By B. Winston
This resounding defence of the rules of unfastened expression revisits the Satanic Verses uproar of 1989, in addition to next incidents resembling the Danish cartoons controversy, to argue that the human correct of unfastened speech is under no circumstances so safe that it may be taken without any consideration.
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Extra info for The Rushdie Fatwa and After: A Lesson to the Circumspect
The association Maududi created in British India in 1941 can be seen as his response to the oppressions of colonialism along such rejectionist lines. Unlike the All Muslim League which was then leading the fight against the British Raj on behalf of India’s Muslims, Maududi’s Jama’at’s agenda was suffused with a religious vision. For the leader of the Muslim League, Mohammad Ali Jinnah, a generation older than him, the struggle for independence took precedence over questions of faith. Jinnah, as a London-educated lawyer, was familiar with the West and very effective at dealing with the British.
Its successful foundation, as recently as 1932, can be seen as the most effective example of a rejectionist strategy. ’Abd al-’Aziz ibn ’Abd al-Rahman al Saud had taken control of much of the peninsula and was in no way a moderniser such as Atatürk. Instead, with his rule, came the imposition of a particularly austere, traditional form of Islam: Wahhabism. The political dimension of Wahhabism was a consequence of the alliance made in the eighteenth Christian century between the sect’s founder, Muhammad Ibn ’Abd al-Wahhab (1703–92) – whose primary intention was the cleansing of the faith from mystical post-Qur’anic accretions (for example Sufism) – and al Saud’s ancestor, Muhammad ibn Saud, then a small local chieftain seeking to assert himself across Arabia (Hourani, 1991: 257–8).
Not comprehending the concept of fiction becomes a sort of gloss on the inerrancy of the Book. This is a further explanation and justification for violent behaviour. That suggestion, though, is not only condescending but, on its face, an absurd one to make about a society that produced, to name but one title, The 1001 Nights. Already in the tenth Christian century, a writer, al-Hursi, could comment of a collection, Forty Tales, that its author, Ibn Durayd, ‘created them from the springs of his heart and quarried them from the quarries of his mind’ (Drory, 2000: 14).
The Rushdie Fatwa and After: A Lesson to the Circumspect by B. Winston