Stratfor published on Oct. 15 an essay entitled "Appraising 'The Jewel of Medina." The title refers to a novel about Muhammad that has offended Islamists and led already to violence. It is reprinted here with permission from Stratfor.
By Fred Burton and Scott Stewart
“The Jewel of Medina,” a controversial work of historical fiction by
American author Sherry Jones, was supposed to have gone on sale Oct. 15
in the United Kingdom. A series of events, however, have delayed its
British release indefinitely. The book, which went on sale in the
United States on Oct. 6, describes the life of Aisha, the young girl
who became the Prophet Mohammed’s third — and according to many
sources, favorite — wife.
Some Muslims have labeled the book blasphemous and have branded the
author an enemy of Islam. An associate professor of Islamic history at
the University of Texas at Austin said Muslims would find the book very
offensive and, in an August interview in The Wall Street Journal,
likened it to soft-core pornography.
While the author and publisher have argued that the book
respectfully portrays Mohammed and his relationship with Aisha — in
stark contrast to the Danish cartoons
that have sparked so much protest and violence — the tone of the book
is not the real issue. To many Muslims, not only is it offensive to
ridicule Mohammed but it is forbidden and considered a dire insult to
portray the prophet in any way outside the context of Islamic writings.
This insult is magnified when Mohammed is depicted having intimate
relations with his wife, a revered figure in Islam who is referred to
in many Islamic writings as “Um ul Mumineen” (Arabic for “Mother of the
Believers”). Because of this, in all probability many Muslims — not
just a few radicals — will find the book offensive.
“The Jewel of Medina” is scheduled to be released in 15 other
countries in 2008, including major European markets, Russia and Brazil.
There have been no known fatwas, or religious opinions, issued by
Muslim leaders calling for action against Jones or any of the book’s
publishers at this time. Likewise, a spokesman for the U.S. publisher
notes that Jones has not personally received any threats related to the
book. The book already has prompted one amateurish attack against the
home of its British publisher, however, and we believe that as the
issue percolates, we will see more violence in the United Kingdom and
elsewhere in connection with the book.
Background
The controversy surrounding “The Jewel of Medina” first reached the
public eye in August, when U.S. publisher Random House Inc. announced
it had indefinitely postponed the book’s release. In delaying
publication, Random House noted that some Muslims could find the book’s
content offensive, which might spark protests and acts of violence
against the company, its employees and booksellers. In public
statements after the delay, Random House said it had not received any
direct threats associated with the publication of the novel, though it
did receive numerous letters calling on the company not to publish it.
On Sept. 8, Beaufort Books announced that it had signed a two-book
deal with Jones to publish “The Jewel of Medina” in the United States
in October, along with an unnamed sequel to be released in 2009.
Despite its delayed release in the United States, the novel was
published in August in Serbia by Serbian publisher BeoBook. The release
drew criticism from Muslim leaders in Serbia, who called for nonviolent
protests against both the publisher and distributors of the book. Calls
for protests were led by a nongovernmental organization known as the
Islamic Community of Serbia, whose objections to the novel included its
“pornographic” depiction of Mohammed, along with the broader issue of
writing about Mohammed’s wives outside the context of the Koran.
BeoBook chose to withdraw the book from stores before any
demonstrations took place in Belgrade. BeoBook later re-released “The
Jewel of Medina” in mid-September, saying pirated copies were
circulating without any violent reaction. No protest activities or
other threats have been noted in Serbia following the book’s
re-release.
On Sept. 8, the day the Beaufort Books deal was announced in the
United States, British publisher Gibson Square said it would release
“The Jewel of Medina” in the United Kingdom in mid-October. On the
morning of Sept. 27, three would-be arsonists attacked the residence of
Gibson Square publisher Martin Rynja, reportedly forcing a small
incendiary device through the front door mail slot of the home, which
also serves as the headquarters for Gibson Square publishers. Three men
were arrested shortly after the incident and have been charged in
connection with the crime. The suspects reportedly have indicated that
the attack was indeed related to the publication of “The Jewel of
Medina.” Law enforcement officials have stated that they do not believe
the men are connected to any transnational terrorist organizations, and
the amateurish method of attack seems to support that assertion.
Radical Islamist leaders in the United Kingdom have praised the
attack, saying they could not condemn the death of anyone who promotes
“blasphemous” portrayals of Mohammed, and calling the book “an insult
to the Prophet’s honor.” The leaders also noted that there are likely
to be more attacks in the United Kingdom connected to the publication
of “The Jewel of Medina.”
Case Studies
To better gauge the scope of potential threats and incidents that
could result from distribution of “The Jewel of Medina,” it is useful
to examine earlier incidents where large segments of Muslim society
were angered by the publication of images or other portrayals of the
Prophet Mohammed — and when that outrage caused radical Muslims to
respond with violence.
As mentioned above, the publication of satirical cartoons of the Prophet Mohammed
galvanized Muslims in many countries, and the cartoons sparked protests
in a variety of locations. Danish cartoonist Kurt Westergaard drew the
cartoons, and Danish newspaper Jyllands-Posten published them in
September 2005. The cartoons’ initial release produced very little
fallout. In fact, the majority of protest activity surrounding their
publication did not begin until early 2006, when information about the
cartoons was intentionally spread through Muslim communities worldwide
by Muslim activists seeking to create an uproar over the cartoons and
instigate violence. They even stacked the deck by adding some extremely
inflammatory cartoons of the prophet not published in Jyllands-Posten.
In early 2006, protests began throughout the Muslim world and in
areas with large Muslim populations, including Western Europe. The
protests often turned violent, leaving at least 50 people dead and
hundreds injured. The demonstrations frequently occurred outside Danish
embassies, with protesters calling for the death of Westergaard or the
downfall of the Danish government. Protesters claimed the Danish
government had shown disregard for Islam by permitting the cartoons’
publication. Large-scale demonstrations took place most frequently in
the Middle East, North Africa, Pakistan, Nigeria and Indonesia, though
violent protests occurred in many other areas.
During these protests, Danish diplomatic and commercial facilities
were often destroyed. Muslim leaders also called for a boycott of
Danish goods, and these boycotts cost Danish companies millions of
euros. The cartoon controversy came to prominence again in August 2007,
when similar cartoons were republished in Swedish newspaper Nerikes
Allehanda as part of an editorial regarding censorship.
In addition to the response from individuals, militant groups
weighed in on the situation, threatening attacks against Denmark and
persons involved in producing the cartoons. Among those to react was al
Qaeda leader Osama bin Laden, who threatened attacks against European
countries. In a March audiotape, bin Laden noted that the images were
more provocative than killing Muslim civilians, saying al Qaeda’s
actions would serve as punishment for the publications.
In June, a suicide bomber attacked the Danish Embassy in Islamabad, killing eight people and wounding 24. In a video statement delivered days after the attack, al Qaeda leader Abu Yahya al-Libi
said the bombing was meant to fulfill bin Laden’s warnings to Denmark
and the rest of Europe following the publication of the cartoons. The
video also threatened more attacks against those who dared disrespect
Mohammed.
In July 2006, two suspects placed two timed incendiary devices
aboard two separate trains in Germany. The attack, which could have
caused mass casualties, failed when the devices did not function as
intended. German authorities arrested several suspects, one of whom
reportedly told the authorities that the attack was a response to the
cartoons’ publication in German newspapers.
The individuals responsible for the cartoons also received personal
threats. A number of Muslim leaders issued fatwas against Westergaard.
Fatwas are not legally or morally binding statements, though they often
motivate Muslims to participate in certain actions to prove their
faithfulness to Islam. In addition to fatwas issued against
Westergaard, a Pakistani religious leader offered a reward of $1
million and a car to the person who murdered Westergaard. Law
enforcement authorities in Denmark later uncovered several plots to
assassinate him, though none of the plots was carried out.
Another recent example of Muslim wrath spurred by what many
Westerners consider an exercise of free speech and artistic license was
the November 2004 slaying by a militant Muslim of Dutch filmmaker Theo van Gogh.
Van Gogh had directed a short documentary called “Submission” that
discussed the issue of violence committed against Muslim women. The
movie was considered especially inflammatory because it contained
depictions of Koranic verses interposed on nude female bodies.
Van Gogh received several threats following the August 2004 release
of “Submission,” but he seemed to disregard them and refused to accept
protection. Van Gogh was attacked while riding his bicycle to work. His
assassin, Mohammed Boyeri, shot van Gogh eight times and then attempted
to behead him with a knife before leaving a threatening note pinned to
van Gogh’s body with a second knife.
The 1988 publication of Salman Rushdie’s “The Satanic Verses” also
offers valuable insights about the potential reception of “The Jewel of
Medina.” Many Muslims condemned Rushdie’s novel for depicting a false
prophet named “Mahound” (a derogatory moniker for the Prophet
Mohammed), creating characters that questioned the validity of Islam,
and suggesting that Mahound might have received words in the Koran from
the devil. Despite critical acclaim, the book was banned in more than
10 countries prior to publication. Another 11 countries banned the book
after outbreaks of violence in the United Kingdom and the United
States.
