Please spare the poor animals this Eid!

thanx for raising these questions, while
qurbani may be part of religion (i`m not sure
to what extent it is -and would appreciate hadith,
and/or Quranic sources) it needs to be done
in a correct manner. If it is not able to be
done in a correct manner (i.e. there is wastage,
animal is not slaughtered properly) then do we
still continue doing this? Or stop until a
distribution of the meat mehcanism is found.
The article raises good questions about these issues.
Altaf http://www.wco.com/

The dead animals wasted in Saudi Arabia is a point well-taken. The rest of the article is (well-meaning) liberal humbug.

One could then argue that instead of de-energizing ourselves by fasting, we should drain ourselves of energy some other way - work on farms or something during Razmazan? And why ``waste`` time and money performing Hajj? Go spent that time and money improving the fabled ummah.

Let us elect a committee of liberal intellectuals to ``optimize`` the theory and practice of Islam as they will.

All of this from Sahih Bukhari book 68. Sahih being one of the two well known books on Sunnah of the Prophet PBU, after reading this and researching a little bit more on your own part, I hope you understand the requirement/need to perform the sacrifice.

Volume 7, Book 68, Number 453:

Narrated Al-Bara:

The Prophet said (on the day of Idal-Adha), ``The first thing we will do on this day of ours, is to offer the (`Id) prayer and then return to slaughter the sacrifice. Whoever does so, he acted according to our Sunna (tradition), and whoever slaughtered (the sacrifice) before the prayer, what he offered was just meat he presented to his family, and that will not be considered as Nusak (sacrifice).`` (On hearing that) Abu Burda bin Niyar got up, for he had slaughtered the sacrifice before the prayer, and said, ``I have got a six month old ram.`` The Prophet said, `Slaughter it (as a sacrifice) but it will not be sufficient for any-one else (as a sacrifice after you). Al-Bara` added: The Prophet said, ``Whoever slaughtered (the sacrifice) after the prayer, he slaughtered it at the right time and followed the tradition of the Muslims.``


Volume 7, Book 68, Number 459:

Narrated Nafi`:

`Abdullah (bin `Umar) used to slaughter his sacrifice at the slaughtering place (i.e the slaughtering place of the Prophet ) . Ibn `Umar said, ``Allah`s Apostle used to slaughter (camels and sheep, etc.,) as sacrifices at the Musalla.``

Volume 7, Book 68, Number 472:

Narrated Anas:

The Prophet offered as sacrifices, two horned rams, black and white in color. He slaughtered them with his own hands and mentioned Allah`s Name
over them and said Takbir and put his foot on their sides.

As far as your comment about all the meat that will be wasted, here is something I read on CNN Interactive:
`` As many as 2 million sheep, lambs and camels are expected to be slaughtered in Mena on Tuesday, in the Eid al-Adha feast of sacrifice. The ritual marks the end of hajj. The slaughter commemorates the sacrifice of Abraham, who was ready to kill
his son Ismail in a supreme act of faith, but was instead allowed to sacrifice a sheep to God. The authorities are again expected to collect about 500,000 carcasses for refrigeration. The meat is distributed to needy Muslims around the world.``

I am not sure what happens to the other 1.5 million, but definitely, not all of it goes to waste.

Hope this helps.

I like that!! Scare the poor animals and then let them go, and make a personal sacrifice of time, energy or money for a good cause without such waste, stench and brutality. Good one, Wasiq.

Dear friends,

My intention is not to injure religious sensibilities, or attempt to demean Islam.
I agree whole-heartedly that Qurbani is a part of the faith itself and I consider myself to be a Muslim. However, does that mean that everything that goes on in the name of Qurbani is according to the spirit of Islam?

