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. 

Read More

Book Review: A Life History of Allan Fakeer by Raza Hyder Mugheri

A life History of Allan Fakeer is a dissertation on a legend from Sindh. It covers many aspects of the legend’s life. This book is a scholarly work based on five chapters. The introductory chapter briefly explains different approaches used by anthropologists to study life history. This is done to give a better understanding of the research study.

The second chapter includes the introductions of locale, where the study has been conducted. Titled ‘Life History of Allan Fakeer’, the third chapter gives a detailed account of Allan Fakeer’s life. In the fourth chapter Fakeer’s singing, his style and performance are discussed. The final concluding chapter is regarding Allan Fakeer’s life. His life is analyzed keeping in view a theoretical framework.

Allan Fakeer belongs to the Manganhar community. Some say Manganhar tribe was actually Samma people and because of their profession Mangan (to beg) their caste became Manganhar. Allan’s father was Zawar Daim Ali Fakeer, a well-known drummer. As Allan Fakeer grew old he participated in many ceremonies of his village. He did this with his father playing drums together. He also learned Jhumar (dance) and Sehra (wedding songs) from his father. Allan Fakeer’s mother’s death was the main turning point in Allan Fakeer’s life. Allan’s step mother was rude to him and his father did not pay enough attention to him.

Allan’s step mother was rude to him and his father did not pay enough attention to him. 

Allan started wandering all day. He befriended a person named Daud Fakeer outside Manjhand village. Daud Fakeer was a hermaphrodite who served Allan Fakeer with opium and he became habitual of it. In his village Allan Fakeer was dishonored due to his association with Daud Fakeer. Allan left his village and started begging in trains and buses. In 1976 Allan married his cousin.

 For food he preferred eating fish and pulses fried in black chilies. Allan’s dress and style was very unique. Parts of his clothing are briefly explained. The famous Sindhi poet Shaikh Ayaz appointed Allan Fakeer as a staff Artist in Sindhology. His basic pay was 470 rupees per month. He was not regular in his job due to private performances. Once Allan Fakeer’s beard and mustache were shaved as he had attended a function arranged by Muthada Qoumi Movement (M.Q.M), on the insistence of his close friend. This had a impact on Allan Fakeer.

Allan Fakeer was addicted to charas and hash. He was also fond of drinking. Moreover, he was also suffering from hypertension and diabetes. He died on 4^th July 2000 in Karachi. His dead body was later shifted to Jamshoro. Allan was a comedian, singer, performer and musician. He received numerous awards, both national and international. Allan Fakeer had memorized all poems of Shah-Jo-Risalo; sang folk, Sufi, ceremonial and patriotic poetry. In addition to that Allan Fakeer was a regular singer at the shrines of Shah Abdul Latif Bhitai, Sachal Sarmast and Qalandar Lal Shahbaz.

In the concluding chapter of the book the writer argues that the death of Allan Fakeer’s mother was a major turning point in the life history of Allan Fakeer. The author stresses that: “Allan Fakeer;s ascribed status was that of a Manganhar. He performed many roles by his self-choices to earn his living. He was looking for a new role and a new identity. Ultimately, his choice of singing Shah-Jo-Raag in his own created style helped him becoming a folk singer. He adopted a cultural role that gave him an enduring identity.”

Read More

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.

Read More