“Faith and Doubt: Reflections of a Muslim in Europe”
Posted: Sun Mar 15, 2026 12:35 am
I am an Iranian Muslim who has many questions about the justice of God and His promises. I sincerely want to know the truth about Islam, even if it is only a small part of that truth.
Currently, I live in a Nordic country, a place where many people seem to struggle with depression, loneliness, and a sense of emptiness. Here, Islam feels almost invisible. There is no sound of the call to prayer, and meaningful communication within the Muslim community is limited. Often, you can only recognize that someone is Muslim by their clothing, not by their spirituality or the beauty of their character.
Sometimes it feels as though religious practice is reduced to external actions—bending and sitting during prayer or abstaining from food during fasting—while deeper qualities like taqwa (God-consciousness) and the beauty of moral behavior are not visible.
Recently, after the war involving Israel, the United States, and Iran, many religious discussions have taken place among young students who live here in this European country. These conversations often focus on analyzing the truth of Islam. Listening to these debates has made me think deeply, because in some cases their criticisms do not seem entirely wrong—especially regarding topics like the value of women, peace, and the idea of submission in Islam. These issues have left me feeling uncertain and conflicted.
Since childhood, we were taught that every action has consequences, especially if it is wrong. We were also taught that Islam is not a religion of force and that women are respected in Islam. However, when we look at the realities within many Muslim societies, this respect is not always visible. It often appears that women are valued only when they hold very high positions, which creates a contradiction between what we were taught and what we observe in practice.
Because of these contradictions, I find myself in a dilemma, trying to understand what is truly part of Islam and what may be the result of culture, politics, or human behavior.
Here is a clearer and more balanced rewrite of your paragraph while keeping the meaning and tone reflective rather than accusatory:
When I was a child, I was taught that the Quran must always be treated with great respect. We were told to keep it in the highest place in the house, to touch or read it only after performing wudu (ritual ablution), and to show deep respect and love for the Prophet. We were also warned that if we disrespected the Quran or the Prophet, we might face divine punishment or misfortune, such as disability or suffering in life.
Later in life, I saw how strongly many Muslims reacted when Islamophobic groups threatened to burn the Quran or published caricatures of the Prophet. Large protests and marches were organized in many places to defend the honor of the Quran and the Prophet.
However, nowadays I see something that confuses me. Some supporters of the Reza Pahlavi have published photos and videos in which they openly disrespect the Qur'an. In some cases, they tear its pages, place their feet on Quranic calligraphy, or even urinate on the book as an act of protest or mockery.
Insult the Prophet and the Ahl al-Bayt, or mock aspects of their personal and family lives.
Some people ask how a Muslim can accept social benefits such as living assistance, welfare, or child support from governments in non-Muslim societies.
They argue that part of the state’s income may come from sources that Islam traditionally considers forbidden, such as the sale of alcohol, casinos, or taxes connected to churches. Because of this, they question whether the money distributed by such governments can truly be considered halal for Muslims.
What surprises me is that these actions often do not seem to provoke the same level of condemnation or protest from Muslims as similar actions did before.
This contrast leaves me with many questions. I find myself wondering why the reactions appear so different now and what it means about the way Muslims respond to such issues today.
Some people argue that Islam teaches violence toward those who do not believe. They claim that Muslims are commanded to fight non-believers, take their property, and enslave their women and children. They often refer to historical events such as the Battle of al-Qādisiyyah, describing it as an example of Arabs conquering Persians in a brutal way.
They also criticize aspects of Islamic history and tradition, such as the Prophet’s marriage and the issue of young marriages in early Islamic society. In their view, these examples show that Islam reflects the norms of an ancient society rather than universal ethical values.
In some discussions, critics of Islam make very harsh statements about women who defend the religion. They sometimes say that a woman who supports Islam is like a sheep defending its own butcher, implying that she is supporting a system that ultimately harms her. According to them, Islam is fundamentally an anti-women religion.
