The Tate Debate: Should Quality or Quantity Be the Standard for Conversion to Islam?

A recent social media post involving notorious and controversial online influencer, Andrew Tate, has ignited a yet another debate within the Muslim community. On 16 June, an affiliated account, describing itself as a “Messenger of Tate,” shared an image of him captioned “Reading the Quran” depicting him reading what appears to be a translated version, wearing nothing but Muay Thai shorts while reclining on a bed has triggered divisive reactions, even causing the word “Quran” to trend on Twitter in the UK.

What is perhaps most intriguing is the fervent defense of Tate by a significant number of mainstream Sunni Muslims, particularly in the West and of the Salafi persuasion. While some Muslims spoke of the etiquette in reading the Quran, especially the recommended modest dress, and even whether sharing such a photo was necessary to begin with, others pointed out that they do not necessarily apply to a translation, or that reading whilst laying down is not particularly problematic.

Much has already been written about “Top G” who embraced Islam late last year, describing it as the “last religion left.” A recent piece on Basira Press by researcher Safiyyah Sabreen has warned Muslims against blindly falling under his influence, and elsewhere online, especially the split perceptions among young Muslim men or proclamation by several Muslim women that Tate doesn’t speak for their religion.

However, the intention of this piece isn’t to expand on the above discourse, rather to shed light on the contrasting historical and contemporary approaches of Sunni and Shia Muslims, revealing a stark difference in their priorities and perspectives when it comes to proselytization of Islam and by extension interactions with those influential individuals who decide to embrace the faith.

Exceptions are exceptions but clearly, there has been some divergent attitudes from Shia and Sunni Muslims online over welcoming “Brother Tate” and cautiously exercising warranted skepticism, in light of his past controversies and current allegations of human trafficking and his ongoing involvement in the online adult entertainment industry, which the Tate brothers continue to profit off of.

Even after Tate’s public conversion, the Tate brothers still offer crash courses via their War Room website which teach women on how to be successful OnlyFans stars and teach men on how to be “pimps,” or managers, of OnlyFans stars.

As of 20 June 2023, the Tate brothers have been formally charged with rape and human trafficking. To those who say the charges are bogus, even if the Tate brothers engaged in fully consenting activities, the fact is that pornography is morally reprehensible and is extremely destructive to the individual who consumes it and the society as a whole who suffers from the breakup of the sacred marriage bonds and the dehumanization of women.

It goes without saying that pornography is totally forbidden in the religion of Islam, which gives legitimacy to the skepticism around the sincerity of the conversion of Andrew Tate to Islam as well as the supposed respect his brother Tristan and other followers of his show for Islam as non-Muslims.

This divergence of attitudes between Salafis and Shias towards Tate could have something to do with the fact that, as a relative minority, Shia Muslims have often preferred quality over quantity when it comes to propagation and practice.

Despite the fact that those who convert to Islam are forgiven for their past sins, it is not an overnight change and the emphasis on the quality of the conversion means the new Muslim is at least sincerely striving to overcome any sinful or corrupt actions that they were used to in their previous state of ignorance.

That someone like Andrew Tate can become famous by criticizing much of the modern world’s moral decay, which includes criticism of OnlyFans, only to continue to get rich off of being a manager of women who have OnlyFans accounts as well as teaching others how to be porn stars and pimps, will naturally cause the average observer to question the sincerity of his conversion to Islam and view the lack of consistency between words and actions as a form of hypocrisy.

As a minority within the broader Islamic community, Shia Islam has opted for a more discerning path, which leaves the door open for people to convert but on the basis of sincerity to gradually overcome sins, corruption, and ignorance.

This deliberate approach stands in contrast to the majority Sunni sect, which has been marked by its adherence to the concept of Adalah, the alleged justice and righteousness of all companions of the Prophet Muhammad (peace be upon him).

It is worth acknowledging that the companions, most of whom were initially converts or reverts to Islam, exhibited a range of characteristics and motivations. Among them, “opportunist converts like most of the Umayyads” – a dynasty founded by Muawiyah — has faced criticism for arguably embracing the faith for political purposes. Such historical factors give rise to a valid questioning of the intentions and motivations of some companions, which the Shia do not shy from.

The case of Andrew Tate, a convert to Islam, presents a contemporary example that warrants caution and introspection. As mentioned above, Tate’s conversion has raised eyebrows due to there being little indication he is making sincere efforts to leave his past vices, leading some to caution impressionable young Muslim men against blindly rushing to defend his every action. This cautionary stance is not rooted in judgment or condemnation but rather in an earnest desire to stand up for what one believes to be the authentic representation of the faith and its integrity.

