Ayaan Hirsi Ali’s “Infidel” – Commentary by Asma T. Uddin

My commentary on Ayaan Hirsi Ali’s Infidel was written over time. I jotted down my thoughts as I read the book, stopping to write every so often. You may be wondering why I didn’t just finish the book and write some sort of composite review, but I find some value in recording my impressions when they are fresh…like an evolving relationship with a supposedly evolving character. This is especially true of an autobiography, where the writer is at least attempting to explain events as they occurred without the character knowing where his or her life was headed. Unlike fiction, the writer doesn’t have an overall “plan”, however vague, for the character.


March 4, 2008:

Currently on page 134 of Ayaan Hirsi Ali’s 350 page autobiography Infidel. The book is not just about her past, but about how her past apparently justifies her personal and global judgments on religion and Islam specifically. Aside from the female genital circumcision part of her story, which was strangely brief, her story isn’t terribly different from what even most American Muslim women can speak to. That is, most of us who have grappled meaningfully with our faith have dealt with the fundo phase, where black-and-white Islam seems to be both a comfort and an assault on our notions of self-dignity and worth. We all struggle to define gender equality within a framework that doesn’t seem to really allow it.

But somehow, some or, I hope, most of us, don’t end up where she did – frustrated with Islam, unable to reconcile it with her deep seated notions of equality, sexuality, and individuality. That raises a question, though: why her? Why not us? What was different?

I think a part of it may be that she didn’t have the sort of mentors and companions, vicarious or real, who helped her with her spiritual negotiation. Her father was often missing, and her mother was staunchly anti-discussion and free thought. She was bent on having her daughters conform to her version of Islam and culture and to essentially live out what she had been forced to endure. Hirsi Ali’s siblings were not too helpful either, each living their own paths, her sister fiercely defiant and her brother finding his own winding way to authority, control, and honor. Her friends and acquaintances, teachers like Sister Aziza, and even those who attended the evening debates on Islam-related matters – none of them seemed to align with her. Her deepest love, Abshir, was perhaps the closest she got to finding a spiritual soulmate, but his parallel confusion made him obviously hypocritical. She spurned him because he created divisions where she sought unity.

Maybe there’s a character still waiting in the curtains, somewhere in the latter half of her book, who brought meaning to her religious quest. But I doubt it. If she ended up where she did, then her religious experiences were on a constant downward spiral, not leading her somewhere that made sense. Her past wasn’t making her present and future anymore whole. Being lost rather than grounded in time and life’s progression, in the ways I suggest in Spirals, seemed to be the cause of her religous infidelity.

But again – why? Why didn’t she find a mentor? Why does God give some of us that companion, and some of us not, even if the lack of such guidance can lead to our losing faith?


March 14, 2008:

So now I’m on page 270 of Infidel. As I near the end of the book, I am seeing more and more of what I had picked up on earlier in the book – that many, if not all, of her conclusions about Islam are simplistic and logically fallible. She states her conclusions point-blank, and doesn’t even acknowledge the existence or possibility of counterarguments. I’m at the point in the book right after she learned of the 9/11 attacks and is reevaluating her views on Islam. Her colleague states that this attack is due more to socioeconomic, political and cultural matters than it is to religious belief. She denies his position vehemently, using as proof that because, for example, the hijackers weren’t Palestinian, there is no way this can be related to the Palestine-Israel conflict. Or that because they themselves are not poor and oppressed, it has nothing to do with social and political oppression. For someone who fancies herself deeply connected to rationalism and Western Enlightenment, she doesn’t exhibit much in the way of either logical consistency or sociological sensitivity. Just because the hijackers claim to be committing crimes in order to attain religious reward doesn’t preclude the fact that (1) the hijackers’ version of religion is taught and encouraged by social circumstances and that this version may be entirely distinct and even antithetical to the religion itself; and (2) that the hijackers don’t have to be poor, or Palestinian for that matter, to feel tied enough to those causes that they feel the need to act for them.