They often refer to certain interpretations of verses in the Qur'an, including passages where women are metaphorically described as a “field” or “place of cultivation” for men. From this, they argue that Islam views women primarily through the lens of male authority and control.
Another argument they raise is that Islam must be accepted as a complete and inseparable system. In their view, a person cannot say that they accept some teachings but reject others. They claim that once someone accepts Islam, they are expected to accept every rule and command within it without exception.
Hearing such arguments makes the conversation very intense and sometimes painful. It also raises difficult questions about interpretation, context, and the difference between religious texts, cultural practices, and the ways people understand and apply them today.
Islam is not a religion where believers can choose which teachings to follow. According to them, if someone accepts Islam, they are expected to accept all of its rules completely. They point to practices such as child marriage, polygamy, the obligation of Hijab, and the expectation that a wife must obey her husband. Because of these issues, they conclude that Islam does not truly provide freedom or peace in practice.
Hearing these arguments has left me confused and uncertain. I find myself questioning what in Islam belongs to its core teachings and what might be the result of historical context, cultural traditions, or later interpretations. I am trying to understand these issues honestly and to find the truth.
Some critics go even further in their arguments. They say that a wise woman would never choose Islam because, in their view, the religion focuses too much on warfare and treats women as tools rather than as equal human beings.
They sometimes acknowledge that the Prophet Muhammad opposed certain practices in pre-Islamic Arabia, such as the burial of infant girls, which was a cruel tradition in some tribes. However, they argue that this reform mainly addressed problems within Arab society at that time. They ask: What benefit does that bring to other societies and cultures today?
Some of them claim that the Qur'an was revealed primarily for the people of that region and historical context, not for the entire world. Because of this, they argue that its rules may not fit modern societies outside that context.
They also say that discussions about Islam should remain within Muslim-majority countries. According to them, many Islamic countries today struggle with political instability, social restrictions, or economic difficulties. They claim that these problems are caused by Islam itself, and therefore argue that Muslims move to non-Islamic countries to live better lives while still trying to promote the same religious system there.
Hearing these arguments repeatedly creates many doubts and questions in my mind. I find myself wondering how to understand these criticisms and how to distinguish between religion itself, historical circumstances, cultural practices, and political realities.
Currently, I live in a Nordic country, a place where many people seem to struggle with depression, loneliness, and a sense of emptiness. Here, Islam feels almost invisible. There is no sound of the call to prayer, and meaningful communication within the Muslim community is limited. Often, you can only recognize that someone is Muslim by their clothing, not by their spirituality or the beauty of their character.
Sometimes it feels as though religious practice is reduced to external actions—bending and sitting during prayer or abstaining from food during fasting—while deeper qualities like taqwa (God-consciousness) and the beauty of moral behavior are not visible.
Recently, after the war involving Israel, the United States, and Iran, many religious discussions have taken place among young students who live here in this European country. These conversations often focus on analyzing the truth of Islam. Listening to these debates has made me think deeply, because in some cases their criticisms do not seem entirely wrong—especially regarding topics like the value of women, peace, and the idea of submission in Islam. These issues have left me feeling uncertain and conflicted.
Since childhood, we were taught that every action has consequences, especially if it is wrong. We were also taught that Islam is not a religion of force and that women are respected in Islam. However, when we look at the realities within many Muslim societies, this respect is not always visible. It often appears that women are valued only when they hold very high positions, which creates a contradiction between what we were taught and what we observe in practice.
Because of these contradictions, I find myself in a dilemma, trying to understand what is truly part of Islam and what may be the result of culture, politics, or human behavior.
Here is a clearer and more balanced rewrite of your paragraph while keeping the meaning and tone reflective rather than accusatory:
When I was a child, I was taught that the Quran must always be treated with great respect. We were told to keep it in the highest place in the house, to touch or read it only after performing wudu (ritual ablution), and to show deep respect and love for the Prophet. We were also warned that if we disrespected the Quran or the Prophet, we might face divine punishment or misfortune, such as disability or suffering in life.