Protests against “The Satanic Verses” erupted throughout Muslim
communities in early 1989. At least 25 people died in demonstrations in
India, Pakistan and Iran, while others were seriously injured. The
demonstrations drew large crowds, with more than 10,000 protesters
reported at one event that turned deadly in Islamabad, Pakistan.
Demonstrations against the book also occurred in several European
countries, including the United Kingdom, France, Belgium and Poland.
The problems surrounding “The Satanic Verses” intensified in
February 1989 when Iranian Supreme Leader Ayatollah Ruhollah Khomeini
issued a fatwa against Rushdie and the novel’s publishers, sentencing
them all to death because of the “blasphemous” content of the book.
Rushdie, an Indian-born citizen of the United Kingdom, was placed under
official protection under an assumed name for several years following
the fatwa, amid concerns that faithful Muslims would attempt to carry
out Khomeini’s death sentence.
In the United States, several bookstores carrying the “The Satanic
Verses” reported threats against their managers or against the stores
themselves. B. Dalton Bookseller, the second-largest book distributor
at the time, told reporters that while it had not experienced any
violence surrounding the novel, four store managers had received
threatening phone calls related to the title. Rushdie’s U.S. publisher,
Viking Penguin, received a number of bomb threats, though none of the
threats materialized into actual attacks. The publisher also received
hundreds of calls from Muslims requesting that “The Satanic Verses” be
removed from distribution.
Press reports indicate that several hundred threats to bookstores
were reported to the FBI in the first four months of 1989. In March
1989, two bookstores in Berkeley, Calif., were bombed, causing minor
property damage. Most U.S. bookstores eventually removed the book from
distribution. In addition to protest activities in the United Kingdom,
at least five London bookstores were firebombed following the release
of the novel. Each of the five shops carried “The Satanic Verses” at
the time of the attacks. Nearly all British bookstores removed the book
from their shelves in the spring of 1989.
Though Khomeini’s fatwa has not led to Rushdie’s death, a number of
other individuals associated with the book’s publication were attacked,
and some were murdered. Ettore Capriolo, who translated the book into
Italian, was beaten and stabbed in July 1991. Hitoshi Igarashi, the
Japanese translator, was stabbed to death in an attack the same month.
Turkish translator Aziz Nesin was attacked in October 1993 but survived
critical injuries.
A Long-Term Problem
As seen in the examples noted above, “The Jewel of Medina” has the
potential to cause problems for many years. Though this issue might
fade quickly from public consciousness in the West, the subject matter
of the book has the potential to inflame Muslim activists again in the
future. In the case of the Prophet Mohammed cartoons, Pakistani
religious leaders admitted that they intentionally stirred up emotions
connected with the publication of Mohammed’s images after the initial
furor died down. It is thus quite possible that “The Jewel of Medina”
will be used in the same way. This time frame could span decades. In
the case of “The Satanic Verses,” large-scale protests condemning the
book and Rushdie occurred as recently as fall 2007, 19 years after the
novel’s publication.
If “The Jewel of Medina” becomes a prominent issue in Muslim
communities, it is likely that militant organizations will issue fatwas
and other statements related to the book. They might even call for
protests or attacks to correct the alleged damage caused by the novel.
If such calls occur, demonstrators and perpetrators of violence might
not necessarily belong to an organized group. Instead, it is very
likely that Muslims who are unaffiliated with such groups but
nevertheless feel called to make a stand in favor of Islam could choose
to participate in these activities. Such actions probably will not be
limited to areas that experience frequent militant activity, such as
Pakistan. Instead, these actions could occur in any area with a
significant Muslim population, especially Western Europe. While these
activities are less likely to occur inside the United States, such
issues should not be entirely discounted.
We are not necessarily predicting an immediate open season on Sherry
Jones or the publishers of the book, but precautions should obviously
be taken to prevent them from becoming the next Theo van Goghs. And as
the ancillary attacks in the Rushdie case (among others) have shown,
other people also can become victims, and violence can be channeled in
unexpected ways and appear in unexpected places. When it comes to
perceptions of blasphemy and other affronts that some see as warranting
death, fatwas often are carried out with extreme brutality — and those
targeted have not always been directly associated with the initial
offense. Considering past examples and the probable emotions “The Jewel
of Medina” will raise in the Islamic world, revenge for offended
religious sensibilities might be brutal, and it might be a long time
coming.
On a contrary notes, the New York Times reports that in the Xinjiang region of China (the westernmost area), the 46 percent of the province's 19 million residents that are Muslim Uighurs (Sunni since the 10th century) find their voices silenced by the Han Chinese ruling majority.