Free Download The Road to Mecca, by Muhammad Asad

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The Road to Mecca, by Muhammad Asad

Free Download The Road to Mecca, by Muhammad Asad

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Review

"A very rare and powerful book, raised completely above the ordinary by its candor and intelligence."  —New York Post"A book trenchant with adventure magnificently described, and a commentary upon the inner meaning of Arab and Muslim life, helpful to all who would achieve a more accurate understanding of the Arabs and their lands."  —Christian Science Monitor "['The Road to Mecca'] combines the adventure and scenic beauty of a good travel book, some unusually informed comments on near Eastern affairs, and a deeply thoughtful account of one man's finding of his own path."  —Book of the Month Club, New York

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About the Author

From his work as a journalist in the Middle East before his conversion, Muhammad Asad became an author, translator of Islamic literature, and international diplomat. His written works include his famed English translation of the Qur'an and translations of the Prophet's oral teachings.

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Product details

Paperback: 375 pages

Publisher: Fons Vitae; Eighth Edition, Eighth edition edition (January 1, 2000)

Language: English

ISBN-10: 1887752374

ISBN-13: 978-1887752374

Product Dimensions:

5.2 x 1.2 x 8.5 inches

Shipping Weight: 1.3 pounds

Average Customer Review:

4.5 out of 5 stars

74 customer reviews

Amazon Best Sellers Rank:

#116,047 in Books (See Top 100 in Books)

