And so ends the erotic discourse. It dies out in a cry of anguish, the anguish of not being up to the omnisexual task: the pursuit of the orgasm of an insatiable female. This anxiety about failure, this threat of endogenous castration is the just punishment for an unpardonable lapse in behavior — that of the heretic who indulges in the most blasphemous act possible against Islam, polytheism, the act of setting up other gods than Allah as objects of a cult.

In order to understand better the fundamental contradiction between the universe structured around female desire (the omnisexual universe as conceived by men) and the universe structured around male desire (the patriarchal universe as organized by orthodox Islam), it must be recalled that, in the latter, woman is an object of pleasure intended for the gratification of man.

The author of How An Old Man Can Regain His Youth Through Sexual Potency sums up the destructive tidal wave of an omnisexual woman by quoting an important personage of the Mediterranean world, well known for his ambivalence, if not his aversion, toward women — Socrates. When questioned about the virtue of women he is supposed to have said:

The omnisexual woman is woman-as-body, exclusively physical. Her other dimensions, especially the psychological, economic, and engendering dimensions, are not reduced or marginalized; they are nonexistent. Their absence is symbolized by two attributes much prized in this woman-as-matter — silence and immobility: »She speaks and laughs rarely, and never without a reason. She never leaves the house. ... [and] gives her confidence to nobody.[1]

Why are silence, immobility, and obedience the key criteria of female beauty in the Muslim society where I live and work? Imam Ghazzali, when he was explaining the Muslim theory of marriage in his famous work, The Revival of the Science of Religion, had to define the ideal woman. He described her as follows: