Book Review: God A Human History by Reza Aslan

Reza Aslan’s book gives a detailed chronological account of the concept of God perceived by human beings during the different phases of their existence on the planet. The book is divided into three parts. The Embodied Soul, The Humanized God and What is God. The writer takes a start from the Paleolithic time period. The concept of Shamans and their transcendental role is briefly discussed. Shamans were supposed to have one foot in this world and one in the next. In early unorganized religions, sacrifice played an important role as can be inferred from painted caves in Indonesia and in parts of Europe. During the Paleolithic period ancestors survived on scavenging and foraging. The author is of the view that belief in the soul is humanity’s first belief.

Furthermore in the book, the birth of organized society is elaborated in detail with agricultural revolution leading to the consumption of fewer vitamins and minerals and considerably less protein. The birth of organizational religion encouraged the transition from hunting to farming. Sumer civilization developed the first written language. They also invented the wheel and sailboat. The power of writing is so much that one can imagine the power of the word ilu in the Sumerian language became transliterated as Elohim in Hebrew and Allah in Arabic.

In the Neolithic period manism (ancestor worship) gained strength. At a later stage in the book Mesopotamian (Mesopotamia means between two rivers in Greek) civilization is also discussed. The architecture including the rectangular pyramidal towers of Mesopotamia temples are explained in detail.

In history many figures tried to dehumanize God including the Greek thinkers. Besides them a young pharaoh from the 18^th dynasty of the New Kingdom in ancient Egypt became the first monotheist in all of recorded history. The Iranian prophet Zarathustra Spitama rose in approving monotheism in 1100 BCE.  Zoroaster called God as Ahura Mazda. Priests were known as Magi, and the other castes included warriors and farmers. After ten years of preaching he could only convert his cousin to this new religion. After his death Zoroastrianism decayed until the time of Cyrus the great, who was ruler of the Achaemenid Empire.

History’s first successful experiment with monotheism was led by a small Semitic tribe from the land of Canaan that called itself Israel. Conflict and war also affected religions in many ways. When the Babylonians destroyed the Israelites, the theological conclusion was that Marduk, the god of Babylon, was more powerful than Yahweh (The Israelite God). Other than that the complexity of the concept of Trinity in Christianity has also been elaborated. This includes Father, Son and Holy Spirit. The war between King Khosrow (Zoroastrian) and Heraclius (Byzantine) has been briefly mentioned.

The Sufi interpretation of Tawheed is highlighted which says that God is everything that exists. God should be considered as a light that passes through prism. Aslan in his conclusion explains his own religious orientation and quotes Ibn al-Aabi’s: “He who knows his soul knows his lord.”

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Book Review: Tribes of the Hindoo Koosh by John Biddulph

Tribes of the Hindoo Koosh written by British colonial officer John Biddulph, spans over fourteen chapters which include themes related to topography, habits, customs, festivals, history, ruling families of the region and local languages. It can be considered as an account of Biddulph’s travel to the regions which we now know as Gilgit-Baltistan, Chitral, Kohistan and Xinjiang. The writer makes frequent mention of the Chinese traveller named Fah Hian, who is also known to have travelled through these mountainous territories. Mentioning about Kohistan, the writer is of the view that Kohistan is also called Shinkari, ‘the country of the Shins’, by the Kohistani people themselves. Moreover the valleys of Tangir and Darel are discussed in great detail. The prevalent languages, ethnic composition and traditions of small states are also explained. Conflicts, political relations and issues of grazing rights between Tangir and Yasin are highlighted. Moving north towards Gilgit town, Biddulph estimates the population of Gilgit to be of 4500 inhabitants.