Although the attacks cannot be justified, some holistic explanation is in order, something that pinpoints a problem that needs to be intelligently addressed. Racist, simplistic conclusions that are not related to the core issue are not going to help. That the Dutch commentators point to Islam’s history of peace and intellectual fervor doesn’t make them somehow out of touch with reality, as Hirsi Ali states. Instead, these commentators are looking for reasons why a culture that bred tolerance and rationalism can suddenly be used to justify totally barbaric acts against humanity. Particular religious interpretations feeding off of peripheral issues are the problem, not the core itself – otherwise the entire history of Islam would be about violence and hatred.

To the extent that she uses her own experiences of poverty and oppression as a way of reaching conclusions about Islam, she seems oblivious to other causes of socioeconomic depravity. She also doesn’t realize that the Islamic Empire itself was vastly more wealthy and sophisticated than the Western world. By viewing all of Islam through the lens of the current global situation and, even more narrowly, her particular experience of Islam is to discount a million factors and influences, ranging from the political to the social and to the psychological results of such influences.

From the moment she steps into Europe, she remains completely enamored. She acknowledges in passing that Holland does have some problems, but overall, it seems to her that the Dutch are living an almost idyllic life. It’s unfortunate that in all of Holland she didn’t find a compassionate, rational Muslim to connect with (or at least she conveniently excludes such characters from her book) but that such Muslims exist is, I’m sure, something she learned of from her colleagues or readings. But she ignores the possibility of such a thing – a modernized, intellectually-aware Muslim, and chooses instead to conflate all things bad and poor with Islam and Muslims, as if one cannot be extricated from the other. That her initial childish impressions of Europe and modernization were not at some point tempered by intellectual subtlety is not merely unfortunate, but evidence of a conscious disregard for anything that would shake her predetermined notions of Islam and Muslims.


March 22, 2008

I finally finished the book a few days ago. Throughout my reading, I periodically abandoned the book but whenever I finally made it back, I found it hard to put down. The drama, deceit, and sensationalism kept me hooked, I guess. These 80 pages to the end of the book, however, were quite painful, and mostly I plugged through it because I just wanted to be done with it.

First, the parts of her story that I can understand: I can understand her frustration with lack of cultural integration. The Dutch government, in wanting to give immigrants their space, decided against forced assimilation. Hirsi Ali is right in demanding that the government not use its anti-integration policy as a way of turning a blind eye to existing human rights violations.

A bit trickier: I also understand her insistence on pointing to the religious bases of some of these human rights violations. But, I think this approach is about cultural sensitivity rather than about attacking religion. When it comes to religiously-motivated crimes, it is not enough to blame culture alone, when such demarcation between culture and religion fails to get to the crux of the matter as the perpetrators themselves understand it. That is, if a father feels it is his religious duty to kill his daughter for her illicit love affair, then in counteracting that problem, the government must deal with the role of religion in that man’s worldview. Again, dealing with religion is about understanding it enough to come up with a solution more attuned to the problem. In the case of religion, it may be about counteracting a particular interpretation with another one. In no case is it about attacking all forms of the religion itself.

Now, the parts I don’t understand and which, essentially, belie understanding: I don’t understand how someone purportedly tied to the values of liberalism, such as respecting diversity, can continue to attack a major world religion in the crudest of ways, and then wonder why the reaction is so virulent. Of course, actions such as the murder of Theo Van Gogh are not justifiable, but to describe the incident as “I don’t understand how someone can be so angry at a mere film” (as Hirsi Ali states in her book) is ridiculously blind to the fact that Submission was not a mere film. It was a film that insulted its Muslim viewers in the deepest core of their being. She ends her book by noting that some people have told her that her criticisms of Islam are too aggressive, but goes on to say that the pain oppressed women suffer is far worse. But do all Muslims have to be constantly insulted in order for women oppressed in the name of Islam to find relief? According to her atheist dogmatism, religion is the bane of all existence. And so despite billions of people’s intimate, meaningful connections to their faith tradition, it is perfectly okay to insult them.

