Nader v Minister for Immigration & Multicultural Affairs
[2000] FCA 908
At a glance
Source factsCourt
Federal Court of Australia
Decision date
2000-07-10
Before
Hill J
Source
Original judgment source is linked above.
Judgment (9 paragraphs)
REASONS FOR JUDGMENT 1 The applicant, Mr Shahriar Hosseini Pour Nader ("Mr Nader") applies to the Court for judicial review of a decision of the Refugee Review Tribunal ("the Tribunal"), constituted by a Tribunal Member, Ms Rosser, affirming the decision of a delegate of the respondent Minister for Immigration and Multicultural Affairs ("the Minister") not to grant to him a protection visa. The Court has jurisdiction pursuant to s 476 of the Migration Act 1958 (Cth) (as amended) ("the Act") to review a decision of the Tribunal, but only on the limited grounds set out in that section. 2 Mr Nader is a citizen of Iran who arrived in Australia in November 1996. However, it was not until 21 May 1998 that he lodged with the Department of Immigration and Multicultural Affairs a document entitled "Application for a protection visa". For convenience I shall refer to that document as "the Application Form". 3 The Application Form was prepared by a solicitor. It is common ground that the form itself is the approved form 866 referred to in Part 4 of Schedule 1 to the Migration Regulations 1994 ("the Regulations"). A document headed "Part C", which appears to be intended to be part of the approved form (and the case was argued on the basis that it was) contained the following questions numbered 36 through 40 respectively: "Why did you leave that country? What do you fear may happen to you if you go back to that country? Who do you think may harm/mistreat you if you go back? Why do you think they will harm/mistreat you if you go back? Do you think the authorities of that country can and will protect you if you go back? If not, why not?" 4 These questions were designed to elicit the claims of the applicant that he was a person to whom Australia owed protection obligations under the terms of the 1951 Convention relating to the Status of Refugees as amended by the 1967 Protocol relating to the Status of Refugees to each of which Australia is a party. The Convention as amended by the Protocol is here referred to as "the Convention". Expressed broadly, a person will be owed protection obligations if that person is a refugee as defined in the Convention. As defined in the Convention a person will be a refugee, inter alia, if the person has a well-founded fear of persecution on one or more of the grounds which are set out in Article 1A(2), which grounds include religion. 5 To each of the questions Mr Nader answered: "Summary and Claims and Statement will be provided" 6 On 1 July 1998 the then solicitor for Mr Nader forwarded by letter the statement that was anticipated by the response in the form. The statement was signed by Mr Nader. In the statement Mr Nader set out the basis of his claim to be a refugee. It suffices, for present purposes, to say that Mr Nader claimed to have converted to Christianity from the Muslim faith while he was in Iran and as a result had been interrogated, hit during that interrogation, detained on a number of occasions and feared if he returned that he would be arrested, tortured, imprisoned or killed. He claimed that the authorities imputed anti Islamic and anti government opinion to him as a result of his conversion to Christianity. 7 A delegate of the Minister rejected the claim of Mr Nader to be a refugee and thus refused to grant to him a protection visa. Mr Nader then applied to the Tribunal for review of the delegate's decision. He was, as already indicated, unsuccessful. 8 Prior to delivering its reasons the Tribunal had received a number of letters. Some were from members of the Iranian community saying that he was a strong believer in Islam and had not converted to Christianity. Of present relevance is a particular letter written by a person who asked the Tribunal not to reveal to Mr Nader his name. The Tribunal dealt with this letter in its reasons in two passages as follows: "Mr X is the proprietor of a gymnasium in the Parramatta area. In a letter dated 30 May 1999 Mr X states Mr Hosseini Pour Nader to be of the Muslim faith. He further states that Mr Hosseini Pour Nader was aggressive to the extent that he excluded him from further attendance at the gym. Prior to the hearing, I contacted Mr X by phone. He confirmed the contents of his letter and stated that Mr Hosseini Pour Nader used to harass Christian men of Middle Eastern background who also used to attend the gymnasium. Mr X stated that Mr Hosseini Pour Nader used to tell these men that they should become Muslims. He also stated that Mr Hosseini Pour Nader used to organise other Muslims who went to the gym to say prayers. Mr X asked that his name and the name of the gymnasium not be revealed to Mr Hosseini Pour Nader as he was concerned that Mr Hosseini Pour Nader would take reprisals against him." 9 The Tribunal then refers to adverse evidence being given by members of Mr Nader's family and continued: "…I told [Mr Nader] that I had information from a gym in the Parramatta area indicating that he used to be involved in organising other Muslim participants to offer prayers. The information also indicated that he had been excluded from the gym because he had told gym participants of Middle Eastern background what are not Muslims that they should convert to Islam." 10 The Tribunal member recognised that the letter and evidence of Mr X would be adverse to Mr Nader's case. Accordingly the Tribunal told Mr Nader that the hearing would be adjourned and that after the adjournment Mr Nader would be interviewed and would be given an opportunity to comment on the information. The learned Tribunal Member notes in her reasons, relevantly, that Mr Nader responded that he had never been excluded from any gym, that there were no Muslims at the gym he had previously attended and that he had not harassed anyone at the gym. 11 Subsequent to the hearing I was provided with a copy of the relevant pages of the transcript of the hearing in the Tribunal where the Tribunal alerted Mr Nader to the material in the letter and where Mr Nader responded to the matter put to him by the Tribunal Member. It is fair to say that the material in the transcript, so far as it goes to what the Tribunal Member said to Mr Nader coincides with what is in the Tribunal's reasons for decision. It may be remarked that in his response Mr Nader said that he had been to two or three main gyms (he named three) and said he had never been thrown out or led Muslims in prayer. He named the trainer of a Parramatta gym where he said he had trained for a year and a half and where he said there were no Muslims, that he had not then spoken English and from which he had not, he said, been expelled. The name he used either was or was not the name of the person who wrote the letter. It matters not which. At no time did Mr Nader know to which gym the letter referred, and at no time could he have been in a position to deal with the allegation by calling, as he said he could, the trainer at the gym he attended to demonstrate both that he had not continued to practice devoutly the Muslim faith and that he had not been thrown out for violence, if that was a relevant matter. 12 The evidence of Mr X had a bearing on the decision although it was not the only evidence upon which the Tribunal relied in finding that Mr Nader had not converted to Christianity. That this is so appears from the following passage in the Tribunal's reasons: "Sixthly, I accept the evidence before me that Mr Hosseini Pour Nader was excluded from a gymnasium in the Parramatta area because he harassed non-Muslim men from the Middle East and told them that they should become Muslims. Whilst Mr Hosseini Pour Nader claimed that he has never been excluded from a gymnasium, written material before me clearly contradicts that claim. Mr Hosseini Pour Nader advanced no reason why a person associated with a gymnasium he has attended would make this claim. I consider that the behaviour that led to Mr Hosseini Pour Nader's exclusion from the gymnasium is inconsistent with his claim that he considered himself to be a Christian at the time he left Iran."