A Selfless Gesture

Imagine how it feels investing time in obtaining something, and then finding it in yourself to allow others to make use of it. There are very few people in this word who would give up something that they've desired to another individual of group of individuals. How would you describe someone who would do such a thing? A lot of people would call that person stupid, but I'd like to describe them as selfless and altruistic. In Isak Dinesen's Babette's Feast, Babette, a maid and "undercover" cook from Paris, comes upon a large sum of money but doesn't use it for a well deserved trip to Paris, but rather used it on two woman, Martine and Philippa, and their friends.
When I look at Babette in this story, it makes me think of Ms. Shen Te from Bertolt Brecht's The Good Women of Setzuan. It seems that in Brecht's play and in this Dinesen's story, there is a common them, which is a "good" person. For those who haven't read the story, Babette enters the house of two sisters as a maid and cook. After sometime trying, she wins a sum of money that she puts into making a meal or feast for friends. When she is asked by the sister if she is going back to Paris, she replies, "No...And how will I go back to Paris, Mesdames? I have no money...A dinner for twelve at the Cafe Anglais would cost ten thousand francs" (56-57). In response, the lady's say, "...you ought not to have given away all you had for our sake" (57).
After looking the conversation held between characters in this story, I finally understand what makes a "good" person. Put others before yourself. When you put others first, you avoid running into a lot of problems like being egocentric, stealing, coveting, putting others down, etc. Like any other people, Jesus, Martin Luther King, Gandhi, or any one else you can think of, in history deemed admirable, Babette put others before herself. As we learned later on in the story, Babette finds it in herself to make a place for those who sought to spitefully use her in her heart.
So, to you, readers and persons reading this blog: When you consider the people around you with whom you interact, look in the mirror and ask yourself the question, "What kind of person am I?". If you find yourself being the opposite of Babette, Shen Te, or any of the many other people mentioned in this blog, make a change for the better and advance humanity because overtime, we have fallen by the wayside.

Works Cited
Dinesen, Isak. Anecdotes of Destiny ; And, Ehrengard. New York: Vintage, 1993. Print.

The Woman Behind the Mask

If I were to say the word mask, what would be the first thought that comes to your mind? If words like hide, conceal, and protect came to your mind, then I'd have to say you were fishing in the right pond. Looking at Bertolt Brecht's The Good Women of Setzuan, we look at characters, Shen Te and Shui Ta, who are synonymous, Shen Te being a woman and Shui Ta being a "man". As the reader, throughout the play, we are aware that the two are the same people, while the characters in the play are ingnorant of this fact. In the novel, Shen Te uses a mask as a means of stepping out of her admirable shell and stepping into a character that allows her to indulge in less saint like behaviors and take on the characteristics a selfish person. It's the accepted view that the purpose of a mask is to hide, protect, or conceal a person's identity.
In the play, I found it ironic that Shen Te wears a mask to hide her identity and ends up pregnant, which is impossible for the man, Shui Ta, which she pretends to be, so it becomes only a matter of time before she is found out. Looking back at the play, the text says:

SHUI TA: I'm dizzy.
MRS. SHIN: After all, you are in your seventh month. But old Mrs. Shin will be there in your hour of trial!
SHUI TA: Can I count on that?
MRS. SHIN: We all have our price, and mine won't be too high for the great Mr. Sui Ta!
SHUI TA: It's for the child's sake. All of this.
MRS. SHIN: "All for the child," of course.
SHUI TA: I'm so fat. People must notice.

When looking at Shen Te's situation, it made me think that she has a multiple personality disorder, which is a condition where a person exhibits multiple distinct or discrete personalities. In Shen Te's situation, the multiple peronalities are directly linked to the mask that she uses to change her persona and become Shui Ta. From the beginning of the play we see Shen Te in her attempt to be the most admirable person possible, but after seeing that it is impossible to be congenial all the time, Shen Te resolves to becoming her alter ego, Shui Ta.
But when does a mask cease to work? From a religious stand point, I don't think it's ok to pose as something you're not and sooner or later, what's done in the dark will come to the light.


Work Cited
"Dissociative Identity Disorder" Wikipedia. 17 April 2010. Wikipedia Foundation, Incorporated. 19 April 2010.

Brecht, Bertolt. The Good Woman Of Setzuan. Minneapolis: University of Minnesota Press, 1948.

