Book Review: Spiritual Quest: Reflections on Quranic Prayer According to the Teachings of Imam Ali by Reza Shah-Kazemi

The Quran holds a very central position in Islam. Throughout centuries it has been recited by Muslims. This monograph is a contemporary insight into the spiritual, intellectual and moral dynamics set in motion by the short Quranic chapters. Shah-Kazemi bases his own philosophical reflections on the teachings of Imam Ali. He focuses on the moral and the mystical aspects of the texts. 

The authors stresses on the need to acknowledge religious diversity. According to the author Hazrat Imam Ali urges ‘each Muslim not to remain content at this level, but to penetrate into the depths of meaning, the batin, or ‘inwardly hidden’, doing so by means of that mode of esoteric interpretation, ta’wil, for which he was renowned’ (p. 5). 

Discussing Surat al-Maun the author states that ‘the integrity and the authenticity of one’s prayer is thus inextricable from virtue. Without the practice of virtue, one’s formal worship is deprived of sincerity, it is thus that one who prays, and is heedless of his prayers, is described as one who belies religion, who violates the integrity of al-din, insofar as he ruptures the nexus between faith and virtue’ (p. 90). Regarding Surat al-Ikhlas, the author mentions the prophet who had referred to the Sura as being the equivalent of one-third of the entire Quran (p. 95). This book can be helpful to anyone interested in knowing the deeper meanings of the different Surahs of the Quran. 

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Book Review: What Went Wrong?: Western Impact and Middle Eastern Response by Bernard Lewis

Islam was at the forefront of human achievement for many centuries. This included military and economic power in the world. Europe was considered as something from which there was nothing to learn or to fear from. Europe changed drastically- first on the battlefront and the marketplace. After that it progressed in every aspect of public and private life. Lewis tries to understand how things changed and how the West rose to dominate the rest. At some places in the book, Lewis writes in a very patronizing tone. The author explains how the Middle East turned its attention towards understanding European weaponry and military tactics, commerce, industry, government, diplomacy, education and culture.

Lewis writes about the differences between the Western and the Middle Eastern cultures from the 18th to the 20th centuries. He makes comparisons of themes related to music, arts, women, civil society and religion. He presents an account which helps in understanding the historical relationship between the Middle East and Europe. The author writes in the early 1600s the Persian won a number of successes against the Turks (p. 12). The Turks were ready to make peace. The Treaty of Carlowitz 1699 was of special importance as it was the first peace signed by a defeated Ottoman Empire with victories Christian adversaries (p. 18). Lewis states that Carlowitz  had two lessons. The first was military, defeat by a superior force. The second lesson was diplomatic- learnt from the process of negotiation (p. 19). For Ottomans philosophy was not useful, but history was.

In the 16th and 17th centuries Arabic Chairs were established in major European universities (p. 42). First the pasha of Egypt, then the sultan of Turkey and then the shah of Persia sent selected groups of students to London, Paris and elsewhere (p. 44). Young Ottomans persuaded the Sultan to proclaim a brand new constitution with the help of some pressure from the European powers (p. 58). There were constitutional revolutions in Persia in 1906 and in Turkey in 1908 (p. 60).

Lewis says that the title of ayatollahs of Iran is quite a modern times and unknown to classical Islamic history (p. 109). He also mentions about interesting examples of how cigarette was used to measure times, invention of sundial and water clock in the Middle East (p. 123). The writer also writes about crusades, Muslim and Christian methods of warfare, migration and government services, telegraph and the changes it brought, the notion of political freedom, money and power in the East and the West, Islamic egalitarianism, slaves in Islam, roots of secularism, separation of powers in Christianity, Jami's Frankish glasses from the 15th century, the notion of frontier and demarcation, Sultan Mahmud's help from abroad.

Further in the book the author writes about the translations in various languages, the three forms of cultural influence (visual, musical and literary), team sports, dinning and dancing. The West European empires taught their subjects English, French, and Dutch because they needed clerks in their offices and counting houses (p. 61). Lewis says that the most valued commodity brought from the East to Europe were slaves(p. 26). Slavery was abolished in Yemen and KSA in 1962 (p. 89).Coffee originally came from Ethiopia (p. 50). 