Part of the issue lies within the broader dawah scene, particularly the rise of “dawah bros” in among the diaspora in the West. Often with a large social media following, these individuals propagate Islam with an emphasis on quantity over quality, aiming to accumulate converts from diverse backgrounds.

While the propagation of the noble religion of Islam may be seen as commendable in some respects, it often leads to a lack of scrutiny regarding the sincerity and depth of understanding among those who embrace the faith, along with their mental well-being and moral compass. This may be why Western converts to Shia Islam have seldom, if at all, made it in the news for joining any radical or fringe groups.

It is important to recognize that the propagation of Islam, especially in the Sunni tradition, has historically been driven by a desire for expansion and influence. State funding and support from influential powers such as the Abbasids who “became the champions of Sunni orthodoxy” and patronized the Hanafi school of law in addition to subsequent Muslim dynasties all played a significant role in the dominance of the majority sect.

Aside from the far-reaching and significant Safavid conquest of Persia, Shia Islam, on the other hand, has not actively sought to propagate itself to the same extent as Sunni Islam, particularly in the modern era, which is disproportionately done by Salafis funded by Saudi Arabia.

Although the Islamic Republic of Iran does promote the Shia school overseas, it has done so as state-sponsored outreach and educational initiatives, mainly across transnational Shia networks, but also Sunni-majority countries.

Instead, it has entrusted the discovery of its teachings to individuals who demonstrate genuine interest and spiritual inclination. This deliberate selectiveness underscores the emphasis on quality rather than quantity, contributing to the distinct character and resilience of Shia communities throughout history.

Given the preference for quality over quantity, the Shia school of thought counts Martyr Malcolm Latif Shabazz – the grandson of Martyr Malcolm X – as well as Martyr Edoardo Agnelli – the only male heir to the ultra-wealthy Agnelli family of Italy – among its ranks. Additionally, even within West Asia, the martyred Hezbollah commander Samir Quntar was originally Druze for many years during his tenure in the Lebanese Islamic Resistance group prior to converting to Shia Islam later in his life.

The defense of Andrew Tate by a significant segment of mainstream Salafist Sunni Muslims serves as a reflection of broader trends within the Sunni tradition. While it is essential to respect the diversity of thought and opinion within any religious community, it is equally important to exercise discernment and introspection when it comes to embracing figures who may not genuinely embody the faith they profess.

The online spectacle and interest surrounding Tate has in some respect, highlighted the contrasting approaches of Sunni and Shia Muslims towards propagation and attitudes towards the latest person to become Muslim. The history of the majority sect’s expansion, its legitimacy defined by power and the emphasis on quantity over quality has left an indelible mark on its outlook in this regard. Conversely, the minority Shia sect has embraced a more selective path, valuing quality in its adherence to the faith.

Within the Shia hadith corpus, there is a narration attributed to the sixth Imam Ja’afar Al-Sadiq (peace be upon him), whereby he essentially discourages proselytization:

Abu Ali al-Ash‘ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Muhammad ibn Marwan from Fudayl ibn Yasar the following: “Once I asked abu ‘Abd Allah, recipient of divine supreme covenant, ‘Can we invite people to this belief (the belief of the Shi’a Muslims)?’ He said, ‘No, do not invite them, O Fudayl. When Allah wants good for a servant of His, He orders an angel to grab him by his neck and then enters him in this belief compelled or willing.’”

This of course applies to certain contexts, and is not necessarily a blanket prohibition on calling others to (Shia) Islam, as the Imam is also reported to have stated:

“Be callers (towards us) with your actions, and do not be callers to us with your tongues because the matter of this sect is not with that with the tongue. Whoever conducts a pledge will not be removed from this pledge even if his nose is hit with a sword. And for the one who hates us, if you gave him whatever is on this earth he would never love us.”

The Imam seems to strike a balance in the approach Shias should have towards dawah, suggesting that Allah (swt) Himself will do much of the work to bring a sincere heart to the path of Islam, and that the adherents of Shiism should not go overboard to bring in large swathes of people, instead focusing on inviting people to Islam by way of their actions, whether on the personal level or societal level.

Herein lies an important lesson for both Sunni and Shia Muslims, transcending sectarian boundaries: the importance of propagating Islam through actions rather than blindly embracing and defending the actions of those who may have questionable motives or a superficial connection to the faith.

Throughout Islamic history, including its formative years, we have witnessed instances where individuals with ulterior motives have sought to exploit and manipulate the religion for personal gain.

Therefore, it is advisable for both Sunni Muslims and Shia Muslims, especially the youth, to exercise discernment and critical thinking when evaluating the actions and intentions of those who claim to represent our faith. Blindly rushing to defend such individuals not only risks tarnishing the reputation of Islam but also undermines the true essence and teachings of our religion.