I feel, at least once a week the strength of my husband’s fist on my face,
O Allah, most high,
Life with my husband is hard to bear,
But I submit my will to you.
My husband supports me from his means,
Therefore, I am devoutly obedient, and I guard in my husband’s absence what you would have me guard. But my husband, maintainer and protector, fears disloyalty and
ill conduct on my part; he accuses me of being ungrateful to him.
Like an army general on the battlefield he screams his every whim at me;
Threatens never to share my bed again,
And goes away for nights on end.
I suspect to another woman.
I dare not ask him about her
Even though family and friends whisper about him and the other woman.
When he comes back
He always finds a reason to doubt my loyalty to him,
And after a series of warnings and threats he starts to beat me.
First lightly on my arms and legs, just as you, most high describe—ahhhuh O shall I say prescribe—in your holy book;
But mostly on the face.
And why?
For not responding fast enough to his orders,
For ironing the wrong shirt,
For not putting enough salt in the food,
For chatting too long with my sister on the phone.
O, God, most elevated, submission to your will assures me of a better life in the hereafter,
But I feel that the price I pay for my husband’s protection and maintenance is too high.
I wonder how much longer I will submit.
4. FATIMA, THE VEILED WOMAN
Amina delivers the speech below, which tells the fate of a woman called Fatima. Meanwhile, the camera slowly moves from Amina to Fatima. We see a woman veiled from head to toe; a lattice of threads dangling in front of her eyes suggests she is peering through a barred window. She is sitting down, and the draperies of her robe reveal her feminine contours. Printed across the veil, in white ink, are the texts from the Koran: chapter 24, verse 31 (Al-Nur, or The Light).
Amina’s Speech
O Allah, most gracious, most merciful.
Just as you demand of the believing woman, I lower my gaze and guard my modesty.
I never display my beauty and ornaments; not even my face or hands.
I never strike with my feet in order to draw attention to my hidden ornaments, not even at parties.
I never go out of the house unless it is absolutely necessary; and then only with my father’s permission. When I do go out I draw my veil over my bosom as you wish.
Once in a while I sin. I fantasize about feeling the wind through my hair or the sun on my skin, perhaps on the beach. I daydream about an extended journey through the world, imagining all the places and peoples out there. Of course, I shall never see these places or meet many people because it is so important to guard my modesty in order to please you, O Allah. So I cheerfully do as you say and cover my body from head to toe except while I am in the house and with family members only. In general I am happy with my life.
However, since my father’s brother Hakim is staying with us
Things have changed!
Hakim waits till I am alone at home and comes to my room.
Then he orders me to do things to him, touch him in places most intimate.
Since he is with us I took to the habit of wearing the veil inside the house in order to deter him. That doesn’t stop him, though.
Twice now he unveiled me, ripped my inner garments, and raped me.
When I told my mother she said she would take it up with my father.
My father ordered her—and me—not to question his brother’s honor.
I experience pain each time my uncle comes to see me.
I feel caged, like an animal waiting for slaughter.
I am filled with guilt and shame;
and I feel abandoned, yet I am surrounded by family and friends.
O Allah, Hakim is gone, now that he knows I am pregnant.
For the moment I can hide my abdomen behind my veil, but sooner or later someone will notice. I shall be openly shamed and killed by my father for not being a virgin.
When I consider this, I think of taking my life but know that in the hereafter the one who commits suicide shall never count on your mercy.
O Allah, giver and taker of life.
You admonish all who believe to turn toward you in order to attain bliss.
I have done nothing my whole life but turn to you.
And now that I pray for salvation, under my veil, you remain silent as the grave I long for.
I wonder how much longer I am able to submit!
Fifteen
The Need for Self-Reflection Within Islam
[This is Ayaan’s answer to a critical reaction to Submission: Part I, that was published in De Volkskrant.]
My parents brought me up with the idea that Islam is the most beautiful way of life—morally, socially, and spiritually. Years later I realized that there are ugly blemishes that spoil the beauty of Islam. These imperfections, however, are invisible to those who share my parents’ religious convictions and who justify the wrongs of Islam by repeating over and over that it is not that the religion is at fault, but the faithful who have made a mess of things.
Islamic morality demands that the individual subject himself completely to the will of Allah through the Shari’a, the code of law derived from the Koran, and to the religious community. The Muslim as an individual can do nothing individually: he even has to sit, eat, sleep, and travel according to strict rules; he cannot freely choose his own friends and is expected to have (and avoid) certain thoughts and feelings. Anything that has not been covered by Allah and His Prophet becomes the domain of the religious community, which comprises the immediate family to the worldwide Muslim community. For example: if a Moroccan Muslim were to behave improperly after a few beers, it would be fine for a person from, say, Sudan or Afghanistan to call him to order—in the absence of other Moroccans—for no other reason than that this bystander happened to be a fellow Muslim.