Bernard Lewis states that 'every dominant civilization has imposed its own modernity in its prime' (150). Printing, translation and newspapers accelerated the process of modernization (p. 50). Steamships, railways and building of road networks accelerated communication (p. 52). Clock, timetable and calendar were the instruments by which modernity was introduced (p. 131). Lewis says that the most powerful instrument of change in the whole process of modernization seems to have begun with railway (p. 130). Modernizers by reform or revolution concentrated their efforts in three main areas, which includes military, economic and political. 

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Book Review: The Ismaili Imams: A Biographical History by Farhad Daftary

 

This is the latest book of Daftary in which he tries to present a concise biographical history of all the Nizari Ismaili Imams. Some of them include those living in the formative period of Islam, through to the hidden Imams of the first ‘period of concealment’ when their public identities remained guarded, to the Imam-caliphs of the illustrious Fatimid dynasty, and those of the Alamut period, up to the Aga Khans of the modern times.

Some Imams have very little information while others have relatively detailed accounts. For me some of the information was new. For instance, the prophet’s son Hasan was removed from the list of Imams acknowledged by Nizari Ismailis. According to the author Sultan Mahmud of Ghazni persecuted Ismailis.  Creation of the Druze religion during Al-Hakim’s rein is also covered in the book (p. 95). Imam al-Mustansir’s mother was a Sudani who acted as a regent when he was young.

Daftary also provides images and description of various coins found during the time of different Imams. Some of them are in the possession of Ismaili Special Collections Unit. Imam Nizar was killed by his brother. Daftary writes about how Hasan Bin Sabah found the independent Nizari Ismaili da’wa. Throughout the book the divisions and splits within the Ismailis are also highlighted. During Imam Nur al-Din Muhammad’s rein that the Nizari Ismailis of Syria came in contact with the Crusaders who made them famous as Assassins in Europe.

During a later time, the Mongols destroyed the Ismaili strongholds. The castle of Alamut fell into the Mongol hands in December 1256. A year later, Rukn al-Din Khurshah, the Ismaili Imam and the last lord of Alamut who had ruled for exactly one year, was murdered in Mongolia, where he had been taken to see the great Khan (p. 10). Rukh al-Din Khurshah’s young son Shams al-Din Muhammad who had succeeded to the Imamate in 1257 was taken to Adharbayjan in northwestern Persia, where he and his immediate successors to the Imamate lived secretly (p. 11). Imam Mirza Murad fled to the vicinity of Qandahar in Afghanistan after escaping from prison assisted by a high Safawid Official who was a secret convert to Ismailism (p. 173).

The part nine of the book is titled ‘The Imams in the Modern Age’. The last four Aga Khans are covered in this part. Daftary covers the close association between Aga Khan I and the British after Aga Khan went to Afghanistan. The development programs of Aga Khan III and Aga Khan IV are also covered in the book.

This book provides a concise series of concise narratives recounting the lives, legacies and actions of all the forty-nine Ismaili Imams of the Ismaili community.

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Book Review: Ibn Khaldun: His Life and Work by Muḥammad Abdullah Enan

 

The author of this book presents a study on Ibn Khaldun, one of the distinguished personalities in the history of Muslim thought. Although western scholars benefited from Ibn Khaldun, but the author believes that in the East he is still not fully appreciated. The early chapters of the book cover the early life period of Ibn Khaldun and his adventures, whereas the latter part focuses on his intellectual and social legacy.

Born in 1332 in Tunis, Ibn Khaldun belonged to a prominent influential family of Andalusia (Muslim Spain). He was the descendant of an old and learned family. At an early age he learned Quran by heart, studied Hadith and jurisprudence.  Khaldun became a seal barrier, shifted sides when under danger. He travelled, studied and became an outstanding personality in the history of the states of North Africa. He was appointed at the court of Fez. Other than that he also got involved in political intrigues. Sultan Abu Enan kept Khaldun in prison for two years.

The author considers Khaldun as an opportunist for whom ‘end justified means’. Under Sultan Abu Salem Khaldun was secretary and chamberlain. After that he was appointed as Chief Justice. The author continues that Khaldun occupied the same status of a thinker and writer in the states of North Africa, as Ibn al-Khatib had in Andalusia.