Though her atheism makes it legitimate, in her eyes, for her to insult religion and religious folk, she does take some pains throughout the book to distinguish Islam from Judaism and Christianity. She notes, for example, that “unlike” Judaism and Christianity, Islam requires that its followers’ relationship with God be entirely about submission. I am not sure where and when she educated herself about Judaism and Christianity, but she seems to have completely overlooked each of these religion’s fundamentalist strains.

For Hirsi Ali, “submission” requires blind following, with no space for questioning or interpretation. In fact, earlier on in the book, when her father tells her about his relatively modern views of Islam, she blows him off by stating that his views are mere interpretations and that real Islam is about literal interpretation. She echoes this thought toward the end of her book when she claims that Saudi Arabia practices the “purest” form of Islam.

In all of this talk of purity and what Islam really is, it never occurs to her that she has basically internalized a particular rhetoric about “pureness” and the essential superiority of literal readings of Scripture. She decides somewhere along the line that this particular rhetoric is the truest expression of Islam. Unlike millions of Muslims who undergo spiritual evolution in the course of their lives as they attempt to better understand their religion, Hirsi Ali somehow knows, for certain, what Islam is. She never doubts it or checks it against the practice and belief of the full diversity of Muslims across the world. Again, I find her naïveté unsettling – and her rise to a position of political prominence even more disturbing.

Asma Uddin is a freelance writer and editor, and is an attorney at the national law firm, Morgan Lewis & Bockius. She lives in Philadelphia with her husband and daughter.


Attack of the Info-Tainment Circus


1. The combination of information and entertainment.

2. A class of entertainment combined with journalism developed for 24-hour

Television news networks. Designed to instill emotional responses from viewers in between actual “interesting” news developments of national interest and


In the 21st century, the “world’s oldest profession” traditionally reserved for those “depraved” women and lascivious men with licentious appetites has transformed into a lucrative, multi-million dollar industry. This profitable enterprise’s main commodity consists of peddling crude “info-tainment” and “racism as criticism” rhetoric masquerading as intellectual, authoritative scholarship. Similar to that unsavory and much maligned profession, this particular industry both requires and employs media courtesans, as well as their respective employers, and a healthy supply of loyal customers.

Specifically, the act of employing Muslims, especially but not exclusively Muslim women (with a strong preference to non-practicing, ‘enlightened women’), to bash and vilify Muslims, Islam, and “Islamic” culture certainly constitutes one of the oldest acts in the infotainment circus. The setup goes something like this: use a minority, preferably a non-threatening, aesthetically pleasing female, like a marionette puppet, to assail and mock those interests and reforms that would benefit that same minority. Why? Because these same reforms unfortunately are a plague to the ideological detriment of an elite majority (mostly affluent, influential White men).

The most recent anointed ringleader of this ever increasing gallery popularized by right wing think tanks and media pundits, as well as several left leaning liberals, is Ayaan Hirsi Ali. She is a Somalian born, former Dutch Parliament member; Muslim-turned-staunch atheist; pro-feminism but anti-multiculturalism pundit/author of the current best selling memoir, Infidel.

Before accepting a fellowship in 2006 with her current employer – the highly influential, right wing, conservative think tank American Enterprise Institute – Ayaan Hirsi Ali (born Ayaan Hirsi Magan) flirted with notoriety and death threats due to her professional relationship with brutally murdered Dutch filmmaker Theo Van Gogh. His killing in 2004 at the hands of Muhammad Bouyeri, a Dutch-born radical of Moroccan roots, stemmed from the 11-minute movie, Submission Part 1 written by Ali and directed by Van Gogh. The controversial film condemned violence against women in Muslim societies by depicting Quranic verses, those apparently used to justify such behavior, written on the half-naked bodies of actresses. The subsequent media frenzy after the murder and death threats against Ali’s life, as well as her self-appointed call for “Islamic reform” transformed her into a lightening rod of controversy.