The Contemptuous Saint

WONG: ...There's only one left. Shen Te, the prostitute. She can't say no....
WONG: Shen Te, it's Wong. They're here, and nobody wants them. Will you take them?
SHEN TE: Oh, no, Wong, I'm expecting a gentleman.
WONG: Can't you forget about for tonight?
SHEN TE: The rent has to be paid by tomorrow or I'll be out on the street.
WONG: This is no time for calculation, Shen Te.
SHEN TE: Stomachs rumble even on the Emperor's birthday, Wong.
WONG: Setzuan is one big dung hill!
SHEN TE: Oh, very well! I'll hide till my gentleman has come and gone. Then I'll take them.

Often in society, judgmental and cruel, the majority has a tenancy to look down upon those in rather questionable circumstance or indulging in questionable activity. As the “authorities” on life and morality, we often find ourselves condemning others. But, who are we to condemn another human being when it God in the end who makes the final judgment? There are people in society that have adopted the view that once a fabric is stained, it is worthless and forever the garment of contempt. In Bertolt Brecht's The Good Women of Setzuan, Shen Te, a mere prostitute, like prostitutes in general, are condemned for their contemptuous profession.
In Bertolt Brecht's The Good Women of Setzuan, when Wong goes door to door looking for someone to take in the gods, we see just how people are when it comes to doing for others and get a better overall view of the way people are in today's society. Who's to say who's a admirable person or not? Obviously, no being made of flesh and blood. It was a was ironic that as Wong went about looking for a single admirable person to take in the gods, he found himself intrusting Shen Te with the gods. It is ironic that prostitutes are viewed as immoral people, but in this case, she is the only truly admirable person Wong could find. I found it fascinating that she hid until the gentleman came and went, missing out on her money needed to sustain and maintain her living situation. In my eyes, that's a selfless act that deserves respect.

Like Father Like Son

A lot of parents think that when they do different things that are questionable in society's eye, their children are ignorant of their actions, but as we see through everyday experiences, children are very intelligent and see a lot of things their parents do and often times grow into adults and indulge in some of those very activities. Parents also strive to raise their children to grow into their own people, adults with keen abilities to make their own decisions, but often times we see children become the very thing parents don’t want them to be, and other times when they become the complete opposite. In Naguib Mahfouz's Palace Walk, Ahmad Abd al-Jawad struggles with raising his eldest sons, Yasin and Fahmy, to what he would call a man, honorable and in the eye of society, flawless. In the case of Yasin, he struggles with marriage and what it takes to keep that sacred bond alive. Throughout the novel, we see Ahmad engaging in various affairs with women outside of his marriage. As far as I know, we model our relationships after the relationships exhibited by our parents, who give use our first look at marriage and the way it is suppose to be. Is Yasin merely a mirror of his father, and will he follow in his father's tarnished footsteps? The simple answer to this question is yes, but no. No, because the simple fact that every individual is made differently and makes their own choices, like in the case of Fahmy who dedicates his life demonstrations, but yes because of the fact that Ahmad has so much of an influence on him that he does follow in his footsteps.
At the beginning of chapter forty six, we get a since that Yasin has changed when the text states, “Yasin...poured himself into marriage with all the energy, enthusiasm, and optimism of a man who imagined he was carrying out the initial steps of a program for carnal enjoyment that would last day after day, month after month, and year after year” (307). From this quote we get a sense of Yasin undergoing change, but in his case, is that possible? Does the way he treat his wife reflect the way that Ahmad treats Amina or furthermore, his mother? When looking at this quote, words that stood out were “poured” and “all”. These words that are used to characterize Yasin and his actions suggest devotion and determination to having a healthy marriage. Growing up, Yasin was forced to experience that divorce of his parents and the way in which his father treated his mother. After observing his parents divorce, Yasin, probably began to see marriage as less than sacred, which was the way in which God intended it to be seen.
After reading an article that talked about genes and the transfer of those genes, I saw that there were studies that suggested that parents may pass onto their children a gene of “indulgence”. I know it may sound a little far fetched, but look at this as if it were any other illness or disorder. In this context, the theory of an indulgence gene is based on the probability or statistic that suggest that it is very likely that children will indulge in some of the same actions and activities as there parents. After reading a little deeper into the novel, the narrator conveys to the reader, “His greedy appetite overcame his hesitation. He put his hand on her waist. Then he pulled her gently toward his breast” (382). If this is true, is not the fact that Yasin is lustful and is an adulterer attributed to his father, Ahmad. If children whose parents are alcoholics and exhibit psychopathic symptoms by chance have the same disorders as their parents, then why couldn't a kid whose parent or parents were adulterers have the same problem?
Growing up, my mother always quoted the King James Version Bible saying, “Train a child in the way he should go, and when he is old he will not turn from it”, an old saying from Proverbs 22:6. If this is true, then how does this relate to this novel? As the head of the household, Ahmad’s responsibility is to raise his son with good intentions and expect that they would, as an adult, carry those traits with him. Near the end of this novel, it is discovered by Ahmad that Fahmy has been involved in demonstrations against the English. At this news, Ahmad becomes furious. But why on earth would Ahmad be angry that Fahmy has become a demonstrator, standing up for what he believes in, beside the fact that he is scared for his son’s life. If Ahmad has done his job as a father, then he should be behind Fahmy, with the knowledge that what he is doing is for a good cause and right.
Taking a look at this novel, Ahmad is seen as a strict and demanding father that does his best to raise his children in the way that they should go. But after raising his children, are they then allowed to think for themselves or are they prisoners to their father's desires? The answer to this may be found in Yesenia Chavez's Disobedient, a blog about Fahmy's actions. After choosing to indulge in demonstrations and is exposed as a Freedom Fighter, the author paints a picture of Fahmy's maturity, stating:

He started to bite his lips to suppress his tears. He felt ashamed at being so weak. When he was finally able to speak, he launched into a rambling plea, because he was deeply moved and wished to conceal his embarrassment: “Forgive me, Papa. I’ll obey every command of yours more than willingly, but I can’t do this. I can’t…I can’t accept shrinking back and abandoning my brothers, and I don’t think you would like me to. There’s no way life would be bearable if I did…What is my life worth?...What is the life of any man worth? Don’t be angry, Papa. Think about what I’m saying….I assure you that there’s no danger in our little, nonviolent job(426).

Does Ahmad want his sons to be men or does he want them to, like a subservient woman, follow his every wish and command without flaw. When looking at this passage, we see Fahmy, as seen in Marcell Johnson's Out With the Old, struggle for independence, though in this instance, he fights within himself and with his father rather than for his people. In this passage the word “can't” strikes me as extreme. When people claims that they can't, it implies that they are physically incapable of executing a task, and as a man, it seems that Fahmy is incapable of terminating his activity in demonstrations. Ahmad's intention was to raise his sons to be their own men and think for themselves, but how is that possible when he constantly shoves his views down their throats.
Josh Billings, a famous humorist writer, once said, “To bring up a child in the way he should go, travel that way yourself once in a while”. Though written by a humorist writer, this quote is very true. It is extremely difficult to raise a child because there are no recipe books on making or molding a child into what it is supposed to be. In the case of Ahmad, how can a man raise sons up to be great when he himself is living a contrary life? As we see from Yasin and Fahmy, children are affected greatly by the actions and lifestyle of their parents.

Work Cited

Mahfouz, Naguib. Palace Walk. New York: Anchor, 1990

Reasons to Believe. Adultery Gene? Feb. 3 2010.
http://www.reasons.org/blogs/joes-corner/adultery-gene

Syed Ahamed. English Translation of the Message of The Quran. Lombard, Illinois: Book of Signs Foundation, 2006.

Johnson, Marcell, “Out With the Old.” Digging Even Deeper. Blogger. March 4, 2010. April 7, 2010.

Chavez, Yesenia, “Disobedient.” Digging Even Deeper. Blogger. March 24, 2010. April 7, 2010.

The Point of No Return

When does a boy become a man? And when does a parent's rein over their children end? Throughout Naguib Mahfouz's Palace Walk, we get a since of Ahmad playing the fatherly role and raising his family. From my teachings as a Christian, which I'm pretty sure is the case in all religions, a father is to, as a spiritual leader, bring his children up in the way in which they should go. The bible talks about children reaching a certain age when they are to make their own decisions and lead their own lives. But what is that age in Islam or if not what is the age, when does a person reach a level of maturity that allows them to handle themselves and their actions?
Taking a look at this novel, Ahmad is seen as a strict and demanding father that does his best to raise his children in the way that they should go. But after raising his children, are they then allowed to think for themselves or are they prisoners to their father's desires? After choosing to indulge in demonstrations and is exposed as a Freedom Fighter, the author paints a picture of Fahmy's maturity, stating:

He started to bite his lips to suppress his tears. He felt ashamed at being so weak. When he was finally able to speak, he launched into a rambling plea, because he was deeply moved and wished to conceal his embarrassment: “Forgive me, Papa. I’ll obey every command of yours more than willingly, but I can’t do this. I can’t…I can’t accept shrinking back and abandoning my brothers, and I don’t think you would like me to. There’s no way life would be bearable if I did…What is my life worth?...What is the life of any man worth? Don’t be angry, Papa. Think about what I’m saying….I assure you that there’s no danger in our little, nonviolent job(426).
Does Ahmad want his sons to be men or does he want them to, like a subservient woman, follow his every wish and command without flaw. When looking at this passage, we see Fahmy, as seen in Marcell Johnson's Out With the Old, struggle for independence, though in this instance, he fights within himself and with his father rather than for his people. In this passage the word can't strikes me as extreme. When people claims that they can't, it implies that they are physically incapable of executing a task, and as a man, it seems that Fahmy is incapable of terminating his activity in demonstrations. Ahmad's intention was to raise his sons to be their own men and think for themselves, but how is that possible when he constantly shoves his views down their throats.
After reading an article called Islam 101 about the relationship between children and their parents, it is apparent that a father's duty to his sons is protection, feed, and care for until adulthood. As an adult, I believe that Fahmy should have the final say in the things in which he is associated and active in. Or should he? After reading What Makes a Man, a response written by Tianna Bruno, an authoritative reader and researcher of this novel, it has come apparent that what really makes a man a man is his career or job, and seeing that Fahmy isn't raking in big buck, he is no man.

Work Cited
Ishiguro , Kazuo. An Artist of the Floating World. New York: Vintage International, 1989.
http://www.islam101.com/sociology/parchild.htm

Inherited Flaws

A lot of parents think that when they do different things that are questionable in society's eye, their children are ignorant of their actions, but as we see through everyday experiences, children are very intelligent and see a lot of things their parents do and often times they grow into adults and indulge in some of those very activities. In Naguib Mahfouz's Palace Walk, Yasin, son of Ahmad, struggles with marriage and what it takes to keep that bond alive. Throughout the novel, we see Ahmad engaging in various affair with women outside of his marriage. As far as I know, we model our relationships after the relationships exhibited by our parents, who give use our first look at marriage and the way it is suppose to be. Is Yasin merely a mirror of his father, and will he follow in his father's tarnished footsteps?
At the beginning of chapter forty six, get a since that Yasin has changed when the text states, “Yasin...poured himself into marriage with all the energy, enthusiasm, and optimism of a man who imagined he was carrying out the initial steps of a program for carnal enjoyment that would last day after day, month after month, and year after year” (307). From this quote we get a sense of Yasin undergoing change, but in his case, is that possible? Does the way he treat his wife reflect the way that Ahmad treats Amina or even further back, his mother? When looking at this quote, words that stood out were “poured” and “all”. These words that are used to characterize Yasin and his actions suggest devotion and determination to having a healthy marriage. Growing up, Yasin was forced to experience that divorce of his parents and the way in which his father treated his mother. After observing his parents divorce, Yasin, probably began to see marriage as less than sacred, which was the way in which God intended it to be seen.
After reading an article that talked about genes and the transfer of those genes, I saw that there were studies that suggested that parents may pass onto their children a gene of “indulgence”. I kknow it may sound a little far fetched, but look at this as if it were any other illness or disorder. In this context, the theory of an indulgence gene is based on the probability or statistic that suggest that it is very likely that children will indulge in some of the same actions and activities as there parents. After reading a little deeper into the book, the narrator conveys to the reader, “His greedy appetite overcame his hesitation. He put his hand on her waist. Then he pulled her gently toward his breast” (382). If this is true, is not the fact that Yasin is lustful and is an adulterer attributed to his father, Ahmad. If children whose parents are alcoholics and exhibit psychopathic symptoms by chance have the same disorders, then why couldn't a kid whose parent or parents were adulterers have the same problem. As it relates to Yasin, Yasin's problems with adultery are or could be attributed to Ahmad.
As infants, we are flesh of our parent's flesh, sharing genes and makeup. As a reader, consider this gene of “indulgence”. Is it not plausible? What if these certain questionable characteristic are genetic and can be inherited? Is Ahmad not the blame, or are Yasin's actions a result of his parent's divorce and account of this parents' marriage?