Later in life, I saw how strongly many Muslims reacted when Islamophobic groups threatened to burn the Quran or published caricatures of the Prophet. Large protests and marches were organized in many places to defend the honor of the Quran and the Prophet.
However, nowadays I see something that confuses me. Some supporters of the Reza Pahlavi have published photos and videos in which they openly disrespect the Qur'an. In some cases, they tear its pages, place their feet on Quranic calligraphy, or even urinate on the book as an act of protest or mockery.
Insult the Prophet and the Ahl al-Bayt, or mock aspects of their personal and family lives.
Some people ask how a Muslim can accept social benefits such as living assistance, welfare, or child support from governments in non-Muslim societies.
They argue that part of the state’s income may come from sources that Islam traditionally considers forbidden, such as the sale of alcohol, casinos, or taxes connected to churches. Because of this, they question whether the money distributed by such governments can truly be considered halal for Muslims.
What surprises me is that these actions often do not seem to provoke the same level of condemnation or protest from Muslims as similar actions did before.
This contrast leaves me with many questions. I find myself wondering why the reactions appear so different now and what it means about the way Muslims respond to such issues today.
Some people argue that Islam teaches violence toward those who do not believe. They claim that Muslims are commanded to fight non-believers, take their property, and enslave their women and children. They often refer to historical events such as the Battle of al-Qādisiyyah, describing it as an example of Arabs conquering Persians in a brutal way.
They also criticize aspects of Islamic history and tradition, such as the Prophet’s marriage and the issue of young marriages in early Islamic society. In their view, these examples show that Islam reflects the norms of an ancient society rather than universal ethical values.
In some discussions, critics of Islam make very harsh statements about women who defend the religion. They sometimes say that a woman who supports Islam is like a sheep defending its own butcher, implying that she is supporting a system that ultimately harms her. According to them, Islam is fundamentally an anti-women religion.
They often refer to certain interpretations of verses in the Qur'an, including passages where women are metaphorically described as a “field” or “place of cultivation” for men. From this, they argue that Islam views women primarily through the lens of male authority and control.
Another argument they raise is that Islam must be accepted as a complete and inseparable system. In their view, a person cannot say that they accept some teachings but reject others. They claim that once someone accepts Islam, they are expected to accept every rule and command within it without exception.
Hearing such arguments makes the conversation very intense and sometimes painful. It also raises difficult questions about interpretation, context, and the difference between religious texts, cultural practices, and the ways people understand and apply them today.
Islam is not a religion where believers can choose which teachings to follow. According to them, if someone accepts Islam, they are expected to accept all of its rules completely. They point to practices such as child marriage, polygamy, the obligation of Hijab, and the expectation that a wife must obey her husband. Because of these issues, they conclude that Islam does not truly provide freedom or peace in practice.
Hearing these arguments has left me confused and uncertain. I find myself questioning what in Islam belongs to its core teachings and what might be the result of historical context, cultural traditions, or later interpretations. I am trying to understand these issues honestly and to find the truth.
Some critics go even further in their arguments. They say that a wise woman would never choose Islam because, in their view, the religion focuses too much on warfare and treats women as tools rather than as equal human beings.
They sometimes acknowledge that the Prophet Muhammad opposed certain practices in pre-Islamic Arabia, such as the burial of infant girls, which was a cruel tradition in some tribes. However, they argue that this reform mainly addressed problems within Arab society at that time. They ask: What benefit does that bring to other societies and cultures today?
Some of them claim that the Qur'an was revealed primarily for the people of that region and historical context, not for the entire world. Because of this, they argue that its rules may not fit modern societies outside that context.
They also say that discussions about Islam should remain within Muslim-majority countries. According to them, many Islamic countries today struggle with political instability, social restrictions, or economic difficulties. They claim that these problems are caused by Islam itself, and therefore argue that Muslims move to non-Islamic countries to live better lives while still trying to promote the same religious system there.
Hearing these arguments repeatedly creates many doubts and questions in my mind. I find myself wondering how to understand these criticisms and how to distinguish between religion itself, historical circumstances, cultural practices, and political realities.