"The Caged Virgin", is said to be a number of essays written by Ayaan Hirsi Ali. I didnt get it yet & didnt read it, but in my search as I am too questioning my religion more than doubting God's existence, I came to find few paragraphs online of which when reading I had a sort of mixed feelings that I cant identify yet. However, I will be looking for her book "Infidel", as I do agree with Ayaan in many of her presented thoughts specially those about women and Islamophobia yet not all what she presented in the few I read appealed to me, and I am not an Islamic expert to conclude with a satisfying response to that now.
For me its kindda different as I managed to a certain extent to separate religion from Arab Eastern culture, traditions, beliefs and customs. I too still wondering and questioning alot of matters in Islam, I "
with all respect to prophet Mohammed" who is a humanbeing messenger dont care much & dont consider "Hadith" to be a base or reference to get back to when being challenged.
Quran so far is my reference to a religion I inherited and didnt choose, convinced with to a certain extent but in the phase of questioning many of its rules, there is nothing wrong with that, why use others brains while you are granted one?!
On the other hand , in here not all what Ayaan said is pasted, just few paragraphs from The Caged Virgin excerpt. I dont agree with few of what she mentioned and didnt care much for the parts in which she was calling for Western intellects to help (
not included). To me, her asking for "Western help" is nothing but a proof that her main problem with the religion (
that she maybe disregarded) is the cultural Eastern ideology imposed on Islam, rather than Islam itself. Still I do agree with many and I kindda highlighted her words for that, yet dont agree with much and can easily state why. Religions in general conquer humans by emotionally manipulating them then intellectuallychallenging them. Fear is common, how can you worship without fear, we fear eachother, the Western intellects she is calling for help fear Muslims blind violence. Fear is to exist for a reason, you fear God you follow his rules, you fear your parents, you behave, you fear society you surrend, its always fear that might push towards something... you fear you are wrong, you question, they fear you might be right so they fight you...and so on.
Ayaan Hirsi Ali wrote....My parents brought me up to be a Muslim -- a good Muslim. Islam dominated the lives of our family and relations down to the smallest detail. It was our ideology, our political conviction, our moral standard, our law, and our identity. We were first and foremost Muslim and only then Somali. Muslims, as we were taught the meaning of the name, are people who submit themselves to Allah's will, which is found in the Koran and the Hadith, a collection of sayings ascribed to the Prophet Muhammad. I was taught that Islam sets us apart from the rest of the world, the world of non-Muslims. We Muslims are chosen by God. They, the others, the kaffirs, the unbelievers, are antisocial, impure, barbaric, not circumcised, immoral, unscrupulous, and above all, obscene; they have no respect for women; their girls and women are whores; many of the men are homosexual; men and women have sex without being married. The unfaithful are cursed, and God will punish them most atrociously in the hereafter. There are also Christians and Jews who raise their children in the belief that they are God's chosen people, but among Muslims the feeling that God has granted them special salvation goes further.
About twelve years ago, at age twenty-two, I arrived in Western Europe, on the run from an arranged marriage. I soon learned that God and His truth had been humanized here. For Muslims life on earth is merely a transitory stage before the hereafter; but here people are also allowed to invest in their lives as mortals. What is more, hell seems no longer to exist, and God is a god of love rather than a cruel ruler who metes out punishments. I began to take a more critical look at my faith and discovered three important elements of Islam that had not particularly struck me before.
The first of these is that
a Muslim's relationship with his God is one of fear. A Muslim's conception of God is absolute. Our God demands total submission. He rewards you if you follow His rules meticulously. He punishes you cruelly if you break His rules, both on earth, with illness and natural disasters, and in the hereafter, with hellfire.
The second element is that
Islam knows only one moral source: the Prophet Muhammad. Muhammad is infallible. You would almost believe he is himself a god, but the Koran says explicitly that Muhammad is a human being; he is a supreme human being, though, the most perfect human being. We must live our lives according to his example. What is written in the Koran is what God said as it was heard by Muhammad. The thousands of hadiths -- accounts of what Muhammad said and did, and the advice he gave, which survives in weighty books -- tell us exactly how a Muslim was supposed to live in the seventh century. Devout Muslims consult these works daily to answer questions about life in the twenty-first century.
The third element is that Islam is strongly dominated by a sexual morality derived from tribal Arab values dating from the time the Prophet received his instructions from Allah, a culture in which women were the property of their fathers, brothers, uncles, grandfathers, or guardians.