There is a Hadith of the Prophet: ``Do not make your stomachs grave-yards of animals``. His own diet was not a diet full of meat and fat that people crave so much today. He ate very simply. Frankly, I think that many who actively profess Islam today would not even be able to survive in the kind of conditions he lived in. He taught us the importance of balance in this delicate and ancient process of life and death. This wisdom pre-dates the Hollywood hoopla that people accuse me of, and is infinitely more intricate.

Qurbani was supposed to fulfill certain social functions, like ensuring the distribution of meat to the needy who do not get a chance to eat meat. I have not seen that to be the case. Instead I have seen Qurbani being performed for all other reasons except that primary reason. Devoid of its spiritual basis, Qurbani in my view is nothing more than a slaughter.

I agree that what transpires on animals is the same, whether they are under a blade in Pakistan or in a modern slaughter-house in the West. People eat meat because of their dietary requirements and traditions, therefore, yes, animals will be killed. But why add a festival of killing animals to that when that festival does not serve its intended purpose?

And then I will ask again, why so much emphasis on sacrifice of animals? Why do people have to go overboard on that (700,000 sheep and 20,000 camels on Hajj this year)? How does sending tons of frozen meat to an underdeveloped Muslim country solve its long-term problems? Is it not better that instead of sending all that meat to Afghanistan, for example, people would invest all that money in the re-building process? Islam is not a religion that teaches blind following of traditions. At every point in our lives, we are asked to ponder about things, so that the faith stays dynamic and alive.

Well-said Wasiq. No sacrifices - period.

Anita

I like that!! Scare the poor animals and then let them go, and make a personal sacrifice of time, energy or money for a good cause without such waste, stench and brutality. Good one, Wasiq.

Correction. No animal or human sacrifices. If nothing else, it is a huge disease hazard - the animals are not checked properly, and the decaying carcasses are magnets for infectious disease. Wasiq raises an excellent point that there is too much emphasis on meat consumption in our societies as a sign of a healthy diet. It is definitely not. I speak only from the medical, not a religious angle - but a diet rich in vegetables and grains is what we should be focused on. The spirit of Qurbani can live on, in many other ways.

Anita

Re Rehan, et. al

I have read fewer responses to the ISSUES Wasiq has raised and more labels attacking him. Why can`t arguments be about the issues? Why can`t you let Allah decide whether or not Wasiq or others like us are in the wrong and let HIM judge us and punish (or reward) us. Please, please, please if you disagree, just tell us why. Dont call people names. It really doesnt strengthen your arguments.

Re: Mr. Bokhari

I read this piece of writing and found unpleasant. I dont know what made you writing such a ludicrous article. Although you mentioned in your response you had no intention to inflict islamic faith as you consider yourself a muslim and at least know what Qurbani is about, I dont think you wrote this with a feeling of humanity. Let`s say this has been the case then why didnt you try to get published this article in New York Times or Washington Post disseminating that humanatarian idea where millions of animals cut every day in North America, but I think you never thought of that. Why? becasue they are very hygenic-concious and keep their slaughter houses clean and at remote distances Right? So this means you took your precious time to write just to inform muslims that how careless they are of their health and diet (as they eat meat upto neck after Qurbani suppressing the philosphy of that) and then the stench which affects directly their brains keeping them behind rest of the world. How patriotic thought!! Bravo. I didnt know anyone could be so thoughtful and serious of muslims health that advises them even to refrain performing their islamic duties.

You are not only one in the boat who use these tactics to inflict on islamic duties and to astray muslims with vulnerable dogma. If you claim you are muslim then you must know that Ibrahim (AH) had try to sacrifice his son Ismail (AH) but Allah who wanted to examine him replaced Ismail with a lamb and the lamb was sacrificed and to perform this Sunnah Ibrahim muslims all over the world sacrifice animals each year. You `simple logic` just to touch animals and let them away is so prodigeous and irrationale that one can mourn on such a muslim. Perhaps next time you would like to `suggest` muslims to save money, time and difficulties just build a small bricks house paint with black color and make seven circles around that and for `Saee` just run over `Mountains in Orangi Town` or `Margalla hills`.

