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The Road To Mecca.pdf
Muhammad Asad
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As a child, Leopold Weiss received a thorough grounding in Hebrew religious lore. At his fatherâs insistence, he spent long hours poring over the sacred scriptures, and by the age of thirteen he could read and speak Hebrew with great fluency. He studied the Old Testament â the Mishna and Gemara â in its original form and became knowledgeable with the text and commentaries of the Talmud. He then immersed himself in the intricacies of Biblical exegesis, called Targum, just as if he had been destined for a rabbinical career.
The dream of his grandfather, an orthodox rabbi from a long line of orthodox rabbis, was to have one of his descendants join the rabbinical tradition. However, this dream would not be fulfilled in Leopold Weiss, for in spite of all his budding religious wisdom â or maybe because of it â he soon developed a supercilious feeling towards many of the premises of the Jewish faith. It seemed strange to him that God would be preoccupied with the destinies of one particular nation, the Hebrews, which tended to make God appear not as the creator and sustainer of all mankind, but rather as a tribal deity adjusting all creation to the requirements of a âchosen peopleâ.
His disappointment with the Jewish faith did not lead him at that time to search for spiritual truths elsewhere. Under the influence of an agnostic environment, he drifted, like so many boys of his age, into a dispassionate rejection of all institutional religion. What he was looking forward to was not much different from the expectations of most other boys: action, adventure, excitement.
During this period in his life, World War One broke out. After the war came to an end, Leopold Weiss spent about two years studying, in a somewhat desultory fashion, the history of art and philosophy at the University of Vienna. However his heart was not in those studies. He felt a yearning to come into more intimate grips with life. He wanted to find by himself an approach to the spiritual order of things which he knew must exist but which he could not yet discern.
The opening decades of the twentieth century stood in the sign of a spiritual vacuum. All of Europeâs ethical valuations had become amorphous under the terrible impact of what had happened during World War One, and no new set of values was anywhere in sight. A feeling of brittleness and insecurity was in the air â a presentiment of social and intellectual upheavals that made one doubt whether there could ever again be any permanency in manâs thoughts and endeavors. Everything seemed to be flowing in a formless flood, and the spiritual restlessness of youth could nowhere find a foothold. In the absence of any reliable standards of morality, nobody could give the young people satisfactory answers to the many questions that perplexed them.
The conclusions of psychoanalysis, to which Leopold Weiss was introduced in those days of youthful perplexity, was at that time an intellectual revolution of the first magnitude. One felt in oneâs bones that this flinging-open of new, hitherto barred doors of cognition was bound to affect deeply â and perhaps change entirely â manâs thinking about himself. The discovery of the role which unconscious urges play in the formation of the human personality opened avenues to a more penetrating self-understanding. Many were the evenings that Leopold spent in Viennaâs cafés listening to exciting discussions between some of the early pioneers of psychoanalysis, such as Alfred Adler, Hermann Steckl and Otto Gross.
Leopold was, however, disturbed by the intellectual arrogance of the new science which tried to reduce all mysteries of manâs self to a series of neurogenetic reactions.
His restlessness grew and made it increasingly difficult for him to pursue his university studies. At last he decided to give them up for good and to try his hand at journalism.
His first chance at success in this new field was with the news agency United Telegraph where he landed a job as a telephonist and soon thereafter became a reporter. Owing to his knowledge of languages, he quickly rose to the position of sub-editor in charge of the news service for the Scandinavian press. He was only twenty-two years old. Work at the United Telegraph seemed to open for him many avenues into the broader world. The Café des Wetens and the Romanisches Café â meeting places of the most outstanding writers, artists, journalists, actors, and producers of the day â represented something like an intellectual home to him. He stood on friendly and sometimes even familiar terms with many of them.
He was happy enough in his professional success, but deeply dissatisfied, not knowing what he was really after. He was like many young people of his generation, for while none of them was really unhappy, only a very few seemed to be consciously happy.

Sheikh Muhammad Imdad Hussain Pirzada, born in 1946 in Jhang, Pakistan, is a graduate of DMG Bhera and the University of Punjab (Pakistan). His qualifications include Adib, ‘Alim and Fadil ‘Arabi, BA (English), MA (Islamic Studies), MA (Arabic) and MOL.

I was raised and spend 18 years of my life in Madinah which is the second holy city for Muslims and it is so close to Makkah (A.K.A. These two cities have similar rules and mostly all pilgrims visit Madinah either before or after Hajj so I am answering this out of personal experience and observation and not influenced by the western media.

Inspired by his teacher, mentor and spiritual guide, the late Diya’ al-Ummat, Justice Sheikh Muhammad Karam Shah al-Azhari (Allah be pleased with him), he founded the educational establishment, Jamia Al-Karam, in 1985 and the Al-Karam Secondary School in 1995. At present he is also Chairman of Muslim Charity; helping the needy worldwide, Executive Director of Al-Karam Trust (London), Founder of Al-Karam Publications and Patron of the Al-Karam Scholars Association (AKSA). He is also a Founder Member of the British Muslim Forum and President of the UK Branch of the World Association for Al-Azhar Graduates (WAAG).

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He is the author of numerous books relating to various topics - written in a number of different languages including Arabic, Urdu and English. Currently many of his books are being translated into the Indonesian and Norwegian languages.

