Robert Fisk - The Great War for Civilisation - The Conquest of the Middle East

A decapitated church can scarcely give political guidance to its flock, but the history of Islam in Afghanistan suggested that there would be no messianic religious leader to guide the people into war against their enemies. Shia Muslims, whose tradition of self-sacrifice and emphasis on martyrdom had done so much to destroy the Shah’s regime, were a minority in Afghanistan. In the western city of Herat, 100 kilometres from the Iranian border, posters of Khomeini and Ayatollah Shariatadari could be found on the walls, but the Sunnis formed the majority community and there was a fundamental suspicion in Afghanistan of the kind of power exercised by the leading clergymen in Iran. Afghans would not pay national subservience to religious divines. Islam is a formalistic religion, and among Sunnis, the mosque prayer leaders had a bureaucratic function rather than a political vocation. The power of religious orthodoxy in Afghanistan was strong but not extreme, and the lack of any hierarchy among Sunnis prevented the mullahs from using their position to create political unity within the country. Besides, Islam was also a class-conscious religion in Kabul. The Polekheshti Mosque catered largely for the poor, while the military favoured the Blue Mosque and the remains of the country’s middle-class elite attended funerals at the two-tiered Do Sham Shira Mosque.

The monarchy, so long as it existed, provided a mosaic of unity that held the country more or less together. And although the last king was ostentatiously toasted in the chaikhana now that more ominous potentates had appeared in Kabul, the spendthrift rulers who once governed Afghanistan were never really popular. When the monarchy disappeared, the only common denominator was religion; it was identified with nationalism – as opposed to communism – which is why Karmal had reintroduced green into the colour of the national flag. All ministerial speeches, even by cabinet members known to be lifelong Marxists, now began with obsequious references to the Koran. The Afghan deputy prime minister had just visited Mazar to pray at the shrine of Hazarate Ali, the cousin and son-in-law of the Prophet Mohamed. But in Afghanistan – as in most rural countries – religion was regarded with deepest respect in the villages rather than in the towns and it was from the villages that the mujahedin came. Although it was a reactionary force – opposing the emancipation and equality of women and secular education – it focused the attention of the poor on the realities of politics in a way that had never happened before. It was not by chance that a joke made the rounds of Afghans in Kabul, that apart from the five traditional obligations of Islam, a sixth instruction must now be obeyed: every true Muslim should listen to the BBC. This would no longer be a joke, of course, if a new Islamic force emerged from within the resistance rather than the clergy.

So few journalists were now left in Afghanistan that no one paid much attention to the Times correspondent, who carried no cameras but still possessed a valid visa. In Kabul, I shopped for carpets in the bazaar among the off-duty Soviet soldiers who still felt safe walking along Chicken Street. The Russians bought souvenirs, beads and necklaces for wives and girlfriends, but the Tajik Soviet soldiers would go to the bookshops and buy copies of the Koran. I eventually purchased a 2-by-3-metre rug of crimson and gold that had been lying on the damp pavement. Mr Samadali, who was still free to drive us within the Kabul city limits, cast his critical eye on my rug, announced that I had paid far too much for it – it is a function of all taxi-drivers in south-west Asia to depress their foreign clients by assuring them they have been ripped off – and tied it to the roof of his car.

From Kabul, I now once more took Ali’s bus down to Jalalabad, planning to spend a night at the Spinghar before returning to Kabul. In the Jalalabad bazaar, I went searching for a satin bag in which to carry my massive carpet out of Afghanistan. After ensuring I knew the Pushtu for a satin bag – atlasi kahzora – I bought a large hessian sack, along with a set of postcards of Jalalabad under the monarchy, a gentle, soporific town of technicolor brilliance that was now lost for ever. I visited the Pakistani consulate in the town, whose staff – some of them at least – must already have been coordinating with the guerrillas. They spoke of Soviet fears that Jalalabad might partially fall to the rebels, that the highway to Kabul might be permanently cut. And the Pakistani diplomats did not seem at all unhappy at this prospect.

No sooner was I back at the Spinghar than the receptionist, in a state of considerable emotion, told me that the Russians were using helicopters to attack the village of Sorkh Rud, 20 kilometres to the west. I hired a rickshaw and within half an hour found myself in a township of dirt streets and mud-walled houses. I told the driver to wait on the main road and walked into the village. There was not a human to be seen, just the distant thump-thump sound of Soviet Mi-25 helicopters which I only occasionally saw as they flitted past the ends of the streets. A few dogs yelped near a stream of sewage. The sun was high and a blanket of heat moved on the breeze down the streets. So where was the attack that had so upset the hotel receptionist? I only just noticed the insect shape of a machine low in the white sky seconds before it fired. There was a sound like a hundred golf balls being hit by a club at the same time and bullets began to skitter up the walls of the houses, little puffs of brown clay jumping into the air as the rounds hit the buildings. One line of bullets came skipping down the street in my direction, and in panic I ran through an open door, across a large earthen courtyard and into the first house I could see.

I literally hurled myself through the entrance and landed on my side on an old carpet. Against the darkened wall opposite me sat an Afghan man with a greying beard and a clutch of children, open-mouthed with fear and, behind them, holding a black sheet over her head, a woman. I stared at them and tried to smile. They sat there in silence. I realised I had to assure them that I was not a Russian, that I was from Mrs Thatcher’s England, that I was a journalist. But would this family understand what England was? Or what a journalist was? I was out of breath, frightened, wondering how I came to be in such a dangerous place – so quickly, so thoughtlessly, so short a time after leaving the safety of the Spinghar Hotel.

I had enough wits to remember the Pushtu for journalist and to try to tell these poor people who I was. ‘Za di inglisi atlasi kahzora yem! ’ I triumphantly announced. But the family stared at me with even greater concern. The man held his children closer to him and his wife made a whimpering sound. I smiled. They did not. Fear crackled over the family. Only slowly did I realise that I had not told them I was a journalist. Perhaps it was the carpet upon which I had landed in their home. Certainly it must have been my visit to the bazaar a few hours earlier. But with increasing horror, I realised that the dishevelled correspondent who had burst in upon their sacred home had introduced himself in Pushtu not as a reporter but with the imperishable statement: ‘I am an English satin bag.’

‘Correspondent, journalist,’ I now repeated in English and Pushtu. But the damage had been done. Not only was this Englishman dangerous, alien, an infidel intruder into the sanctity of an Afghan home. He was also insane. Of this, I had no doubt myself. Whenever we journalists find ourselves in great danger, there is always a voice that asks ‘Why?’ How on earth did we ever come to risk our life in this way? For the editor? For adventure? Or because we just didn’t think, didn’t calculate the risks, didn’t bother to reflect that our whole life, our education, our family, our loves and happiness, were now forfeit to chance and a few paragraphs. Sorkh Rud was the ‘border station’ into which Kipling’s British soldier cantered, the street outside this house his ‘dark defile’, the helicopter his enemy’s jezail. The cliché tells us that life is cheap. Untrue. Death is cheap. It is easy and terrible and utterly unfair.