This is a fascinating book—half travelogue and half conversion memoir. (Amazon also seems to have fixed the Kindle version, complained of in preview reviews—mine was excellent, down to the photos.)Muhammad Asad was born a Jew, Leopold Weiss, in the Austro-Hungarian empire (in what is now Ukraine, the city of Lvov). He was prominent both in interactions with the West in the 20th Century, for example as Pakistani ambassador to the UN, and in theological work, including translation and exegesis of the Q’uran. Asad is regarded, and should be even more regarded in these days of Al Qaeda and ISIS, as a voice for a revitalized, mainstream (he would accurately reject the term “moderate”) Islam. But long before that, he was just a Westerner adrift and looking for spiritual answers.Asad found those answers in Arabia. In many ways, The Road To Mecca is of the same genre as other travel books of Western men fascinated by Arabia in the first third of the 20th Century, such as Lawrence of Arabia, or lesser known figures such as Wilfred Thesiger (Arabian Sands). A certain type of Western man (a woman could not have had the opportunity) fell in love with the people and landscape of pre-petroleum Arabia, believing that the people had unique virtues (though they admitted the people were not composed only of virtues) and the land brought out the best in men. Some of this smacks of naïve love of the idealized noble savage, of course, and you see the same thing more commonly with Westerners and East Asian cultures like Tibet (hello, Richard Gere!). Conversion to Islam was not the norm, though, for Westerners entranced by Arabia and the Arabs. But Asad was simultaneously on a spiritual quest, and, like others before and since, after rejecting much else found what he was looking for in Islam.Asad’s memoir is told in the form of flashbacks during a desert trip in 1927 with a traveling companion, ultimately to Mecca (not for his first time)—at the time he lived in Medina, so he had made the hajj pilgrimage several times already. In his book, he alternates descriptions of Arabian geography (as well as Syria, Iraq and Iran, and a little of the Maghreb), with descriptions of key Arabs and their personal and political doings (he knew Ibn Saud well, along with a host of lesser players, although not, apparently, the Hashemite kings of the Hejaz, deposed by Ibn Saud but later kings of Jordan to this day, and, briefly, Iraq). And all along in his book Asad is narrating his own life, and his own religious development, with apparently great honesty and clarity.Asad rejected Judaism and became agnostic early, although he came from a rabbinical family. His main objection to Judaism is that he could not believe in a God that was focused nearly to exclusion on one people—he repeatedly and accurately contrasts Islam’s ability to embrace all kinds of people and form a new community from them with the exclusive aspects of Judaism. But Asad does not fall into the kind of crude anti-Judaic attitudes so common among modern Muslims, even though such an attitude is well supported in the Q’uran and the Sunnah, and is the historical norm in Islam. (Q’uranic verses such as 2:62, frequently quoted to make Islam seem universalist, “Surely those who believe, those of Jewry, the Christians and the Sabaeans . . . . whoever has faith in Allah and the Last Day, and works righteousness, their wage awaits them with their Lord, and no fear shall be upon them, and neither shall they sorrow” are not to the contrary—their exclusive interpretation in Islam has always been that those verses only apply to Jews before Jesus, and then to Christians before Muhammad, and have zero application today, after Muhammad. See The Reliance of the Traveler, the main Shafi’i “catechism,” at w4.4) He was, however, very opposed to Zionism and the founding of Israel, and friendly with Jews such as Jacob de Haan, a Dutch Jew assassinate by the Haganah in 1924 for favoring negotiations with Arab leaders.Asad also seems to have considered Christianity, or so he asserts. If I had an objection to this book (although to object to someone else’s reasons for his personal conversion is obviously pretty silly), it is that he does not seem to understand Christianity at all, in that he ascribes to Christianity critical doctrines not actually found there, and ascribes his rejection of Christianity to his aversion to those (bogus) doctrines. The core “doctrine,” to which he returns repeatedly, is that Christianity (supposedly) believes matter and the body evil, and the spirit good. He contrasts this to Islam’s holistic approach, in which nothing Allah has made can be bad, and each human’s physical body and spirit are both key concerns of Islam.But of course this is a false view of Christianity. More precisely, it is a heretical view. It is the view of the early Gnostics, the Manichees, and the Albigensians, all rejected by mainstream Christianity. They posited dualism—that, as Asad says, the body is bad and the spirit good. But mainstream Christianity holds the opposite—like Islam, it holds that all what God has created is good, though of course Islam and Christianity both hold it can be mis-used. Asad appears to have missed the key doctrine of Christianity of the resurrection of the body, found in both the Nicene Creed and the Apostles’ Creed. There is a difference between Christianity and Islam, in that Islam does not recognize original sin and Christianity does have non-heretical strains that emphasize spiritual precedence, such as the eremitic monks, but it is just not correct to posit the dualism that Asad appears to be believe to be central to Christianity.Asad also falls into silly historical errors, such as supposing Islam’s view of the West is dictated by the Crusades, and that the Crusades were the formative moment of Western civilization, whereas in reality the Crusades were forgotten by Muslims (who won, after all) until their memory was resurrected for political purposes in the 19th Century, and were and are of minor importance in the West as well, except as a modern day tool for ignorant Americans to traduce Christianity and the West. He (in passing) also follows the common Muslim habit of erroneously ascribing important scientific inventions to Muslims, from algebra and trigonometry to “Arabic numerals” and the compass, in the usual effort to compensate for Muslim lack of scientific contributions in modern times (or, really, since the 11th Century, and even then mostly by non-Muslims under Muslim domination, and nearly all second-order scientific contributions). But these flaws are understandable and not at all germane to Asad’s basic narrative.He also points out what are today interesting historical nuggets, such as that until the 19th Century Wahhabi “revival,” the Arabs of the Arabian Peninsula were seen as the laxest Muslims at all, and are now the most religious (not always to everyone’s benefit, then or now—Asad, while recognizing certain virtues, notes that it made them “proud, haughty men who regard themselves as the only true representatives of Islam and all other Muslim peoples as heretics”). Finally, he inadvertently confirms a variety of Western views of Islamic cultures as retrograde in certain areas as entirely correct, as when he notes how a family desperately tried and succeeded in hoodwinking him into marrying an 11-year old virgin. (He divorced her when he discovered her age on their wedding night, and did not consummate the marriage.) “[Her mother] was stupefied [by his demand to immediately divorce the girl]. She had never heard of a man who refused so choice a morsel—an eleven-year-old virgin—and must have thought that there was something radically wrong with me.”Presumably this doesn’t really matter for Asad’s personal conversion. He was attracted to the community of believers in Islam; the fact that Islam provides answers to nearly every question in life, particularly those not directly related to spiritual matters, but to all matters of life (in this Islam is not dissimilar to such Christian groups as Opus Dei or Third Order Franciscans, though the comparison probably shouldn’t be stretched); the harmony of Muslim belief; and the peace Islam brought to the people he knew. He says himself that what he had was “a longing to find my own restful place in the world,” and he found it in Islam. One thing to keep in mind, of course, was that the 1920s were a time when many in the West, after the First World War, despaired of any future for the west. As Asad says: “A world in upheaval and convulsion: that was our Western world.” Islam offered a world united in itself, without any upheaval and convulsion, if properly ordered according to its own principles.Asad is broad-minded, tolerant, and fascinating. Those are not characteristics in good odor among many strains of modern Islam, which tends in many cases to be anything but modern. His translation/exegesis of the Q’uran, The Message of the Koran, is banned in Saudi Arabia for supposed Mu’tazili tendencies (perceived as undermining the alleged divine nature of the Q’uran) and a willingness to strongly endorse ijtihad, or continued analysis and reasoning, in exegesis of the Q’uran. But whatever your theological predilection, these characteristics are what make Asad’s memoir very much worth reading.