Following is a section of Sura Hajj which I found
to be relevant to the debate (translations and
commentary are by A. Yusuf Ali). I`ve included the whole thing for context at the risk of being
superfluous:

26 Behold! We gave the site to Abraham of the (Sacred) House (saying): ``Associate not any thing (in worship) with Me; and sanctify My House for those who compass it round or stand up or bow or prostrate themselves (therein in prayer). 2797 2798
27 ``And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel lean on account of journeys through deep and distant mountain highways; 2799
28 ``That they may witness the benefits (provided) for them and celebrate the name of Allah through the Days appointed over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want. 2800 2801 2802
29 ``Then let them complete the rites prescribed for them perform their vows and (again) circumambulate the Ancient House.`` 2803 2804
30 Such (is the Pilgrimage): whoever honors the sacred rites of Allah for him it is good in the sight of his Lord. Lawful to you (for food in pilgrimage) are cattle except those mentioned to you (as exceptions): but shun the abomination of idols and shun the word that is false 2805
31 Being true in faith to Allah and never assigning partners to Him: if anyone assigns partners to Allah he is as if he had fallen from heaven and been snatched up by birds or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place. 2806
32 Such (is his state): and whoever holds in honor the Symbols of Allah (in the sacrifice of animals) such (honor) should come truly from piety of heart. 2807
33 In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House. 2808 2809
34 To every people did We appoint rites (of sacrifice) that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food) but your Allah is one Allah: submit then your wills to Him (in Islam) and give thou the Good News to those who humble themselves 2810 2811
35 To those whose hearts when Allah is mentioned are filled with fear who show patient perseverance over their afflictions keep up regular prayer and spend (in charity) out of what we have bestowed upon them. 2812
36 The sacrificial camels we have made for you as among the Symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter) eat ye thereof and feed such as (beg not but) live in contentment and such as beg with due humility: thus have we made animals subject to you that ye may be grateful. 2813 2814
37 It is not their meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the Good News to all who do right. 2815
38 Verily Allah will defend (from ill) those who believe: verily Allah loveth not any that is a traitor to faith or shows ingratitude.