Unfortunately, evidence last year emerged indicating that Ali lied while applying for Dutch citizenship, promptly forcing her to resign from the Dutch Parliament as a member of the right wing, anti-immigration VVD party. The deceit nearly cost Ali her Dutch citizenship, eventually led to the collapse of her party, and embroiled the Parliament in lengthy, stifling controversy. The last segment of her memoir rather quickly glosses over these events and transforms her into the “victim” of forces seeking to silence her unpopular rhetoric.

Again, the marionette puppet, Ayaan Hirsi Ali, was used by the majority, the right wing VVD party, to attack beneficial reforms involving immigration and cultural awareness. The irony? Ali received asylum in the Netherlands at 22 after claiming that she: 1) fled the Somalian Civil War (In reality, she was living in Kenya for 10 years with a refugee status) and 2) feared honor crimes by her Somalian clan as retribution for running away from an arranged marriage. Although she admitted to fabricating her age and name when initially applying for citizenship, a Dutch documentary introduced evidence that her life was never in danger, that she had relatives in the Netherlands who helped her gain asylum, and eventually her family and “ex-husband” peacefully agreed to and acknowledged her “divorce.”

Immigrants escaping persecution or economic hardships routinely lie and fabricate to taste certain freedoms of their host country. However, it takes a rare breed of hypocrisy cultivated by Ali to malign and persecute others like her by joining an anti immigration, pro “assimilation” party like the VVD whose “hard line” anti-immigration stance introduced tough citizenship tests that have expelled number of immigrants for failing to meet the new criteria for political asylum. Those expelled should have taken a cue from Somalian born immigrant Ali and simply lied, joined an anti immigration political party, then created a successful, lucrative personality embarking to “reform” and “save” the same immigrants she so despises.

Her memoir – which is well written, readable and detailed with interesting, piquant characters – sheds light into what formed her absolutist, negative worldview of “Islamic” culture. Ali’s “crusade” to reform “Islamic” practices – which are actually non-Islamic, culturally misogynistic and tribal practices of honor killings, forced circumcisions and female subordination – reflect her turbulent and volatile childhood. She was born an innocent youth in Somalia in 1969 to political turmoil inaugurating the brutal dictatorship of Muhammad Siad Barre. As a child, she was forced into political exile along with her family due to the anti-Communist, anti-Barre political machinations organized by her intellectual, Western educated father, Hirsi Magan Isse. Her subsequent teenage years were spent ping-ponging to Saudi Arabia, where she suffered casual racism from Arabs for her black, African features and gender oppression under Saudi’s Wahhabi interpretation of Islam. Thereafter, the family moved to Ethopia and eventually settled in Kenya for 10 years. Along the way, Ali voluntarily flirted with Islam, acquainting herself with the Muslim Brotherhood, reading the Quran, and wearing the hijab (Islamic head covering), which gave her a sense of empowerment. She writes that Western literature and culture featuring empowered, liberated female characters served as inspiration and hope for a better life during these turbulent years.

Granted, her extremely complicated and fascinating life contained hardships, but can that experience be leveraged to castigate all of Islam, Islamic history, Islamic cultures and Muslim immigrants? Should it excuse and endorse such inflammatory, broad and obscenely generalized rhetoric by Ali and her intellectual cronies, including but not limited to Irshad Manji (author of The Trouble with Islam and founder of “Project Ijtihad”), Wafa Sultan (atheist, former Muslim pundit), and Salman Rushdie (modernist author of the fatwah-certified Satanic Verses):

