Geoff Dyer argues the case for Master Of Islamic Music
Nusrat Fateh Ali Khan, 'Shahen-shah-e- qawali' - 'the brightest
shining star of qawali' - sits cross-legged, barefoot on the concert
stage. To his left are the other members of his 'party': eight-man
chorus, tabla player, two men on hand-pumped harmonia and, furthest from
him, the youngest member of the ensemble, his teenage pupil. Over the
drone of the harmonia the chorus sets up a slow pattern of hand-claps.
As simple as that. The clapping initiates a rhythm of expectation, a
yearning that cries out for the Voice, which will become the medium of
still greater yearning. As soon as we hear it - minutes into a
performance which will last for hours and leave us dazed and ecstatic -
we are held by its implacable power.
In our century there have been only one or two voices like this: voices that cry out beyond the cry, that rend the soul even as they soothe it. A voice like this - like the voice of Callas or of the great Egyptian singer Om Calsoum - longs to be answered by something as beautiful as itself. And so it soars. Higher and further, until it consumes and destroys itself. Or until it finds God. That is why, on Peter Gabriel's soundtrack to Scorsese's The Last Temptation of Christ, it is Nusrat's voice you hear in the climactic moments of the Passion.
In our century there have been only one or two voices like this: voices that cry out beyond the cry, that rend the soul even as they soothe it. A voice like this - like the voice of Callas or of the great Egyptian singer Om Calsoum - longs to be answered by something as beautiful as itself. And so it soars. Higher and further, until it consumes and destroys itself. Or until it finds God. That is why, on Peter Gabriel's soundtrack to Scorsese's The Last Temptation of Christ, it is Nusrat's voice you hear in the climactic moments of the Passion.