2797 The site of Makkah was granted to Abraham (and his son Ismail) for a place of worship that was to be pure (without idols, the worship being paid to Allah, the One True God) and universal, without being reserved (like Solomon`s Temple of later times) to any one People or Race. (22.26)
2798 Cf. ii. 125. Note that here the word qaimin (`who stand up for prayer`) occurs in place of `akifin (who use it as a retreat). In practice the meaning is the same. Those who go for a retreat to the Ka`ba stay there for the time being. (22.26)
2799 When the Pilgrimage was proclaimed, people came to it for every quarter, near and far, on foot and mounted. The ``lean camel`` coming after a fatiguing journey through distant mountain roads typifies the difficulties of travel, which Pilgrims disregard on account of the temporal and spiritual benefits referred to in the next verse. (22.27)
2800 There are benefits both for this our material life and for our spiritual life. Of the former kind are those associated with social intercourse which furthers trade and increases knowledge. Of the latter kind are the opportunities of realising some of our spiritual yearnings in sacred associations that go back to the most ancient times. Of both kinds may be considered the opportunities which the Pilgrimage provides for strengthening our international Brotherhood. (22.28)
2801 The three special days of Hajj are the 8th, 9th, and 10th of the month of Zul- hijjah, and the two or three subsequent days of Tashriq: see the rites explained in n. 217 to ii. 197. But we may ordinarily include the first ten days of Zul-hijjah in the term. (22.28)
2802 The great day of commemorative Sacrifice (`Id-ul-Adhha) is the 10th of Zul- hijjah: the meat then killed is meant to be eaten for food and distributed to the poor and needy. (22.28)
2803 Tafath-the superfluous growth on one`s body, such as nails, hair, etc., which it is not permitted to remove in Ihram. These may be removed on the 10th day, when the Hajj is completed: that is the rite of completion. (22.29)
2804 The Pilgrimage is completed by the performance of these rites. The Pilgrim should carry in mind the purification he gained in performing his pilgrimage. Then comes the final Tawaf. (22.29)
2805 The general food prohibitions will be found in ii. 173, v. 4-5, and vi. 121, 138- 146. They are meant for health and cleanliness, but the worst abominations to shun are those of false worship and false speech. Here the question is about food during Pilgrimage. Lawful meat but not game is allowed. (22.30)
2806 A parable full of meaning. The man who falls from the worship of Allah, The One True God, is like a man who falls from heaven, His being taken up with false objects of worship is like the failing man being picked up in the air by birds of prey. But the false objects of worship cannot hold him permanently in their grip. A fierce blast of wind-the Wrath of Allah-comes and snatches him away and throws him into a place far, far away from any place he could have imagined-into the hell of those who defied Allah. (22.31)
2807 Sha`air, symbols, signs, marks by which something is known to belong to some particular body of men, such as flags. In ii. 158 the word was applied to Safa and Marwa: see n. 160 there. Here it seems to be applied to the rites of sacrifice. Such sacrifice is symbolical: it should betoken dedication and piety of heart. See below, xxii. 37. (22.32)
2808 In them: in cattle, or animals offered for sacrifice. It is quite true that they are useful in many ways to man, e.g., camels in desert countries are useful as mounts or for carrying burdens, or for giving milk, and so for horses and oxen: and camels and oxen are also good for meat, and camel`s hair can be woven into cloth; goats and sheep also yield milk and meat, and hair or wool. But if they are used for sacrifice, they become symbols by which men show that they are willing to give up some of their own benefits for the sake of satisfying the needs of their poorer brethren. (22.33)
2809 Ila=towards, near. The actual sacrifice is not performed in the Ka`ba, but at Mina, five or six miles off, where the Pilgrims encamp: see n. 217 to ii 197. Thumma = then, finally, in the end; i.e., after all the rites have been performed, Tawaf, Safa and Marwa, and `Arafat. (22.33)
2810 This is the true end of sacrifice, not propitiation of higher powers, for Allah is One, and He does not delight in flesh or blood (xxii. 37), but a symbol of thanksgiving to Allah by sharing meat with fellow-men. The solemn pronouncement of Allah`s name over the sacrifice is an essential part of the rite. (22.34)
2811 The good news: i.e. the Message of Allah, that He will accept in us the sacrifice of self for the benefit of our fellow-men. (22.34)
2812 Some qualities of Allah`s devotees are mentioned here, in ascending order: (1) Humility before Allah makes them receptive, and prepares them to listen to Allah`s Message; (2) fear of Allah, which is akin to love, touches their heart, and penetrates through their inmost being; (3) they are not afraid of anything in mortal life; they take their trials patiently, and they go on in a course of righteousness with constancy; (4) their prayer now is not a matter of form, but a real communion with Allah, with a sense of confidence such as a faithful servant feels in the presence of a kind and loving master; and (5) gratitude to Allah, as shown by practical acts of charity to all fellow-creatures. (22.35)
2813 See n. 2808 to xxii. 33 above. What was expressed in general terms is applied here more particularly to camels, the most precious and useful animals of Arabia, whose mode of slaughter for sacrifice is different from that of smaller animals: the special word for such sacrifice is Nahr (22.36)
2814 There are ethics in begging, as in charity. No approval is given to arrogant and insolent begging, though the relief of distress of all kinds, deserved and undeserved, is included in charity. But those who beg with humility and those who receive gifts with gratitude and contentment are both mentioned for special attention. Charity should not be given for show, or to get rid of importunate demands. It should find out real needs and meet them. (22.36)
2815 The essence of sacrifice has been explained in n. 2810. No one should suppose that meat or blood is acceptable to the One True God. It was a Pagan fancy that Allah could be appeased by blood sacrifice. But Allah does accept the offering of our hearts, and as a symbol of such offer, some visible institution is necessary. He has given us power over the brute creation, and permitted us to eat meat, but only if we pronounce His name at the solemn act of taking life, for without this solemn invocation, we are apt to forget the sacredness of fife. By the invocation we are reminded that wanton cruelty is not in our thoughts, but only the need of food. Now if we further deny the greater part of the food (some theologians fix the proportion at three-quarters or two-thirds) for the sake of our poorer brethren in solemn assembly in the precincts of the Haram (sacred territory), our symbolic act finds practical expression in benevolence, and that is the virtue sought to be taught. We should be grateful to Allah for His guidance in this matter, in which many Peoples have gone wrong, and we should proclaim the true doctrine so that virtue and charity may increase among men.