It was not a lunatic fringe who felt this way about America and the West. I knew that a vast majority of Muslims would see the attacks as justified retaliation against the infidel enemies of Islam. (Ali describing the mentality of the 9/11 hijackers.)[1] That’s like asking if I see positive sides to Nazism, communism, Catholicism. Of course Islam preaches generosity and kindness and taking care of the poor and elderly and so on – but these values aren’t limited to Islam. (When asked if Ali sees any “positive” sides of Islam.)[2] What I am pointing out is that only within Islam today is literalism the mainstream. … Those of us who are “well-educated professionals” (Muslims) have no clue how to debate, dissent, revise or reform because we have not been introduced to the virtues of critical thinking. (Irshad Manji describing the intellectual condition of modern Muslims.)[3] …A clash between a mentality that belongs to the Middle Ages and another that belongs to the 21st century … a clash between civilization and backwardness, between the civilized and the primitive, between barbarity and rationality. (Wafa Sultan referring to the current conflict between the “West” and “militant Muslims.”)[4] For a vast number of “believing” Muslim men, “Islam” stands, in a jumbled, half-examined way, not only for the fear of God – the fear more than the love, one suspects – but also … a more particularized loathing (and fear) of the prospect that their own immediate surroundings could be taken over – “Westoxicated” – by the liberal Western-style way of life. (Salman Rushdie in the New York Times.)[5]

Fortunately, a growing number of Western and Muslim intellectuals do not share these simplistic generalizations of complex, diverse world cultures. In a recent New York Times review of Infidel, Dutch intellectual Ian Buruma stated, “But much though I respect her courage, I’m not convinced that Ayaan Hirsi Ali’s absolutist view of a perfectly enlightened West at war with the demonic world of Islam offers the best perspective from which to get this done.” Similarly, a very intelligent and critical review of Ali’s work by The Economist, unlike the slavish, knee jerk praise afforded to her by most American media outlets, suggested, “The kind of problems that Ms Hirsi Ali describes in Infidel are all too human to be blamed entirely on Islam. … But the West’s tendency to seek simplistic explanations is a weakness that Ms Hirsi Ali also shows she has been happy to exploit.”

One hopes a more nuanced, accurate and diverse scholarship accurately reflecting the complexity of the Muslim world emerges from the infotainment field. Unfortunately, the rogues mentioned, such as Ali, Manji, Sultan and Rushdie, all share some traits:

1) A complete lack of academic scholarship in Islamic thought or rigorous religious studies.

2) A detachment from the very same communities they are seeking to reform either due to their atheism or self confessed “non practicing” lifestyle.

3) A lucrative relationship and sponsorship with wealthy, influential academic/political benefactors (Ali employed by AEI, Wafa Sultan by Israeli run MEMRI group, and Manji endorsed by Oprah, Simon Wiesenthal Center, Ms. Magazine and Yale University)

Although Ali and her ilk’s intentions and ends might, arguably, be noble and sincere, the means by which they seek to accomplish these goals reek of hypocrisy, manipulation and simplicity. Perhaps if they, along with their wealthy donors, bothered to listen to the voices of educated, practicing Muslim men and women, they might learn that the world is not painted with two ideological colors: good and evil. These average Muslims might also tell our incoming chairman of the House Intelligence Committee, Sgt. Silvestre Reyes, D-Texas, the difference between a Sunni or Shiite. (When asked whether al Qaeda was Sunni or Shiite, our intelligence chairman remarked: “Al Qaeda, they have both. Predominantly – probably Shiite.” And the correct answer? Al Qaeda is strictly Sunni.)[6]

Sadly, we currently have Ayaan Hirsi Ali, her best selling memoir “Infidel,” and millions of satisfied customers yearning for more histrionic theatrics from our very own info-tainment circus. Let’s hope Ali and her ilk learn that once their trick turns stale or too threatening, her respective ringleaders will quickly and mercilessly substitute her position with an upgraded “act”. After all, they don’t call it “the world’s oldest profession” for nothing.

[1] http://www.msnbc.msn.com/id/17204802/site/newsweek/[2] http://www.slate.com/id/2161171/

[3] Irshad Manji, My Faith is a Mess, Belief.Net, at http://beliefnet.com/story/139/story_13970_1.html.

[4] http://www.infocusnews.net/content/view/4009/135/

[5] Salman Rushdie, Islam and the Response to Terror, The New York Times, Nov. 2, 2001

[6] http://blogs.abcnews.com/theblotter/2007/02/the_quiz_top_us.html