I believe there are three institutions in Western society that could ease the transition into Western citizenship of these millions of nomads from the tribal cultures they are leaving. They are institutions that can compete with the agents of jihad for the hearts and minds of Muslims.
The first is public education. The European Enlightenment of the eighteenth century gave birth to schools and universities run on the principles of critical thinking. Education was aimed at helping the masses emancipate themselves from poverty, superstition, and tyranny through the development of their cognitive abilities. With the spread of democracy in the nineteenth and twentieth centuries, access to such reason-based institutions steadily expanded. Children from all social backgrounds were taught not only math, geography, science, and the arts, but also the social skills and the discipline required to achieve success in the world beyond the classroom. Literature expanded and challenged their imaginations so that they could empathize with characters from other times and places. This public education was geared toward grooming citizens, not preserving the separateness of tribe, the sanctity of the faith, or whatever happened to be the prejudice of the day.
Today, however, many schools and campuses in the West have opted to be more “considerate” of the faith, customs, and habits of the immigrant students they find in their classrooms. Out of a misguided politeness they refrain from openly challenging the beliefs of Muslim children and their parents. Textbooks gloss over the fundamentally unjust rules of Islam and present it as a peaceful religion. Institutions of reason must cast off these self-imposed blinkers and reinvest in developing the ability to think critically, no matter how impolite some people may find the results.
The second institution that can and must do more is the feminist movement. Western feminists should take on the plight of the Muslim woman and make it their own cause. Their aim should be to help the Muslim woman find her voice. Western feminists have a wealth of experience and resources at their disposal. There are three goals they must aspire to in helping their Muslim sisters. The first is to ensure that Muslim girls are free to complete their education; the second is to help them gain ownership of their own bodies and therefore their sexuality; and the third is to make sure that Muslim women have the opportunity not only to enter the workforce but also to stay in it. Unlike Muslim women in Muslim countries and Western women in the past, Muslim women in the West face specific constraints imposed on them by their families and communities. It is not enough to classify their problems as “domestic violence;” they are domestic in practice but legal and cultural in nature. There should be campaigns dedicated to exposing the special circumstances and restrictions of Muslim women and the dangers they face in the West; to educate Muslim men on the importance of women’s emancipation and education and to punish them when they use violence; to protect Muslim women from physical harm.
The third and final institution I call on to rise to this challenge is the community of Christian churches. I myself have become an atheist, but I have encountered many Muslims who say they need a spiritual anchor in their lives. I have had the pleasure of meeting Christians whose concept of God is a far cry from Allah. Theirs is a reformed and partly secularized Christianity that could be a very useful ally in the battle against Islamic fanaticism. This modern Christian God is synonymous with love. His agents do not preach hatred, intolerance, and discord; this God is merciful, does not seek state power, and sees no competition with science. His followers view the Bible as a book full of parables, not direct commands to be obeyed. Right now, there are two extremes in Christianity, both of which are a liability to Western civilization. The first consists of those who damn the existence of other groups, They take the Bible literally and reject scientific explanations for the existence of man and nature in the name of “intelligent design.” Such fundamentalist Christian groups invest a lot of time and energy in converting people. But much of what they preach is at odds with the core principles of the Enlightenment. At the other extreme are those who would appease Islam—like the spiritual head of the Church of England, the Archbishop of Canterbury, who holds that the implementation of Shari’a in the UK is inevitable. Those who adhere to a moderate, peaceful, reformed Christianity are not as active as the first group nor as vocal as the second. They should be. The Christianity of love and tolerance remains one of the West’s most powerful antidotes to the Islam of hate and intolerance. Ex-Muslims find Jesus Christ to be a more attractive and humane figure than Muhammad, the founder of Islam.
My time as a nomad is coming to an end. My final destination has turned out to be the United States, as it has been for so many millions of wanderers for over two hundred years. America is now my home. For better or worse, I share in the destiny of other Americans, and I would like to repay their generosity in welcoming me to their unique free society by sharing with them the insights I have gained through my years as a tribal Muslim nomad.
The message of Nomad is clear and can be stated at the outset: The West urgently needs to compete with the jihadis, the proponents of a holy war, for the hearts and minds of its own Muslim immigrant populations. It needs to provide education directed at breaking the spell of the infallible Prophet, to protect women from the oppressive dictates of the Quran, and to promote alternative sources of spirituality.
The contents of Nomad, like those of Infidel, are largely subjective. I make no claims to an exclusive possession of the one and only solution to becoming a successful citizen. Human nature, being what it is, does not lend itself to neat categories of “assimilable” and “unassimilable.” There is no ready-made manual containing a recipe for an easy and hurdle-free reconciliation with modernity. Each individual is different and must contend with his or her unique set of opportunities and constraints. The same applies to families and communities faced with the twin challenges of adopting a new way of life while at the same time remaining true to the traditions of their forefathers and faiths.