Under Sultan of Bougie, Khaldun served as a Hajib (manager of all the affairs of the state). When Khaldun returns to North Africa he resumes his relations with Abu Hamu. He starts to write his historical work. Later, Khaldun arrives in Egypt. Firstly, he is appointed as a professor in the Kamhiah School and later as a Maliki judge. The Egyptian writers oppose and criticize him. Khaldun’s family dies during a journey when a storm hits their ship. This book mentions the circumstances under which Khaldun is relieved from his position as a judge. Furthermore, his study, research, and his efforts for the improvement of relations between Egyptian court and the courts of North Africa are also mentioned. His journey to the holy land is also briefly covered.

Ibn Khaldun descends from the walls of Damascus and reaches the camp of Timur, who is ready to invade. He interviews the invader Timur. For twenty-three years Khaldun lives in Egypt. He keeps away from politics and works on his literary works. Egyptian writers greatly oppose him and attack him in their writings, but a few also support him. Some of them include Al-Makrizi who was influenced by his thoughts and theories.

The second part on the book revolves around the legacy of Ibn Khaldun. This includes both social and intellectual legacy. Under this section Khaldun’s compression of subjects such as history, sociology and political economy are praised. The author discusses Khaldun’s views on state, sovereignty and social phenomena. Ibn Khaldun considered history as a science worthy of study- not as a narrative merely recorded. While discussing the Arabs Khaldun opines that they are a ‘savage nation whose conquests are made for pillage and devastation’.

Western research considers Khaldun a philosopher, historian, a scholar of sociology and political economy. Dutch, French, Italian and Russian scholars have praised Khaldun’s work. Comparing Khaldun and Machiavelli the author believes that the Muslim thinker was richer in material than the Italian thinker. The author states that: “The opinions and theories of Machiavelli are inspired by the events of ancient history, particularly by the events of his time which he witnessed and studied, and from which he concludes certain general laws, in the same manner as Ibn Khaldun who makes similar conclusions by studying society.”

The author leaves the reader with the possibility that Machaivelli might have heard of Ibn Khaldun and his Prolegomena towards the end of his life, ten years after writing the Prince. In the concluding paragraphs Inan says that ‘Prince was a great conquest in the thought of the Renaissance as the Prolegomena was a great conquest in Muslim thought’. This book stands out as a great effort by the author in highlighting Ibn Khaldun’s achievements and his work. Every person interested in history, politics and sociology should give this a read.

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Book Review: Teachings of Rumi by Andrew Harvey

Jalal-ud-din Rumi, one of the greatest mystics of Islam was probably born in Balkh Afghanistan in September 1207. He died in Konya in Southern Turkey in December 1273. Mevlevi order was founded by him and continued by his son Sultan Valad. He spread his vision all over Asia and Africa.

 Rumi combined the intellect of a Plato, the vision and enlightened soul-force of a Buddha or a Christ, and the extravagant literary gifts of a Shakespeare. This particular book is divided into four movements. The first one is call, second is named Be a Lover, third one is Ordeal and the last one is Union. Quotations have been taken from the whole range of Rumi’s work. Letters, table talk, stories, sections from Mathnawi, poetry and prose have also been included. At one place in the book Rumi says: “God is He who consumes man and makes him nothing, since no reason can understand Him”.

On page 23 author quotes from Mathnawi:

“You went on pilgrimage to Mecca, but where are you now?”

Page 27:

“Yet how could I know His presence near me without traveling across the world?”

Page 46:

Take care! Don’t commit crimes and sins saying to yourself, “I will repent tomorrow and take refuge in God.”

Page 53:

“Rise up, use this time richly, you poor man!

If you don’t, you’ll burn with regret

When your soul’s separated from your body.”

Page 71:

“Every low-souled person who confines himself to contemplating the garden remains deprived of the vision of the Gardener.”

Page 91:

“Palace before the sun burning candle,

See how its shinning disappears before those lights”.

Page 107:

“If you don’t have the cane of prudence and judgement,

Take the eyes of the one who sees as guide”.

Page 116:

“From every direction, agonies have crowded you

To drag you at last towards the Direction less”.

Page 124:

“You’ll only enjoy the city and your relations

After enduring all the griefs and ordeals of exile.”

Page 147:

“To speak of God is to speak of the soul

And to speak of the soul is the Speak of God.”

Page 157:

Rumi quotes Imam Dja’far Cadiq. When Imam purified his soul and paid no attention to Caliphs and Kings, was asked about this pride, he replied, “I myself am not proud. I have abandoned my own existence, the greatness of God has annihilated me and installed itself in place of my pride; the pride I am speaking of springs directly out of the heart of the greatness of God; as for me, in the middle of this glory, I do not exist.”