About Hunza state, the writer mentions the raids in Yarkand by the Hunza people and also says that animal slaughter in Hunza is not according to the Mohammedan law. Ghazan Khan the ruler of Hunza is known for organizing orgies. Pointing towards the various ethnicities of that time Biddulph believes that Shins could be considered Hindus from the South and Kashmiris residing in Gilgit are basically weavers and carpenters. Various official positions of administration are debated. Some of these include Yerfah (Steward), Charboo (Assistant to the Trangfa), Trangfa (Village Head), Ataliks in Chitral (Military commander and Revenue officer) and Charwelo (In charge of a group of villages). The Chitrali ruler receives an annual tribute of children of both sexes from the Siah Posh community. The punishments for elopement, adultery and extra marital affairs in these tribal regions are also mentioned. The importance of foster relations, especially with the ruling families has been brought to notice.

In the second half of the book the writer compares Shin and Yeshkun names. He considers Shin names as having a suffix of ‘sing’ in them. While explaining the presence of old religious influence in the region, Biddulph opines that the old towers in Wakhan represent Zoroaster religion’s cradle.  Adding on to that, he further narrates that the practice of suttee (common among the Hindus) was practiced in Gilgit, Gor, Hunza and Nager. The author even claims the presence of Hindus in Darel valley till 1877. In addition to that the appendices portion of the book includes languages such as Brooshiski, Shina, Chiliss, Torwalak, Bushkarik, Gowro, Narisati, Khowar , Bushgali and Yidghah. Here the author makes a very valuable anthropological contribution by listing vocabulary, numerals, verbs, nouns and pronouns in the local languages of the region.

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Book Review: Mr and Mrs Jinnah The Marriage that shook India by Sheela Reddy

Muhammad Ali Jinnah is a Khoja Ismaili, born to Jinnah Poonja and Mithi Bai. In school Jinnah faces difficulty in his studies.  He leaves school to join his father’s business. After some time he realizes that his job is a monotonous one. With his father’s sanction Jinnah travels to England, to work in a company owned by his father’s acquaintance. There after some time Jinnah leaves the job, instead he chooses to study law. Before leaving for Britain, Jinnah marries as per his mother’s wish. In Britain Jinnah qualifies the ‘Little Go’ test to study law and later opts for Lincoln’s Inn. While Jinnah is abroad, both his wife and mother die.  After returning to India Jinnah falls in love with Ruttie, a sixteen year old girl, daughter of a Parsi baronet called Sir Dinshaw Petit. Later when Ruttie marries Jinnah against her father’s wish, Dinshaw files a law suit in which he claims Jinnah to have abducted his daughter. After marrying her, Jinnah allows his wife all sorts of freedom. Jinnah even allows her to take part in politics. Her maiden speech has been highlighted in the first half of this book.

When Jinnah takes part in politics, Gandhi asserts Jinnah to speak Gujrati, but Jinnah is obdurate. Furthermore the author writes about the instances of embarrassment, times of loneliness and stages of struggle in Jinnah’s life. Jinnah’s political sagacity and demeanor as a speaker are also praised. Jinnah loved to say ‘In politics you cannot be emotional’. Jinnah considered Edmund Burke to be his role model. Various political events kept Jinnah busy and on the contrary relations with Ruttie kept deteriorating. Ruttie felt alienated as Jinnah could not spare time for her. Ruttie joined dancing classes as she was very fond of dancing, but later Jinnah forbade her from dancing with any man.  Ruttie’s interest in her only child remained minimal. For many years the child remained nameless. Ruttie had sleeping disorders and took sleeping pills. Later she got addicted to morphine.

On 4 Jan 1928 Jinnah and his wife parted. Ruttie and Jinnah even met after they separated as she was severely ill and suffered from depression. One day Ruttie took her own life by taking an over doze of sleeping pills. Jinnah was devastated. His only child was called Dina. Jinnah was against Dina’s marriage with Neville Wadia, a Parsi who had converted to Christianity. This book explains in detail the various political events which affected the relations between Jinnah and his wife. Personal letters of Ruttie show her level of disappointment and disenfranchisement in life. Her death at the age of twenty nine left Jinnah heartbroken as he did not marry again.

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