Nowhere is the denial of Muslim individuality felt more strongly than in the relationship between the sexes. Islamic sexual morality places a heavy emphasis on chastity. Sex is only allowed in a marital context. In practice this puts more of a restriction on women than on men. It is all right for men, for example, to marry four wives, but not the other way around. The position of Muslim women, compared to that of many of their non-Islamic sisters, is, frankly, bad—they are powerless, subjugated, unequal.
Like the rest of the world, however, Muslims take advantage of modern scientific progress. Those who can afford to do so make extensive use of technological developments, such as cars and airplanes. They live in modern buildings and work with machines and computers. However, the moral framework of Islam, unlike that of Christianity and Judaism, has not changed with the times. Every Muslim, from the beginnings of Islam to the present day, is raised in the belief that all knowledge can be found in the Koran, that it is wrong to ask critical questions, and that every Muslim (even in 2004) should strive to imitate the life of Islam’s founder Muhammad. In practice, of course, few manage to organize their lives in perfect agreement with the principles of the seventh-century prophet.
As a result of this restrictive upbringing, basic human curiosity in Muslims has been seriously curtailed. Any new step a Muslim dares to take will be rejected by the rest of the community on the grounds that it is unfamiliar and not in line with the Koran. Islam is a static faith.
After the events of 9/11, people who deny this characterization of the stagnant state of Islam were challenged by critical outsiders to name a single Muslim who had made a discovery in science or technology, or changed the world through artistic achievement. There is none. In a community of over 1.2 billion faithful, knowledge, progress, and prosperity are not primary aspirations. Pov
erty, violence, and decline are widespread. To reverse this situation, we need to change the moral framework of Muslim upbringing.
It is in the interests of Muslims themselves to open a critical discussion about Islam, but it is also crucial to the rest of the world. Almost all current political conflicts involve Muslims. The majority of Muslims live in dire circumstances: starvation, disease, overpopulation, and unemployment are widespread. In their native countries, Muslims are the victims of oppressive regimes, which are usually based on the Shari’a. Most Muslims have no access to any education of reasonable quality; many are illiterate. It can no longer be denied that Muslims themselves are often (without meaning to) responsible for this misery. A thorough analysis of Islam and the amendment of a great many Islamic dogmas, which presently keep the faithful trapped in a cycle of violence and poverty, would give Muslims the chance to end individual oppression and to achieve a sexual morality in which men, women, and homosexuals are treated as equals.
This critical appreciation will have to come from within, from the very people who were raised in the Islamic tradition but who were not blinded to the flaws that undermine the beauty of their culture—people who have had a decent education and the chance to meet people outside the Muslim community. These people have pursued their individual happiness and know how difficult it is to combine being a good Muslim with following the human inner need for freedom. They live in free countries and can openly declare their views without immediately feeling their lives are in danger. Nonetheless, these critics of Islam will have to understand that a culture that dates back many centuries and has never been through a period of self-reflection is not going to welcome their insights. They will be regarded, as other dissenters have been, as traitors and deserters who foul their own nests.
How exactly should this Muslim self-reflection be expressed? I believe that every form of self-expression should be allowed, except for physical and verbal abuse. Use words (novels, nonfiction, poetry, cartoons), images (film, animations, paintings, and other art forms), and sound. Submission: Part I, the short film I made with Theo van Gogh, expresses my aspiration to question the morality central to my upbringing. I do not aim to transform Muslims into atheists, but I do want to expose the blemishes of the culture, particularly its cruel treatment of women. I have observed firsthand the undeniable connection between the rules of the Koran, which state that a disobedient wife should be beaten, and the violent practice of wife beating. The account of this practice is in the hadiths (sayings attributed to the Prophet Muhammad), and violent Muslim men quote from the Koran whenever anyone confronts them about their behavior in everyday life. Even the victims of physical abuse themselves cite the Koran to justify the violent actions of the men, and often return to their husbands, promising they will be more obedient and improve their behavior in the future. So, on top of their physical suffering, these victims are so brainwashed that they “willingly” subject themselves to the very doctrine that is at the root of their deplorable circumstances.
When was shown as part of the television series Zomergasten [Summer Guests] it sparked many critical reactions. Many people were pleased to see the oppression of Muslim women confronted, although they questioned the effectiveness of the strategy I had chosen. One group, which includes the Amsterdam historian Lucassen, thinks that criticism of the shadowy aspects of Islam is unnecessary doom mongering. They believe critics of Islam are unnecessarily pessimistic and give the example of third-generation Muslims who no longer spend most of their day in the mosques and whose daughters happily combine headscarves with cropped tops. They believe that this evolution will continue without the need for criticism.
I am not a defeatist. I am an optimist. But a critical approach will humanize Islam, and it is necessary. Lucassen and his cronies confuse those who follow the faith with the faith itself. Islam is a way of life, a system of ideas. Every believer is taught to accept the system as immutable, unshakeable. By pointing out that a merciful God who authorizes the abuse of women is inconsistent, I force Muslims to face a shortcoming in their faith and to discover the meaning and importance of secular morality, which will enable them to adapt their faith to the real world. Criticism of Islam does not mean that the faithful reject it. But it does mean that the faithful examine particular ideas and teaching that, when applied in real life, lead to brutal behavior with unacceptable consequences.