In the end, then, this remains a very personal book, a kind of reckoning with my own roots. You might say the book is addressed to Sahra, the little sister I left behind in the world that I escaped. But it is also the conversation I would like to have had with my family, especially my father, who once understood and even propagated the modern life I now lead, before he fell back into a trance of submission to Allah. It is the conversation I would like to have had with my grandmother, who taught me to honor our bloodline, come what may.
While writing this book I constantly had in mind my brother’s son, Jacob, growing up in Nairobi, and Sahra’s baby daughter, Sagal, who was born in a bubble of Somalia in England. I hope that they will grow straight and strong and healthy—but also, above all, free.
PART I
A PROBLEM FAMILY
CHAPTER 1
My Father
When I walked into the Intensive Care Unit of the Royal London Hospital to see my father, I feared I might have come too late. He was sprawled across the hospital bed, his mouth eerily agape, and the machines that were attached to him were many and menacing. They beeped and ticked, and the lines that rapidly rose and fell on their monitors all seemed to be indicating a rapid countdown to his death.
“Abeh,” I yelled at the top of my voice. “Abeh, it’s me, Ayaan.”
I squeezed his hand and anxiously kissed his forehead, and my father’s eyes flew open. He smiled, and the warmth of his gaze and his smile radiated through the whole room. I put my palms over his right hand and he squeezed them and tried to speak, to force out at least a word or two. But he could only wheeze and gasp for breath. He strained to sit up, but he couldn’t lift his body.
He was covered with white sheets, and it looked as if he were tied to the bed. Bald, he looked much smaller than I remembered. There was a terrible tube in his throat that was giving him oxygen through a ventilator; another led from his kidney to a dialysis machine, and yet another mess of tubes went into his wrist. I sat beside him and stroked his face and told him, “Abeh, Abeh, it’s all rig
ht. Abeh, my poor Abeh, you’re so sick.”
He couldn’t answer. Trying to speak, he would fall back, his chest pumping, and the machine that gave him oxygen would hiss and gasp for more air. Then, after resting for a moment or two, he would try again. He indicated with his right hand that he wanted a pen to write with, but he could hardly hold it; his muscles were too weak and he made only scratches on the paper. He was struggling so hard to hold the pen that he began sliding off the bed.
The ward was large, and nurses were bustling about changing sheets and giving medication. I noticed that the doctor had an accent and for a moment thought that he was from Mexico. When I asked where he came from he told me that he was from Spain. The ward was run almost entirely by immigrants. I could not tell the nurses from the doctors, and as I looked around I tried to guess the origins of the members of the medical team, technicians, and cleaners: the Indian Peninsula, blacks who I thought were from East or West Africa, people who looked North African, a few women with headscarves over their medical uniforms. If there were any Somali employees in the ward I did not see them, and fortunately they did not see me.
One of the nurses unrolled a plastic smock, tied it around her waist, and asked me to step aside, but my father would not let go of me and I had to pry his fingers from around my hand. The nurse propped him up higher with pillows, staring at me oddly. One of the nurses told me that she had read an article about me in a magazine, so some of them knew who I was. I glanced away and noticed the chart on his bed; it listed my father as Hirsi Magan Abdirahman, although his name is Hirsi Magan Isse.
A young doctor told me that my father had leukemia. He could have lived another year had he not caught an infection, which had become septic. Now, although he was out of the coma that he had fallen into a few days earlier, only the machines were keeping him alive. I asked again and again if my father was in pain, but the doctor said no, he was uncomfortable, but there was no pain.
I asked the doctor if I could take a picture with my father. He refused. He said we needed to ask the permission of the patient, and the patient was not in any state to make that decision.
In 1992, when I left him in Nairobi, my father was a strong, vital man. He could be fierce, even frightening—a lion, a leader of men. When I was growing up he was my lord, my hero, someone whose absence was mysterious, whose presence I longed for, whose approval meant everything and whose wrath I feared.
Now so many disputes lay between us. I had offended him deeply in 1992 by running away from a Somali man he had chosen for me to marry. He had forgiven me for that; we had spoken together, stiffly, on the phone. A decade later I offended him again, when I declared myself an unbeliever and openly criticized Islam’s treatment of women. Our last, and worst, conflict was after I made a film about the abuse and oppression of Muslim women, Submission, with Theo van Gogh in 2004. After that my father simply would not answer the phone; he would not talk to me. Sometime after Theo was killed, when I had to go into hiding and my phone was taken away from me, I stopped trying to call him. When people asked, I could say only that we were estranged.
I learned he was sick in June 2008, only a few weeks before his death. I had received a message from Marco, my ex-boyfriend in Holland, saying that my cousin Magool in England was looking for me urgently. Magool is not close to my father’s family, but she is resourceful. When my half sister, Sahra, realized how sick my father was, she asked Magool to try to track me down, and Magool called Marco, the only person she knew to whom I had been close when she and I had last spoken, five years earlier.