Jellaludin Rumi (1207-1273) led the quiet life of an Islamic teacher in Central Anatolia (modern Turkey) until the age of thirty-seven, when he met a wandering dervish named Shams Tabriz through whom be encountered divine presence.

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Book Review: Marxism and Other Western Fallacies : An Islamic Critique by Ali Shari'ati

Written by Ali Shariati, translated by R. Campbell, this book reflects on the thoughts of one of the most important writers in Iran’s recent history. Ali Shariati’s influence in Iran could be estimated by the fact that in twelve months, starting from January 1978 the Pahalvi dynasty crumbled down.

Shariati believes that there are few intellectual currents of his time which include Western liberalism, Marxism, Existentialism and religion. He criticizes Marx: “Marx allowed his marvelous sensitivity to human moral values to be over-shadowed by his revolutionary enthusiasm for the politics and economics of communism, and thus allows himself to be transformed into just another political leader, hungry for power and enamored of political triumph”.

Shariati views man as having power of choice and hence this power brings “him a commitment, a responsibility, which is meaningless unless articulated with reference to a system of values.” In the chapter tilted Modern Calamities Shariati critiques democracy and western liberalism. Moreover he stresses that humanity is facing alienation, human values are on the decline, there is a rise in consumption and traditional moral values continue to decline.Moreover he is highly critical of Confucius for introducing people to rigid conformity which he believes later turned people into frozen animals. Shariati views capital as the greed of his age. He objects to Sarte’s idea of human freedom of choice. In addition he opines that Sarte cannot propose a criterion for choice/a standard of values other that personal “good sense”.

Shariati declares Protestantism, Capitalism, Marxism and Fascism as “four brothers born of the same materialism and raised in the same household.” Furthermore the author criticizes Marx’s views on religion. He quotes Hazrat Ali to support his own arguments. Shariati thinks that both Marx and Islam are interested in the same private and social lives of the people but they are completely opposed. Human laws are just as authentic and demonstrable as natural laws is what the author Shariati stresses upon.

The author approves neither Hegel nor Engels. The author quotes from Iqbal and from the Quran too. Shariati favors mysticism and says that: “Mysticism produces a spiritual sensitivity in man, along with sublime psychological and spiritual values, which foster his existence and his spirit”.He is inspired by Hazrat Ali’s life. He considers him to have placed greater reliance upon human values and noble acts.

 The author finally presents his own solution to the needs of his time and suggests: “The primacies of existence, justice and mysticism (the inner light of human essence) would satisfy the needs of our tome in the best possible way”.

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Book Review: The Fatimids- The Rise of a Muslim Empire by Shainool Jiwa

This is the first volume of the book Fatimids. It is an interesting account that brings out the complex history of the Ismaili Fatimid dynasty in North Africa. It presents a new view point in looking at the Mediterranean during crucial times of western world history.

The book is based on five chapters which discuss the origins of the Fatimid Empire, expansion in Mediterranean region, empire building and the Fatimid advance in Egypt. Fatimids ruled over a diverse religious and ethnic populace for over two-and-a-half centuries (909-1271). 10^th century was often known as the century of Shi Islam as there was a rise in the number of Shia dynasties across the Muslim world.

 In the first chapter of the book the Ismaili views on the identity of Mahdi are shared. These were conflicting views. Prior to the Fatimids the Umayyad Caliphate was established in 661. Later Abbasids rose to power and established themselves in 750. The assassination of Ali had allowed Mu’awiya to establish the Umayyad Caliphate in 661. It was during Imam-caliph Al-Qaim’s reign that the animosity between Umayyads and Fatimids came to the forefront. In addition to that the author provides an insight to the divisions in Shia Islam.

Explaining the origins of the Fatimid Empire the author reflects on the Ismaili Da’wa.  During the emergence of the Ismaili Da’wa a period of concealment took place. This concealment was known as Dawr Al-Satr which was from 765-909. The Imam of the time remained hidden except from the most trusted of believers.  Da’wa (religious-political mission) gained momentum across the Muslim world. In early 9^th century Ismaili Da’wa became highly organized and tiered.