This is a very well written book done in the form of a very descriptive autobiography. The author looks with his mind through his eyes at people & the world around him in a very passionate way. The inner thoughts of his life and adventures are really captivating. It starts with him remembering the dissatisfied young man he was in Austria. He leaves it to seek adventure and ends up in the Middle East & converts to Islam in 1926. Great story which includes his views about the world and those he met along the way. I was not really in tune with all his personal views but understood his basic feelings. He was born in 1900 & lived in Austria. His birth name was Leopold Weiss. His religious ancestry consisted of a long line of orthodox Rabbis except for his father who was a lawyer. His parents were not religious and this I believe led to his lack of spirituality and turning from Judaism to Islam. His view of Islam became an obsession. He loved everything about the people who lived it and its teachings. I however didn't understand how he seemed to always know all the great and powerful people who taught & ruled on the Arabian peninsula. He was the personal friend & adviser of Islamic Kings, Amirs, Sheiks, Scholars, etc . If so, one might see why he was so taken by the religion. He never the less presents himself as a humble man in tune with the simple life and seeking adventure and his place in life. Really a great book even though he presents a one sided praise of Islam and a disgust for the western civilization. Islam could be a wonderful religion if not for the fanatics who control it. He himself hints to this during his writings but does not understand that he also has become one of them. Very interesting story of a european secular Jew who found his calling with Islam and its people.

Interesting story how I was introduced to this unusual book: our leader of “Islam 101” group in local mosque Pakistani by nationality mentioned Muhammad Asad name once. I found his biography in Wikipedia. I finished his book in three evenings, it was more interesting to me than Three Musketeers that I read in my childhood. His story is so unbelievable... He was born as Jew in Lvov, worked in Germany and finally became Muslim. "Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other; nothing is superfluous and nothing lacking; and the result is a structure of absolute balance and solid composure.” I am not Muslim, but have Muslim’s friends and read whole Quran twice; I’m Christian and like to have conversations with Muslims. It still amazed me how Jew converted to Islam became one of the founders of Pakistan. This book is great reading, full of adventures, stories about Arabs. Just enjoy reading. His another work is "The Message of the Qur'an", a translation and commentary of the sacred book of Islam, the Qur'an. I read it partially, somehow in my group his translation was not recommended for study.

In this extraordinary and beautifully-written autobiography, Asad tells of his initial rejection of all institutional religions, his entree into Taoism, his fascinating travels as a diplomat, and finally his embrace of Islam. Can a modern/secular mind find it way into Islam and appreciate its truth? And if so how is this possible? As I was born in and raised into a Muslim society, I took it for granted that Islam was the true calling of God. At one point in my life, I did some soul searching into what I really believed and found that while I was strong in my faith, I needed help understanding more things about Islam. I found several books that helped but this bok expressed how I really felt. Asad's experience is the perfect testimony of the modern reason finding its way into Islam and at the same time reconstructing the message and significance of Islam for the modern Muslim. It helps us understand the relevance of Quranic message for modernity.

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