and Citizenship v SZHXF
[2008] FCAFC 36
At a glance
Source factsCourt
Federal Court of Australia (Full Court)
Decision date
2008-03-13
Before
Stone JJ
Source
Original judgment source is linked above.
Judgment (8 paragraphs)
The court: 1 This is an appeal by the Minister for Immigration and Citizenship ("the Minister") from a judgment of a Federal Magistrate which set aside a decision of the Refugee Review Tribunal ("the Tribunal") and remitted the matter to the Tribunal for reconsideration. The basis on which his Honour set aside the Tribunal's decision was that there had been a failure to comply with the requirements of s 424A of the Migration Act 1958 (Cth) ("the Act") because "information" which was required to be disclosed to the first respondent was not disclosed, and this failure amounted to jurisdictional error on the part of the Tribunal.
Background 2 The first respondent is a citizen of Bangladesh who arrived in Australia on 4 August 2004 and lodged an application for protection visa on 16 August 2004. On 5 November 2004, a delegate of the Minister refused to grant a protection visa, and on 9 December 2004 the first respondent applied to the Tribunal for review of that decision. The first respondent claims refugee status on the basis that if he was returned to Bangladesh he would be persecuted because of his religious beliefs as an Ahmadi. He claims that, because of restrictions imposed by authorities, it is not possible for an Ahmadi to worship in Bangladesh. In particular, he fears persecution by Sunni Muslims. He says that his family was Ahmadiyya Muslim by faith, and his that parents tried to keep a low profile after several incidents of harassment and discrimination. He also says that, in May 2000, he was attacked in Chittagong by a local fanatic and severely tortured. He also refers to other Sunni Muslim fanatics trying to attack his house in Dhaka and warning his family that they would kill him because in their eyes he was a "non-believer". 3 The Tribunal's reasons which are relevant for this appeal are as follows: "I accept that Ahmadis are mistreated in Bangladesh. Whether an individual Ahmadi would have a real chance of suffering harm amounting to persecution for reason of his religion is a matter for case by case determination, but many would. The critical prior question in this case, therefore, is whether the applicant is or is not a genuine Ahmadi or whether, on the other hand, he has generated a proximity to the Ahmadis simply and solely as a basis of a claim for protection. As to evidence on this matter, I have, on the one hand, statements made by the Ameer of the Ahmadiyya Muslim Jamat Bangladesh, orally and in writing. On the other, I have various statements made by the applicant, including the applicant's answers to my questions at hearing, and statements by his friends and family. Normally, the Tribunal gives great weight to advice from the Ahmadiyya Muslim Jamat Bangladesh (AMJB) … as to whether a person is or is not an Ahmadi. The AMJB has been found to be careful and reliable in such matters. The letter submitted by the applicant on 24 October 2005 from the head of Ahmadiyya Community in Islam … was intended by the applicant to serve as evidence of his membership of the Ahmadi community. However, I do not accept that the letter achieves that. … The Ahmadiyya Muslim Jamat Bangladesh,through its most senior official denied in writing claims by the applicant to have been involved in various incidents of persecution of Ahmadis. The Ameer, in clear and unequivocal terms and in writing, stated that the applicant was lying. They have also not heard of the applicant's claimed conversions. Finally, … the applicant's answers to my questions at hearing about the difference between Ahmadi beliefs and mainstream Muslim beliefs were inadequate, especially for a person claiming a life time of practise of a religion and years of active proselytising. There are many things which distinguish Ahmadi beliefs from those of mainstream Muslims. These are summarised [earlier in the Tribunal's reasons]. While I would not have expected a full account from the applicant, a person who had been involved in the community since birth and who had undertaken the proselytizing activities claimed by the applicant, in particular in this case, where the applicant is an educated man, would have been able to give a much fuller account than the applicant was able to do. … However, it is this Tribunal's experience that the Ahmadiyya Muslim Jamat Bangladesh is a careful and reliable source of advice on claims to be Ahmadi. Taking into account all the matters canvassed above, I prefer and accept the advice of the Ameer of the AMJB and find that the applicant has formed an association with the Ahmadi community initially in Bangladesh, continued subsequently in Australia, solely for the purpose of generating a basis for a claim to protection in Australia. I find that he was not and is not a genuine Ahmadi and would not continue to associate with the AMJB is [sic] he were to return to Bangladesh. I base this conclusion both on the advice of the Ameer of the Ahmadiyya Muslim Jamat Bangladesh,and also, independently, on my lack of satisfaction with his answers to my questions about Ahmadi beliefs at hearing.' (Emphasis added.) 4 It can be seen from this extract that the decision of the Tribunal turned on the question as to whether the respondent was "a genuine Ahmadi".