Others warned me, after seeing Submission, that my criticism of Islam was counterproductive, that Islamophobes would be eager to use my views to discriminate against Muslims and to place Islam in an evil light. This may be true, but it was never my intention to play into the hands of Islamophobes. My intention was to challenge Muslims, through thought-provoking texts and images, to think carefully about the extent of their own responsibility for their deprived circumstances. The risk that Islamophobes or racists will misuse my work will not stop me from making Submission: Part II. A journalist who rightly demands openness of affairs in a liberal democracy (think of Guantánamo Bay), is not going to let himself be stopped by the government’s fear that providing that information could be used by the enemies of the free world. I have to make the same type of decision as journalists and champions of civil rights. Exposing the wrongs of the world (including religious wrongs) outweighs the possible risk of misuse by third parties.
Some of my critics said that Muslims would be offended and troubled by a film like Submission and would only dig their heels deeper into the sand, resisting change. They also believed that my confrontational methods would be counterproductive, and that I should modify my strategy. Typically, this group of critics, which includes the Muslim Labor Representatives Arib and Al-Bayrak, fails to offer a more effective, alternate strategy. They concentrate too much on the pain felt by smooth talkers such as the Arab-European League leaders and people like Mr. Ayhan Tonca, chairman of the Contact Group for Muslims and Government, but ignore the extreme, continuing, daily pain of the victims of violence. Yet these Islamic “social democrats” would rather defend and preserve a doctrine that subjugates women than attempt to enlighten people.
They do not want change—and they do not want a light shone on the ugly results of their “faith.” They turn their eyes away from a Muslim woman who, at the age of twenty-three, cannot read or write and spends her days curled up in the corner of a shelter for abused women. Less than three years ago this woman was snatched from her family in the remote countryside of a Muslim state and found herself living in an apartment in a squalid housing development in a big city, sharing her life with a stranger she had been forced to marry. When this man began to beat her regularly, the police moved her to the women’s shelter. There, she sits listlessly in a corner, passively watching her baby crawl around restlessly. She barely responds to the irritated looks of the other women or the repeated reminders from members of staff that she must take care of her child. This woman is homeless. She can no longer return to her family in her native country because she has become the property of her husband. When I question her about her own and her child’s future, she answers that her faith is in Allah: “Through Allah I ended up in these circumstances, and if I am patient He will get me out of this misery. I only have to obey Him.” In Submission: Part I, I try to show how this kind of submission to Allah works out in real life.
Yet the Al-Nisa organization of Muslim women believes that since 9/11 Muslims have come under heavy pressure. They feel pushed into a corner, unfairly held responsible for the actions of people who are up to nasty things in faraway countries and call themselves Muslims. The organization’s chair thinks that criticism of the position of Muslim women is in itself a good thing, but that my timing in making the movie was unfortunate and that Muslims must not be hurt.
This argument is incorrect. Muslims in the Netherlands are not cornered. On the contrary, they fully enjoy the freedom of religion that prevails in this Western secular country and its enormous prosperity. The fact is: as long as Muslims here are not in charge of the country,
they will go on feeling hurt.
Many Muslims react with outrage when flaws in their religion are pointed out to them. Some threaten physical violence, or become verbally abusive. Here are comments about Submission; Part I from some official spokespeople for Dutch Muslim organizations (although nobody knows exactly who they represent):
“Hirsi Ali’s film defeats the object. Discussing the position of women in Islam is a good thing. But this is a terrible shock for devout Muslims, many of whom will immediately feel the need to become defensive. This spoils the debate in the Netherlands. Right now it would be better if we focused on restoring a normal relationship. I have no idea what her motives were, but I regard it as pure provocation.” These are the words of Mohamed Sini, chairman of the Trust for Islam and Citizenship, who says he respects, above all, the freedom of speech.
The chairman of the Netherlands branch of the Arab-European League (AEL) says: “The discussion about the position of Islam is weakened by Hirsi Ali’s confrontation. It comes as no surprise that Theo van Gogh does this sort of thing; he never has a constructive thought about anything. But she is a member of the Dutch House of Representatives. I cannot think why she wants to offend millions of Muslims in the Netherlands.” He says that—except for some extreme cases—there is little wrong with the position of women in the Islamic world. “Dutch people who would like to find out a little more about this should not listen to Hirsi Ali only. She projects her own bizarre experiences onto the whole group.”
Having ranted on like this, he then admits that he never even saw the film: “I’m not going to waste my time on this madness.”
Just before the film was broadcast on television, a spokesperson for the Contact Group for Muslims and Government commented, “I am not in the least bit interested in that little film, and I don’t want to see it. It will be a distortion of the facts, anyway. I find it absurd that Hirsi Ali does nothing but provoke. It’s time for her to keep her mouth shut.” He chooses to “ignore” Hirsi Ali and Van Gogh completely: “That is the best strategy; sooner or later they’ll stop. They simply don’t deserve a reaction.”