Islamic Calculus: Women as Functions of Male Lust
“The other day, a pediatric nurse in New York City refused to dance with Mbarek Lafrem, a Moroccan man, in a New York City bar. What did Lafrem do? He followed her into the women’s bathroom where he attempted to rape and savagely beat her. The woman was found unconscious and is now hospitalized. To a certain kind of man, from a certain kind of culture, women are always supposed to say yes, and when they say no they are provokers and deserve a beating. More: If the woman is a naked-faced infidel and dances with strange men in a public setting—she is, by definition, a prostitute and is not entitled to say no. Saying no is a “provocation” and deserves a beating. Or worse.”
Phyllis Chesler, “The Feminist Hawk Godmother,” continues, in her latest article, “The Jihadi Feels Persecuted—His Aggression is Self-Defense,” with an update on the case of “Mo” I-Was Tired-of-Being-Beaten-By-My-Wife-So-I-Finally-Decapitated-Her Hassan. Robert Spencer wrote extensively on this honor killing in Buffalo, NY. The director of Jihad Watch shares with Dr. Chesler the conviction that the beheading of Aasiya Hassan, like the beating of the Nurse in New York, have their root in “the Islamic concept of women as the possessions of men.”
Not only do Islamic women exist for men, according to Islam their very ontological significance is derived from their relation to men. Apart from men, they have no final cause, no purpose. In the precise, mathematical sense of the term, Islamic women are functions of male lust.
From the moment an Islamic girl is born, her social status is relative to male lust. Her upbringing inculcates in her the idea that she is not able to move freely in this world as an independent agent for her own destiny. At an early age, she will cover her head as a symbol of her abiding in the world as a temptation for male lust, a potential agent of impurity. The covering is a symbol that her behavior is to be modified to accommodate the propensity of men to covet women. Though it is the man who is unable to regulate his passions, she must be controlled. Though he is at fault for failing to exercise the virtues of custody of eyes and heart, she is impure, dishonored.
At nine, Sharia Law declares that she is old enough to marry. Though she may still sleep with her dolls, her father may sell her to be the plaything of a wealthy man. In very “moderate” Muslim countries, fathers may wait till their daughters reach puberty or even sixteen to dispose of their lives. MEMRI TV provides ample examples of Saudi Clerics scoffing at the idea of allowing girls to wait till they are eighteen to start their role in life of servicing male lust.
Once married, a woman is required to remain in the home unless accompanied by a male of her household. Without this protection, she could be raped in the streets while shopping or even be seduced. Because men cannot be expected to be satisfied with only one woman to accommodate their perpetual need for sex, Muslim women can expect to share their husbands with up to three other permanent wives and as many “temporary wives,” as he needs.
When they die, women go to heaven with their husbands to continue to serve them. For her husband, heaven is not union with God and reunion with loved ones, but the eternal satisfaction of every sexual desire. Even in cases in which Islamic women are happily married, they know their husbands live with the promise of eternal infidelity to them, thanks to the famous promise of 72 virgins.
The idea that another man might be interested in their wives is something of a preoccupation. (Men who suspect their blushing brides were not thrilled about marrying Grandpa’s best friend or a total stranger in the first place, may be particularly prone to this emotion.) At any rate, this explains the use of voluminous tents, drapes, and variations on the theme of shroud, to protect the lust-assuaging commodity that is ones wife.
Hijab, in all its forms, is the concrete symbol of this state of contingency. While many argue that hijab frees them by preventing men from thinking of them as sexual beings, it is none-the-less worn by the woman as the ever-present admonition to be other than what she is because her reality tempts men. Hijab places upon her shoulders the responsibility for supplying the deficiencies of the religion of Peace which lacks the means to establish and inspire internal self-discipline that leads to the “tranquility of order.”
Hijab is the daily usurpation of Islamic women’s right to self-determination as independent children of God, not derivatives of male lust. Each woman is endowed, as is each man, with intellect, free will, talent, and aspirations entirely unique in the world. It is imperative to denounce this spreading slavery, this living death of those whose lives are defined by what is not ennobled in others.
We have a mind and a face. Fight the Mental Burqa.
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