__________________________
To me it seems that if a Muslim sacrifices without
understanding the concept of benevolence and personal sacrifice, might as well use the bakray
ki raaN to bribe the appropriate people in high places! I don`t see the emphasis on the ritualistic commemoration of Ibrahim almost
slaughtering Ismail (for the sake of Allah, of course), at least not in these ayaat.

Re: Wasiq
With the re-engineering of this ritual, will other`s follow? Exhibiting a mehraab on your
forehead and finishing reading (in Arabic) Quran
three times in shehr-e-ramadan would not be
considered cool anymore? Would interest payments
on your mortgage become exempt from zakaat?

I personally have ``aided`` the qasayee in slaughtering the unlucky bakras. Except for the
one time when the nalaiQ bakra escaped with a head not really on its shoulders did I find it a
bit tedious. I like the added advantage of ``knowing`` what I am eating!

And how are we supposed to hate Hindus if the
Prophet was himself almost a vegetarian! Are you
a RAW agent? Do you eat sushi?

By the way, talking about considering oneself
this or that, I consider myself to be maThahari,
but the medication is helping I think!

Re: Azam
I thought Quran was the one entity which does
not evolve, and yet will not be naturally-selected
against!


If I am moulding these rituals to my code of life,
what do I need them for?

Vote YES on siri-payay!

maTHa: ``If I am moulding these rituals to my code of life, what do I need them for?``

I dont believe that is what WB is suggesting.

I firmly believe we were given minds to USE them, part of which is questioning EVERYTHING.

maTHahari ? does that mean maTHa-eater (like shakahari and masahari?)
Eid Mubarak, and may you eat tons of siri-pa`ay this time around also :)

Wasiq,

A very good article. I understand where you`re coming from. In my opinion, I don`t think you are offending Islam in any way. We should never stop asking ``why``.

To me the spirit of Qurbani is more important than the ritual. Especially when the ritual can`t be sustained in an appropriate manner in a country like Pakistan. I personally feel it is better to make a personal sacrifice - aid charities, communities and various causes with ones time & money, etc. - rather than follow a ritual for the sake of tradition (and yes, dare I say it, even religion). Like BG said, let God decide who`s a good Muslim. On a personal note, my family has never had a Qurbani performed, we prefer to donate funds at a mosque - I don`t think that makes us bad, or good, Muslims. I think it is harmless, hygenic, and more importantly, it helps people who don`t have the proper amenities to prepare and store meat. Just my opinion.

Traditions are often old solutions to old problems, but change is constant.

There has been alot of talk of the ``true spirit`` of qurbani. Let`s not remember why that the raison d`tre of this ritual is even stranger; filthy and grotesque.
A man has a dream that he`s killing his own son. But this is supposedly an extraordinary dream: a command from God to do this unmentionable cruelty. Many times I wonder what kind of sick message are we giving our young children when we teach them to prostrate before a god who gives such orders, eulogize the person who followed them, and throw stones at the good soul who, as the story goes, tried to dissuade Abraham from such barbarism.