Consumed by Lust

A lot of people, including myself, believe that it is natural that an individual has a desire for a companion and pleasure. From my knowledge of the bible and the story of creation, it was intended and wired into a beings makeup to desire a member of the opposite sex. But when does this desire become too much? When this desire becomes untamed or illicit, this desire becomes lust. In Naguib Mahfouz's Palace Walk, we see Ahmad Abd al-Jawad's eldest son, Yasin, battle with controlling his lust and desire. As a young man, Yasin grapples with respect for women as it relates to his lust for women.
In the Qur'an 33:51, it is stated, "You may have whomever you desire; there is no blame." Does this make it okay for Muslim men to sleep with whomever they please and think of women how ever they'd like? If you'd say yes, I'd beg to differ. God took women from the flesh of men and commanded that they be respected and honored in that respect. Repeatedly in the this novel, Yasin, not only in actuality, but within his head, is seen struggling with his lust for women and respecting them. At a point when Yasin finds his lust overwhelming, he says:

Isn't it time yet bitch?...Didn't we agree on a date? But you're right to hold back...one of your breasts could destroy Malta. The second would drive Hidenburg out of his mind. You've a great treasure...May our Lord be gracious to me and to every poor rogue like me who can't sleep for thinking about swelling breasts, plumps buttocks, and eyes enhanced by kohl...Open up, bitch. Open up. You're the most beatiful creature to arouse my passion. Holding your lips between mine...sucking on your nipples...I'll wait till dawn” (242).

Wikipedia.com defines lust as the “craving for sexual intimacy, sometimes to the point of assuming a self-indulgent character.” In Islam, including many other Abrahamic religions, lust is considered an abominable sin, and to engage in sexual acts that stem from lust before marriage is also a sin. (Wikipedia). When hearing this, pay attention to the words “before marriage”. The part that says before marriage implies that after marriage, it is perfectly okay to indulge in sexual activity that stem from lust. I believe that in the novel when Ahamd says that he is going to marry off Yasin, he has this notion in mind. It seems that sexual activity before marriage is a sin, but any sexual activity after a marriage has taken place is fine, whether it's with a wife or not. As a religious person myself, I think it's safe to say that lusting for someone is wrong.
The Prophet Muhammad and the founder of Islam once said, "The fornication of the eyes is to look with lust; the fornication of the tongue is to speak lustful things; the fornication of the hands is to touch with lust; the fornication of the feet is to walk towards lust; the fornication of the heart is to desire evil." Through looking at the quote above, which is the thought of Yasin, it is easy to see that Yasin, through his lust, has sinned. Yasin's sin is not only a sin of the eye and tongue, it is also a sin of the heart, meaning that within him is evil according to Muhammad.
The novel states, “He was blinded by lust. What kind of lust was it? A lust kindled by a woman simply because she was a woman, not because of any of her qualities or associations. It was a lust that loved beauty but would not turn away from ugliness. In these crises, everything was equivalent. He was like a dog that eagerly devours whatever scraps it finds" (277). If Sigmund Feud was still living and would have read this book he'd say something to the effect of lust is a natural part of the human Psyche and is hidden deep in the Id and that it is inevitable that it will manifest itself. Because the Id, unlike the ego and super-ego, is driven by a desire for pleasure caused by tension, it is expected that Yasin would exhibit some lustful feelings and sexual tension.
As readers, should we condemn Yasin for his thoughts and acts of lust or it only natural that he reacts to women the way he does? When does desire become lust and when does looking at a women and admiring her become the uncontrollable desire known as lust?
Work Cited

“Lust.” Wikipedia, The Free Encyclopedia. Wikimedia Foundation, Inc. 22 Feb. 2010. 23 Feb. 2010
Mahfouz, Naguib. Palace Walk. New York: Anchor, 1990

Syed Ahamed. English Translation of the Message of The Quran. Lombard, Illinois: Book of Signs Foundation, 2006.

