Rushdie, Salman (1947– ) novelist,
essayist
Ahmed Salman Rushdie was born to wealthy, lib-
eral, secularized Muslim parents, Anis Ahmed
Rushdie and Negin Rushdie, in Bombay, India, but
has lived much of his life in England. He is an ag-
nostic Muslim and feels torn between different
cultures. Referring to his short-story collection
East, West (1994), Rushdie told the Daily Telegraph,
“[t]he most important part of the title is the
comma. Because it seems to me that I am that
comma.”
Rushdie’s first three novels, Grimus (1975),
Midnight’s Children (1980), and Shame (1983),
won critical approval. Midnight’s Children was a
multiple award winner: the Booker Prize, an award
from the English Speaking Union, the James Tait
Black Prize, and a special “Booker of Bookers”
award as the best novel in the first 25 years of the
Booker Prize.
Rushdie gained international fame even with
nonreaders with his novel The Satanic Verses
(1988), which rewrote the story of the Islamic
prophet Muhammad, depicting him as a skeptic
and a man driven by sexual desire. The prophet’s
scribe, “Salman,” is initially faithful but says that
when faced with religious hypocrisy, “I began to
get a bad smell in my nose.”
Satanic Verses enraged Islamic fundamentalists,
leading Iran’s spiritual leader at the time, the Aya-
tollah Ruhollah Khomeini, to issue a fatwa, or re-
ligious decree, pronouncing a death sentence
against Rushdie for offending God. “Anyone who
dies in the cause of ridding the world of Rushdie,”
said Khomeini, “will be a martyr and will go di-
rectly to heaven.” After Khomeini’s pronounce-
ment, some bookstores that were believed to be
carrying Rushdie’s book were bombed, and riots
occurred in places where he was believed to be
staying. One translator of the book was stabbed to
death. Many writers vocally announced their sup-
port for Rushdie, and politicians around the world
condemned the death sentence. Critic Amir Mufti
says,“The violence of the novel’s reception . . . is an
accurate indicator of the anger generated by its in-
sistence on a sweeping rearrangement and rethink-
ing of the terms of Muslim public culture.”
Pradyumna S. Chauan says, “The Satanic Verses
was, and still remains, a major contribution to the
contemporary novel.”
Despite the death threat, which eventually was
lifted, Rushdie continued to write. He even made
unannounced public appearances, including one
onstage during a well-attended, multimedia con-
cert by the rock group U2.
After writing a nonfiction account of travels in
Nicaragua, The Jaguar Smile (1987), Rushdie took
a sympathetic interest in the United States, setting
his novel Fury (2001) there. It is the story of
Malik Solanka, professor and dollmaker, who
tries to lose himself in New York City but discov-
ers that one’s deeds take on a life of their own as
he watches his dolls become extremely popular.
Solanka sees parallels between God’s strange rela-
tionship to the humans he created, who have free
will, and his own relationship to his dolls:“Nowa-
days, they started out as clay figurines. Clay, of
which God, who didn’t exist, made man, who
did.”
Solanka also struggles to control his own anger,
often amplified by the chaos of the city: “He was
never out of earshot of a siren, an alarm, a large ve-
hicle’s reverse-gear bleeps, the beat of some un-
bearable music.” Rushdie argued in newspaper
editorials in the years prior to Fury that America
has generated hostility from both left-wing and
right-wing groups around the globe precisely be-
cause it is an embodiment of freedom and change.
In America’s ability constantly to reinvent itself,
Rushdie sees parallels to the dangerous power of
fiction making and to his own status as a cultural
nomad, a theme that arises repeatedly in his col-
lection Imaginary Homelands: Essays and Criticism
1981–1991 (1991).
Critical Analysis
Much of Rushdie’s work is classifiable as MAGIC RE-
ALISM, combining realistic issues and events with
Rushdie, Salman 377