The essence of a woman is reduced to her hymen. Her veil functions as a constant reminder to the outside world of this stifling morality that makes Muslim men
the owners of women and obliges them to prevent their mothers, sisters, aunts, sisters-in-law, cousins, nieces, and wives from having sexual contact. And we are not just talking about cohabitation. It is an offense if a woman glances in the direction of a man, brushes past his arm, or shakes his hand. A man's reputation and honor depend entirely on the respectable, obedient behavior of the female members of his family.
These three elements explain largely why Muslim nations are lagging behind the West and, more recently, also lagging behind Asia. In order to break through the mental bars of this trinity, behind which the majority of Muslims are restrained, we must begin with a critical self-examination.
But any Muslim who asks critical questions about Islam is immediately branded a "deserter." A Muslim who advocates the exploration of sources for morality, in addition to those of the Prophet Muhammad, will be threatened with death, and a woman who withdraws from the virgins' cage is branded a whore. Through my personal experiences, through reading a great deal and speaking to others, I have come to realize that the existence of Allah, of angels, demons, and a life after death, is at the very least disputable. If Allah exists at all, we must not regard His word as absolute, but challenge it. I once wrote about my doubts regarding my faith in the hope of starting a discussion. I was immediately confronted by zealous Muslims, men and women who wanted to have me excommunicated. They even went so far as to say that I deserved to die because I had dared to call into question the absolute truth of Allah's word. They took me to court to prevent me from criticizing
the faith I had been born into, from asking questions about the regulations and gods that Allah's messenger has imposed upon us. An Islamic fundamentalist murdered Theo van Gogh, the Dutch filmmaker who helped me make Submission: Part I, a film about the relationship between the individual and God, in particular about the individual woman and God. And he threatened to kill me, too, a threat that others have also pledged to fulfill.
Like other thinking people, I like to tap into sources of wisdom, morality, and imagination other than religious texts -- other books besides the Koran and accounts of the Prophet -- and I would like other Muslims to tap into them, too. Just because Spinoza, Voltaire, John Stuart Mill, Kant, or Bertrand Russell are not Islamic and have no Islamic counterparts does not mean that Muslims should steer clear of these and other Western philosophers. Yet, at present, reading works by Western thinkers is regarded as disrespectful to the Prophet and Allah's message. This is a serious misconception. Why should it not be permitted to abide by all the good things Muhammad has urged us to do (such as his advice to be charitable toward the poor and orphans), while at the same time adding to our lives and outlook the ideas of other moral philosophers? After all, the fact that the Wright brothers were not Islamic has not stopped Muslims from traveling by air. By adopting the technical inventions of the West without its courage to think independently, we perpetuate the mental stagnation in Islamic culture, passing it on from one generation to the next.
The most important explanation for the mental and material backlog we Muslims find ourselves in should probably be sought in the sexual morality that we are force-fed from birth (see chapter 3, "The Virgins' Cage"). I would like to invite all people like me who had an Islamic upbringing to compare and contrast J. S. Mill's essay "On the Subjection of Women" (1869) with what the Prophet Muhammad has to say on the subject of women. Both were undeniably interested in the role of women, but there is a vast difference between Muhammad and Mill. For instance, Mill considered his beloved wife an intellectual equal; Muhammad was a polygamist and wrote that men have authority over women because God made one superior to the other. Mill, a model of calm reason in the face of contentious issues, argued that if freedom is good for men, it is good for women, a position that today most of the modern world considers unassailable.
Yet any investigation into the Islamic trinity by a Muslim is thought to be an act of complete betrayal of the religion and the Prophet.
It is extremely painful for a believer to try to question. And it is extremely painful for a believer to hear that other Muslims are questioning the Islamic trinity. Muslim's strong emotions and condemnations of people who do question the trinity impress outsiders, myself included, especially when they are expressed on a massive scale by entire communities and even nations, as has happened in Egypt, Iran, and Indonesia.
A quick look at Islamic history shows us that critical voices from within Islam have almost all been either killed or exiled. I find myself in good company: Salman Rushdie, Irshad Manji, Taslima Nasreen, Muhammad Abu Zaid -- they all have been threatened by fellow believers and are now being guarded by non-Muslims.
My own criticism of Islamic religion and culture is felt by some to be "harsh," "offensive," and "hurtful." But the attitude of the cultural experts is, in fact, harsher, and more offensive and hurtful. They feel superior and do not regard Muslims as equal discussion partners, but as the "others" who should be shielded. And they think that criticism of Islam should be avoided because they are afraid that Muslims can only respond to criticism with anger and violence. These cultural experts are badly letting down us Muslims who have obeyed the call to show our sense of public responsibility and are speaking out. Copyright ©2002, 2004 by Ayaan Hirsi Ali and Augustus Publishers. English translation copyright ©2006 by Jane Brown