A Woman's Worth

Growing up, I was always taught that women, like a diamond, are to be cherished and treated with respect. But when and where did that become the accepted view? As we see from observing the treatment of women in Naguib Mahfouz's Palace Walk, not to long ago, women where no more than objects, a mere possession of a gentlemen. A general characteristic of property or an object is the essence of being controlled or used for the benefit of someone else. The word “object” has an implication the entity, object, has no ability to choose, a right given to every human by God.In the novel, when the women are sent by a suitor to get a feel for Aisha and are misunderstood as to be observing Khadija, Khadija says:
What's this meeting that's being inflicted on me? Picture yourself in my place, surrounded by strangers. You don't know the least thing about them or their background. Have they come with good intentions or am I just an amusing spectacle for them? What will become of me if they are abusive faultfinders, like me...huh? She laughed briefly. “What can I do but sit beside them politely and submissively while they stare at me from left to right, front and back? I'll have to obey their orders without the slightest hesitation. If they ask me to stand, I stand. 'Walk'—I walk.'Sit'--- I sit. Nothing will slip by them: the way I sit or stand, if I'm silent or speak, my limbs and features. In addition to putting up with all this abuse, we must be nice to them and lavishly praise their kindness and generosity....(147).
Imagine attending a Art Gallery, but when you step into that dim-lit room filled with various works of art, there are women on display. What is one to think when a human being is being put out on display and looked upon as though he or she has been given a price or assigned some sort of material value? In this passage, the objectivity of women in the Islamic religion is made apparent through dialogue, marked by language.
When reading the section of the novel in which this passage is found, the thing that stood out to me was Khadija's use of the word “spectacle” as a noun to portray her, implying that there is something on display. As I said before, the thing that separates men or humans, from objects and animals is the ability to choose: the difference between a spectacle and a women is the same. Would a virtuous women show herself of and subject herself to this kind of treatment if she had a choice? The assumed answer would be no.
After reading a bit of the Qu'ran in translation, it if funny to me that it says that Muslims are to live with their wives in peace and harmony, but from Khadija's use of the phrase “I have to obey their orders without the slightest hesitation ”, that doesn't seem to be the case. How is it that man can live peacefully with his wife, when in his actions and treatment of her closely resembles that of his children? From what I understand, a wife is to be submissive to a man, but not to the extent that she would be considered a servant or lowered to the level of a child. Though Khadija is not yet married, it is apparent that she know that role of a women in their society and accepts, though not within, the “perks” that come along with being a women. I found it interesting that even though Khadija was mistaking in thinking that the visitors were there to observe her and was not yet married, she still had to act in a way that made her an object. This implies that in any circumstances relating to men, women are to subject themselves to objective treatment. So, my question to readers like myself is, what is the role of women in Islam and does she, whomever she is, have any choice in her life and the path in which goes

A Man of the Book?

What is a Muslim? Dictionary.com defines the word Muslim as an adherent or follower of the religion known as Islam. The world in a literal sense means “one who submits”, and specifically in reference to Islam, it means one who submits to the will of God. After reading the first few pages of Naguib Mahfouz’s, I am forced to question Ahmad Abd al-Jawad’s religious role in his household and the influence it has on his family. From my years of studying Islam, I’ve come to know that there are various restrictions on certain indulgences in the lives of Muslims; for instance, Muslims are not to drink alcohol in any form and are required to treat their families with the utmost respect.
In the novel, Ahmad, a Muslim who as is supposed to be the head of his house and raise his children up in the way of Allah, is seen doing the unacceptable. Throughout the first few chapters, we see Ahmad continually drinking night after, coming in the wee hours of the morning, and in many ways disrespecting his wife. In the novel, Yasin, Ahmad’s oldest son, seems to take after his father and indulge in some of the same iniquitous behaviors that his dad does, forcing me to question his role as a father and the influence he has on his children. Should a man, who by the book is responsible for the righteous upbringing of his children and the stability of his household and doesn’t execute his job, deserve to be called a man or deemed head of anything?
The aspect of Islam that makes it such an orthodox or conservative religion is the requirement to “submit” oneself to Allah, the Almighty God. In a conversation between Amina, Ahmad’s wife, and his son, Kamal, Kamal poses the question, “Is my father afraid of Gog?” (67). An to this question, Amina replies, “What a strange question! Son, your father is a pious man, a believer who fears his Lord” (67). What would drive a young to ask such a question? Is it not apparent to him that his father is a religious and diligent follower of the one and only God, Allah? Through the quote above, we are able to see young Kamal’s confusion about where his father stands in relation to God and in his relationship with God. With the knowledge that a man’s job is to insure his family is in practice of their religion and seeing that Kamal poses this question, it is apparent that Ahmad, because of many mysterious reasons (adultery), has not been there for his family and neglects to insure that his children knows where he stands religiously.
When it comes to his wife, Ahmad, who calls himself a Muslim, tends to bend what is instructed him by the Qur’an, which says, “O you who believe! You are forbidden to inherit women against their will…and…should not treat them with harshness...And live with them honourably. If you dislike them, it may be that you dislike a thing and God brings a great deal of good through it” (Quran 4:19). In several instances in this novel we see Ahmad get physical, not only with his children but also with his wife. Ahmad, when questioned by his wife about being late and pleading for him to stay around more often, he aggressively grabs her by the ear and scolds her mildly. Muslims are considered people of the book for the way in which the diligently follow and adhere to the instruction provided in it, but what about those who don’t? Should they have the honor of calling themselves Muslim?