Commander of the Faithful: The Life and Times of Emir Abd el-Kader (1808-1883)

For more than 40 years he was a world figure, his renown stretching from the American Midwest to Moscow to the Middle East. As he neared death in 1883, The New York Times wrote that he “deserves to be ranked among the foremost of the few great men of the century.”

Earlier, he had received accolades and awards from France, Britain, Russia, the Ottoman sultan, the papacy and President Abraham Lincoln, who sent him not a medal but, in quintessentially American fashion, a matched pair of fancy Colt pistols.

The man being honored was Abd el-Kader, a learned and fervent Muslim, who for 15 years had organized and led a jihad against a Western power.

After he ceased hostilities, his four-year detention, in violation of a promise of safe passage into exile, became an international cause célèbre. Released and feted, even by his captors, he came to live in Damascus.

There, in July 1860, el-Kader braved mobs and saved thousands of Christians from a murderous rampage through the city’s Christian quarter.

In this, the bicentennial of his birth, el-Kader’s name is known to only a tiny fraction of Americans. That fraction includes those knowledgeable about modern Algeria, where his resistance to French colonization places him among the founding figures of an independent nation.

And then there are the 1,500 residents of Elkader, a town in northeastern Iowa, founded and named in 1846 by a frontier lawyer who admired the freedom-fighting exploits of this “daring Arab chieftain.”

Anyone interested in learning more should turn to “Commander of the Faithful” (Monkfish Book Publishing Company), a new book by John W. Kiser.

Mr. Kiser had previously written “The Monks of Tibhirine” (St. Martin’s Press), about Trappist monks in Algeria whose quiet lives of prayer had bonded them with their Muslim neighbors but who were nonetheless taken hostage by Islamic extremists in 1996 and killed.

Mr. Kiser learned about el-Kader (the name is sometimes transliterated from the Arabic in different ways, like al-Qadir or al-Kadir) because the Tibhirine monastery stood on the slope of a mountain where el-Kader had led one of his battles and where a steep cliff face was named after him.

A book about a leader of jihad may seem like a strange sequel to a book about peaceful monks, but the more Mr. Kiser learned about el-Kader, the more he felt a spiritual kinship between the devout, ascetic Trappists and the pious, ascetic guerrilla leader. Both had found in their own religious codes and daily rituals the basis for a fraternity that defied religious boundaries.

As the son of a celebrated holy man, tribal leader and head of a Sufi brotherhood, el-Kader was taught to read and memorize the Koran, tutored in all the details of the tradition but also in philosophy, history and other fields.

At home and away, the young boy was also trained in horseback riding, public speaking and fighting skills. All would prove crucial. In 1832, with France increasingly encroaching on Algerian territory that was only nominally under Ottoman rule, the 25-year-old el-Kader emerged as the commander, the emir, of Muslim Arab resistance.

Because el-Kader was just over five feet tall, Alexis de Tocqueville, the French political thinker, who took a great interest in Algerian affairs, called him a “puny Arab”; but Tocqueville also called him “a Muslim Cromwell.” Like Oliver Cromwell, he wielded strict religious beliefs to form a disciplined fighting force.

Mr. Kiser insists on the religious dimension of what might otherwise be read as a story of military and political maneuvering. But “Commander of th