The Caged Virgin - Ayaan Hirsi Ali [2]
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.
Think, for instance, of the murder of Theo van Gogh on the streets of Amsterdam, a Western city in a Western democracy, for exercising his free-speech rights to look critically at Islam in Submission: Part I, the film he and I made. While you may have heard of the death threats that have been made also against me for this film, you may not know that when I initially spoke on the immoral practices of the Prophet Muhammad, more than one hundred fifty complaints were made against me to the police and the government. Four ambassadors visited my party leaders—ambassadors from Saudi Arabia, Sudan, Pakistan, Malaysia. They carried a letter attached to which was a list of twenty-one countries belonging to the Islamic Conference—including Turkey—that supported the letter. The main complaint