I phoned my father at his apartment in a housing development in the East End of London. It was late in the evening where he was, a bright sunny afternoon on the East Coast of America where I was. I was shaking. When he came to the phone he sounded just like himself, strong and excited. At the sound of his voice I felt tears welling in my eyes and I said the only thing I wanted to convey, that I loved him, and I heard his smile, so powerful it seemed to come through the telephone.
“Of course you love me!” he burst out loudly. “And of course I love you! Haven’t you seen how parents cuddle and connect with their children? Haven’t you been out in nature where you see how animals pet and lick their young? Of course I love you. You are my child.”
I told my father how much I wanted to see him, but I explained that it might be difficult to arrange security for a visit to his apartment, which is a mostly immigrant area and overwhelmingly Muslim. To visit such a place without protection would be like a very small insect risking a flight through a roomful of huge spiders’ webs; the little bug might get through unnoticed, but if it gets caught the consequences are clear. On the other hand, if I went there with police, that would be bound to cause ill feeling, as if I could not trust my own family.
“Security!” my father cried. “What do you need security for? Allah will protect you against anyone who wants to harm you! No one in our community will lay a finger on you. And besides, our family has never had a reputation for being cowardly! In fact the other day one of our most prominent clan members said that he wanted to debate with you. If you want, I can ask them to put together a delegation and take you to Jeddah, so you can debate him in Saudi Arabia! Why don’t you arrange a press conference and say that you are no longer an unbeliever? Tell them that you have returned to Islam and from now on you’re a businesswoman!”
I laughed quietly at my father, and for a while I just enjoyed listening to him talk. Then I asked after his health. He said, “You must remember, Ayaan, that our health and our lives are in the hands of Allah. I am on my way to the hereafter. My dear child, what I want you to do is read just one chapter of the Quran. Laa-uqsim Bi-yawmiil-qiyaama”.
He recited—in Arabic, of course, though we were speaking Somali—a chapter called “The Resurrection”: “I do call to witness the resurrection day; and I do call to witness the self-reproaching spirit; Does man think that we cannot assemble his bones? Nay, we are able to put together in perfect order the very tips of his fingers. But man wishes to do wrong in the time in front of him; he questions, when is the day of resurrection?”
I told my father that I would not lie to him, and that I no longer believed in the example of the Prophet. He cut me off, and his tone became passionate, impatient, then retributive. He read me more verses of the Quran, translating them into Somali, and he listed many examples of people like me, who had left Islam but had come back to the faith. He talked about hordes of non-Muslims converting to Islam across the globe, and he told me about the one true god; he warned me not to risk my hereafter.
As I listened to him I told myself that this magisterial lecture was from a father expressing his love in the only way he knew. I wanted to believe that the very fact that he was lecturing me meant that, in some deeper sense, he had begun to forgive me for the person I had become. Possibly, however, it was not that. Possibly he was only doing his duty. Living as a Western woman meant I had shed my honor; I wore Western clothes, which to him was no better than if I walked around wearing no clothes at all. Worst of all, I had abjured Islam and written a book with the brazen, triumphant title Infidel to proclaim my apostasy. But my father knew that his life was coming to an end, and he wanted to make sure that all his children, despite their errors, were safe on a path to heaven.
I let him talk. I didn’t make false promises to convert. If I had, that might have helped him leave in peace, but I couldn’t do it, I couldn’t lie to him about that. I managed to tell him gently that although I no longer agreed with Islam, I would read the Quran. I did not add that, every time I reread it, I became more critical of its messages.
He broke into a series of supplications: “May Allah protect you, may He bring you back to the straight path, may He take you to Heaven in the hereafter, may Allah bless you and keep you healthy.” And at the end of every supplication I responded with the required formula: “Amin,” May it be so.
After a little while I told my father I had a flight to catch. He didn’
t ask where to, or why; I could tell that the details of terrestrial matters had little bearing for him now. Then I hung up, with so many more things left unsaid between us, and I almost missed the plane that was taking me to a conference in Brazil on multiculturalism.
At the end of June, after the conference in Brazil, I was scheduled to go to Australia for a colloquium on the Enlightenment. I planned to visit my father in London at the end of the summer. But in mid-August, on my way back from Australia, during a stopover in Los Angeles, I received another phone call from Marco. My father was in a coma.
I called my cousin Magool again, and she gave me the cell phone number of my half sister, Sahra. The last time I’d seen my father’s youngest child, in 1992, Sahra was eight or nine years old, a wiry, energetic little kid. I had met her when stopping off in Ethiopia en route from my home in Kenya to Germany. From there, on my father’s orders, I was supposed to go on to Canada, to join a man I barely knew, who was a distant cousin and who had become my husband. In those days Sahra lived in Addis Ababa with her mother, who, like my own mother, was still married to my father in spite of his absence. I had played with this little half sister of mine all afternoon, struggling to remember my childhood Amharic, which was the only language Sahra spoke back then and which I too had spoken when I was her age and still lived with my father.
Now, in the summer of 2008, Sahra was twenty-four. She was married and had her own four-month-old daughter. She lived with her mother, my father’s third wife.
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