The first Imam-Caliph of the Fatimid Empire was Abd Allah. He ruled for 25 years. The Fatimids fought the Byzantine Empire which succeeded to the Roman Empire. At times period of intense war would continue and at other times peace would be restored though truce. The Ismaili ruled over what today is known as Sicily, parts of Tunisia and Egypt. Their rule is explained in great detail. The period of turmoil, rivalries between tribes, expansion of empires, commercial interests between empires and construction of fort cities has also been described in great detail.

Qadi al-Nu’man an Ismaili scholar became one of the most influential scholars, jurists and writers of the Fatimid Age. Imam-caliph Al-Mu’izz li-Din Allah founded his new capital in Al-Qahira, modern day Egypt. Jawdhar continued his role as Chief administrator and a dedicated advisor to the Imam when he received a letter from AL-Mu’izz. Jawdhar was of Slavic origin. He was brought as a slave to Ifriqiya. Impressed by his intellect, Imam-Al Mansur bi’llah appointed him as his personal scribe (katib). Later Jawdhar became a seasoned bureaucrat, administrator and a battle commander.

Sicily had always remained a bone of contention from Byzantine and the Fatimids. Fatimid influence expanded eastwards towards Sind. Scholars such as Abu Hatim al-Razi, Muhammad al-Nafasi Abu Ya’qub al-Sijistani played their part in adding more people to the Ismaili fold. Around 958 Prince of Multan accepted the Da’wa from the Ismaili da’is of Yemen who travelled a short journey to Sind. These Da’is were under the direction of Ibn Hawshab.

Further in the book the Grand Fatimid Circumcision Ceremony are discussed. Majalis (teaching sessions), Principle of Walaya, Ahd of Ali, Roles and responsibilities of Dai and, war and peace with the Umayyads is explained in great detail. An Imam had to appoint his Hujja during his life time. Ismaili Imam-Caliphs believed that God’s support (ta’yid) transferred on the transfer of the Imamat.

Moreover the construction of Al-Azhar mosque was founded in 969 is also briefly mentioned. Where Sicily was under Ismaili rul, the Mediterannean engendered inter-racial, inter-ethnic, inter-religious societies. The last chapter focuses on the Fatimid venture in Egypt. When Imam-Caliph Al-Mui’zz arrived, the name Al-Qahira was given.

In 972 Al-Mu’izz began his migration to Egypt. His extended family, others including Qadi Al-Nu’man, chiefs of the Kutama and al-ustadh Jawghar joined him.This great migration set the closure of Fatimid rule in the west and the dawn of the two-century age in Egypt.

Later Hasan-i-Sabah established Nizari Ismaili rule in 1090 with its headquarters at Alamut.

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Book Review: A Short History of Myth by Karen Armstrong

A Short History of Myth starts with an introductory chapter on addressing the question of what is a myth. The Paleolithic period, Neolithic period, the early civilizations, the axial age, post-axial age and the period of great western transformation are included in the book. According to the author myth is about the unknown. Myth is true only because it is effective, not because it provides factual information.

In history there were various myths regarding trees, stones and sky. These objects were revered because they were supposed to be the manifestations of a concealed force. In the author’s view mythology springs from great anxiety about essentially practical problems, which cannot be satisfied by purely rational arguments.

Moreover the author believes that when the last prophet of Islam flies from Makkah to Jerusalem, he breaks through a new level of spiritual attainment. Besides that the concept of Shaman is discussed in great detail. Shamans the masters of trance and ecstasy operated in hunting societies. In these societies animals played an important role in spirituality. Eskimos is Greenland is a relevant example of belief in Shamans. About 10,000 years ago, during the Neolithic period human beings invented agriculture. This invention caused changes in mythology. The female goddess gained importance during this time period.

Further in the book the Armstrong compares logos and myth. The ideas of Confucius and Plato are discussed in the second half of the book. The debate of Greek logos versus myth has been narrated. Unless a historical event is mythological it cannot become a source of religious inspiration. She stresses that Jews, Christians and Muslims continued to use mythology to explain their insights or to respond to a crises. Some Greek Christians were of the view that using reason to discuss the sacred was about as pointless as trying to eat soup with a fork. Theology was only valid if followed with prayer and liturgy.