His works include: Islamic way of Worship, Islam; the complete way of life, Islamic Beliefs, The beautiful life of Muhammad, Imdad-us-Sarf (Etymology), Imdad-un-Nahv (Syntax), Imdad al-Fiqh fi’l-Ibadat, Guldasta Aqa’id and Muslims in a Multicultural Society. He has recently completed writing Tafseer Imdad-ul-Karam; a modern exegesis of the Qur’an and the first to be written in the west. At present he is writing a commentary on the hadith collection, Sahih al-Bukhari. A full listing of his works are available at www.alkarampublications.com

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His recent publications include: Reality of the Film ‘Innocence of Muslims’ and Challenges of the Twenty First Century; Reflections, a quest for answers to today's questions; Human Rights, in light of the Qur'an and Sunna; The Ideal Mother; In light of the Qur’an, Sunna and Tradition. He continuously writes articles on contemporary issues affecting the Muslims, nationally and internationally, that regularly appear in newspapers and journals.

Sheikh Muhammad Imdad Hussain Pirzada is a shaykh in the Chishti Nizami Sufi Order given ijaza by his shaykh, spiritual mentor and teacher, Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al-Azhari (ra). He was also granted ijaza in the Qadiri Sufi Order and was awarded with the direct ijaza in the Chishti Sufi Order coming from the astana of Shaykh Mu’in ad-Din of Ajmayr. He has also been given the ijaza of narrating the prominent Dala’il al-Khayrat of Imam al-Jazuli (ra), a treatise recited in all Sufi orders. Dr. Ahmad ‘Umar Hashim of the Al-Azhar University awarded him with the sanad of hadith narration. Shaykh Muhammad Imdad Hussain Pirzada comes from a very religious and spiritual family. His father, Shaykh Gul Muhammad al-Qadiri, and his elder brother, Shaykh Muhammad Karam Husayn al-Qadiri, were both shuyukh in the Qadiri Sufi Order.

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Sheikh Muhammad Imdad Hussain Pirzada has not only continuously served the Muslims in terms of setting up educational establishments in the form of schools and disseminating knowledge in the form of his several literary masterpieces, he has also continuously been preoccupied in serving humanity by providing humanitarian aid to the poor and needy worldwide. The passion of helping the needy led him to establish Muslim Charity; a leading international relief NGO working to alleviate human suffering around the world. His determination led him personally to travel to Banda Aceh, Indonesia, following the Asian Tsunami where he spent the days of Eid al-Adha helping and providing a shoulder of support to the victims of the disaster and he spent the nights sleeping on the floor of shattered mosques as everything in Banda Aceh was wiped out. He has successfully established a series of Gyne Hospitals and Medical Centres throughout Pakistan and Azad Kashmir. The first Gyne Hospital in Jhang was established in 2005, which went from an idea in his mind to a serving centre of remarkable repute within a short span of twenty months. The success of this hospital led him to begin his second major project, Gyne Hospital Faisalabad, which was completed and opened its doors to the public in 2007.

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Following on from the success of these hospitals he established the Muslim Charity Rahmat Khatoon Hospital in Mangani, Pakistan, in 2008; the Muslim Charity Azad Kashmir Hospital in Rawalakot, Kashmir, in 2009 and the Muslim Charity Abdul Latif Tahir Gyne Hospital in Lahore, Pakistan, in 2010. In the aftermath of the tragic Asian earthquake of 2005 he, with the support of Sheikh Muhammad Amin al-Hasanat Shah, traveled to Kashmir and established over one hundred and fifteen steel-structured new homes for the homeless in Kashmir. Sixty of these new homes have were built in one village that has been officially renamed ‘Al-Karam Village’ and was opened by the former president of Kashmir, Sardar Abdul Qayyum.

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Despite his success in all these areas of service to humanity, his main aim and focus remain at Jamia Al-Karam of educating the Muslim youth and producing Islamic scholars. At the present moment, over a hundred of his students have graduated from Jamia Al-Karam and are serving the Muslims throughout the country. His Al-Karam Secondary School produces some of the finest GCSE results and has acquired the first position in the entire county of Nottinghamshire in the UK on numerous occasions.

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In July 2001, he was awarded the al-Dir’ al-Mumtaz (Shield of Excellence) from Al-Azhar University (Egypt) which was presented to him by its Chancellor, Dr Ahmad ‘Umar Hashim, and was also awarded the Zia-ul-Ummat Award of Excellence by Shaykh Muhammad Amin al-Hasanat Shah on behalf of DMG Bhera (Pakistan).

In June 2011, he was awarded the al-Dir' al-Fakhri (Shield of Honour) from the Al-Azhar University on behalf of the Sheikh of al-Azhar, Prof Dr Ahmad al-Tayyeb, by the Vice Chancellor of Al-Azhar University and Vice Chair of WAAG (The World Association for Al-Azhar Graduates), Shaykh Prof Dr Abdul Fadeel al-Qawsi.

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In November 2012, Sheikh Muhammad Imdad Hussain Pirzada was recognized as one of the 500 most influential Muslims in the world as his name was published in the ‘The Muslim 500’ published by The Royal Islamic Strategic Studies Centre based in Amman.

Sheikh Muhammad Imdad Hussain Pirzada remains a modest and humble individual; to whom Allah (most high) has granted much wisdom and knowledge. He is an inspiration and guide to many. May Allah (most high) grant him long and healthy life and give him more strength to propagate the true message of Islam. Amin.

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