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November 3, 2002
Review: Lingering memories
WHEN journalists double up as historians, they often end up reducing momentous events to sound bytes. M.J. Akbar has achieved the rare feat of retaining all the rich tapestry of history while bringing a certain topicality to events, making the narrative far more readable. The shade of swords, even the thirteenth century comes alive as Akbar places historical developments in a contemporary, newsy context.
In describing the impact of a Muslim victory over Christians, for example, he writes: “In scenes that television would have made international today, enraged crowds came out on the streets of Aleppo, Baghdad, Mosul as stories reached them of the loss of Jerusalem.”
The book whose subtitle is a bit of a mouthful (Jihad and the conflict between Islam & Christianity), traces the roots and spread of jihad over several centuries and across continents. The author studies both the concept and its practice among Muslims — from the time of its origins in the days of the Prophet Mohammad to its contemporary interpretation by Islamic scholars as well as militants.
Jihad, he contends, is a pact between Allah and Muslims. He quotes from the Book of jihad in Sahih al Bukhari: “Narrated Abdullah bin Abi Aufa: Allah’s Messenger (May Peace Be Upon Him) said, ‘Know that Paradise is under the shade of swords’.”
Tracing the origins of jihad he writes, “The spirit of jihad entered Islam at Badr. It is a spirit that inspires among believers a heroism beyond the bounds of reason; equally, it inspires dread among those outside the fold of Allah. Its roots lie in the Arabic jahd, meaning exertion or striving. Its resonance comes from the nature of this strife: jihad is the holy war, the war of righteousness, the struggle against tyranny.
It is a passion indifferent to the fate of battle because the jihadi wins either way: in the long run, the war will be won; and in the short run, death will bring martyrdom and paradise. Simultaneously, the strife is also to cleanse one’s soul, for no martyrdom is possible without that inner purity.”
Post-September 11, jihad has entered the lexicon of even those with little understanding of its multiple meanings — quite like ‘fatwa’ after Khomenei’s condemnation of Salman Rushdie’s Satanic verses. Akbar, however, explores the concept and its evolution over centuries with a far deeper understanding than those out to do instant analyses of the complexities of Islamic history and beliefs.
In tracing the religious wars fought over centuries between Christians and Muslims, he shows how Christians, too, embraced jihad even if they didn’t term it so. As he writes: “The Crusades were, consequently, advertized as a moral duty, a purification and a purging through the sword. ... Heaven was available for the Christian martyr as well. Behind this aggression lay a very deep Christian depression at the success of the Prophet who had come after Christ. The depression doubled after Saladin’s victories and the failure of the consequent Crusades to reconquer Jerusalem.”
An age may end, but language leaves its own memories that span centuries and generations. In a historical context, Muslim anger over George Bush’s use of the word ‘crusades’ in reference to the American response to the September 11 events is, therefore, understandable. Bush had to apologize over the gaffe and the campaign soon came to be known as the ‘war against terror’.
The several theatres of holy wars between Muslims and Christians, fought over centuries, finally converged on the Indian subcontinent. Here with the decline of Muslim rule, a different kind of drama was being enacted. The directors and the lead actors were the British and their quest for land and power spread as far as Afghanistan. As the British gained control, nationalism — both Muslim and Hindu — became ascendant. Akbar details the impact the end of Caliphate had on subcontinental politics.
Ironically, Gandhi supported the restoration of the Caliphate and mobilized the Muslims to the cause they felt strongly about, while Jinnah opposed the movement as he did not believe in mixing religion with politics. Ultimately, Muslims and Hindus took on the role of antagonists in the holy war. Surprisingly, the hatred towards Muslims was whipped up in Bengal, otherwise known for its tolerance.
Akbar refers to the writings of an influential intellectual, Bankimchandra Chattopadhyay (1838-94) who rejected history as recorded by the Muslim rulers, saying “Anyone who uncritically accepts as history the testimony of these lying Hindu-hating Mussalman zealots is not a Bengali.” This particular holy war culminated in the massacres following Partition.
The shade of swords follows the many manifestations of jihad in the region. From its exploitation by successive governments in Pakistan to justify the Kashmir policy to its virtual ‘export’ by the Taliban in Afghanistan under the guidance of Osama bin Laden. It also studies the shortcomings of various Muslim states in adapting to democratic norms. However, it is the first part of the book, dealing with the great battles of the earlier centuries, that is gripping reading. With The shade of swords M. J. Akbar has written a virtual page-turner. And for a historical account, that’s quite an achievement.
The shade of swords: jihad and the conflict between Islam and Christianity
By M.J. Akbar
Lotus Collection, Roli Books, M-75, GK II Market, New Delhi 110 048. Tel: 091-1-6442271
Email: roli@vsnl.com
ISBN 81-7436-208-8
352pp. Indian Rs395
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