Armstrong views the status of myth as remaining the same until 16^th century. After that the great transformation in human history which made it very difficult to think mythically originated from Western Europe. This was western modernity, the child of logos. Lastly the author stresses that our lives may have become more sophisticated materially, but the nineteenth century misconception of declaring myth as false should not accepted, as myth teaches us to see the world differently, by forming a perspective which goes beyond our own self-interest.

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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: Saladin The Life, The Legend and The Islamic Empire by John Man

This book of history by John Man is related to Saladin, who to date remains one of the key figures of the Islamic empire. Yusuf, son of Ayub, was born in Tikrit and later came to be known as Saladin. Saladin’s rise to power was influenced by various factors. Saladin’s father was a governor, his uncle Shirkuh a military commander and later Saladin also served under Nur- Al din’s command. Nur- Al Din’s death by disease made it easier for Saladin’s rise to power only because conflict had been avoided in his own camp. After consolidating his position Saladin fought against the franks, supported the murder of Vizier Shawar, built a strong army and bullied the young caliph naming him the Vizier.

During that time period the mode of warfare remained very different as compared to that of today. Pigeon-rearing remained an important industry. Pigeons were trained to carry messages which included messages for war preparation, military secrets and spying. Specially trained swimmers broke into enemy lines carrying dinars and messages. It was a risky business but continued to be an essential part of warfare during Saladin’s time. Adding to that Saladin was also a strategist who appointed his family members on key influential positions to keep a check on any form of opposition and to further his power.

Furthermore Saladin had amazing leadership skills. For this he was praised not only by Islamic writers but also from Christian. In the latter half of the book reference is made of Christian writers who have praised Saladin’s generosity and magnanimity. He would not directly go for pillage, death and destruction. For women and children he would offer amnesty and treat them courteously. Some writers went too far and declared him Christian by considering his grandmother a devout Christian. Saladin’s significance was carried into the twentieth century and many of the world leaders especially in the Arab world who tried to imitate his charismatic persona. Despite all his success and failures Saladin is still admired in the world today and still considered as a subject by authors.

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Book Review: Nisso By Pavel Luknitsky

This historic novel revolves around a girl named Nisso who lives in the mountains of Central Asia. She loses her parents at an early age. Her maternal aunt gives her to Aziz Khon in marriage. Aziz Khon pays her the price. One day Nisso decides to run away from Aziz Khon. She runs away and reaches a valley named Siatang. At Siatang she is under the protection of Sho-pir an ex-red army soldier. Mededev is a comrade and works in Siatang to improvise the life of the local population. Nisso is in love with him, but she does not express her feelings until later. Aziz Khon gets to know about the presence of Nisso at Siatang valley. He prepares a force of basmachi people. One day Aziz Khon attacks on Siatang in Sho-pir’s absence. Aziz Khon’s forces loot, plunder and kill people in Siatang. Khon wants to torture and then brutally kill Nisso. Sho-pir while returning to Siatang hears about the attack of Aziz Khon. He gets enraged and fights against the basmachi. During this fight he gets severely injured. To his rescue the red army men enter Siatang and capture the basmachi along with Aziz Khon. Sho-pir is badly hurt and is in bed. Gulriz’s son Bakhtior had been killed by the basmachi. Gulriz is devastated to see the dead body of her son. Sho-pir later recovers and goes to Volost with Nisso. This novel displays the oppression of the Khans in Central Asia; and shows how the populace was liberated by the soviets and soviet way of life.

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Book Review: A Short History of the Ismailis by Farhad Daftary

Ismailis are one of the major Shia Muslim communities of the world. Currently they are present in 25 countries of the world in Asia, Africa, Europe and North America. Until recently the Ismailis were studied on the accounts of their enemies. In 1930’s the study of Ismailism started to revolutionize, as the recovery of a large number of Ismaili text in private collections proved to be a catalyst.

Daftary’s book is part of the modern scholarship which has discussed the main developments and phases throughout the Ismaili history. These phases include the early formative phase, Fatimid phase, Alamut period, post-Alamut periods and the later modern developments in the Nizari Community after the 13^th century.

Major schisms that took place within Ismailism have also been discussed. The relations of Nizari Ismailis with the Sufis have also highlighted. Concepts such as dawa, dai, Taqiyya are explained in detail. Esoteric and exoteric concepts in Ismailism are made clear with reference to historical events and practices. This book critically examines the Ismaili historiography and is a concise survey to study for researchers to study.

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