Three cheers for the Satan!

MNI

Re: All

Thanks for your responses and criticisms ... here are some individual replies

Re: HK

``Why not re-evaluate it and do it right?`` Yes, why not? And can you guarantee that after a re-evaluation things will be done in exactly the same way?

Re MAK:

As I mentioned in a small note that I posted in the reply section, I do not condone the Western slaughter-houses in any way either. (I think it is not very productive to start referring to the West everytime we start discussing some traditions in the Muslim World.) My point is that faith teaches us not blind emulation but deliberated decision. The facts are in front of us: Do we fulfill the purpose of the institution of sacrifice? At the very least you will agree that sacrifice is more of a ritual than an institution of charity it is supposed to be. There is no compulsion in religion, therefore, I am in no position to lead anyone astray. I am just asking some questions that all Muslims should be asking. I would ask you, how would you change the present situation of Qurbani? How can you benefit the millions of needy Muslims across the world with the incredible spirit of faith during the time of Hajj? Would it not be better if instead of wasting the dead bodies of all those hundred of thousands of animals, we could use those human and material resources more constructively? Please read the short note that I have written in the replies section.

Re: Rehan Rizvi

No, I am not a brown sahib, and was not raised one either. I come from a hard working and honest middle class family, and worked my butt off to get what I have in life. I hope you will understand that I am not casting any aspersions on the faith -- I am voicing some questions that many others have asked before, and we should all be asking, since God has given us the faculty to do so. I understand where the spirit of the sacrifice comes from. We now have to ask ourselves the question if the present situation is in accordance with that spirit.


Re: Kashif

I stand corrected, my figure was a big underestimate. Yes, this year two million animals will be sacrificed. And 500,000 cadavers will be frozen and distributed across the world. I think someone has to find out what happens to the other 1.5 million.

Re: Umer Farouq

Please refer to the little note I posted in the reply section. Yes, people will kill animals for food, but if we cannot fulfill the spiritual basis of the sacrifice, why add another day of mass slaughter of animals, especially if many of those animals will die in vain? We could for example, hold off on sacrificing so many animals during Hajj until there are enough means to freeze all the meat.

Re: amber

Your point is well taken, that some people do get something out of Qurbani. Even if the system is not very efficient, some people do get to see meat once in a year. But don`t you think that in a Muslim society, with charitable Muslims, that should always be the case and should not only be limited to Eid-ul-Adha?

Re: obaid

I agree with your first point (by definition). But let me expound a little on my liberal humbug.

The purpose of fasting and sacrifice is fundamentally different. Though both are spiritually rooted, fasting is primarily directed towards inner purification and self-discipline. Qurbani on the other hand is primarily for social benefit, it provides a festive environment in which people are supposed to share their resources with the less fortunate members of the society. I do not think that one can equate fasting with mere hunger. Therefore talking about the short-comings of an aspect of Islam with overt social implications is not the same as talking about another aspect which is primarily individual.
By taking a new look at how we deal with Qurbani, we are perhaps moving ourselves closer to the spirit of this enterprise. By losing our energy by doing something instead of fasting, we are moving away from the spirit of Ramadan. So I think that the comparison is not proper.

Re: Jawad

I would readily concede that I am not a scholar of Islam, but I would cautiously add that my knowledge is at the very least not a lot less than many others who frequent this forum. So, yes, I am aware of the basic facts. Let`s go from there.

Re: Kishwar

Thanks for sharing your views on this. Definitely, if the primary purpose is not being fulfilled, why kill an animal. I think the opinion of the Islamic scholar in your local masjid regarding this issue makes a lot of sense.

Re: Beatnik

Thanks for clarifying that I am not ridiculing a religion. Yes, we have the faculty to ponder, so why don`t we do so? And I think that the custom of your family probably comes a lot closer to what Qurbani initially intended to achieve anyway.

Re: BG

Thanks for your elucidation. Yes, you are absolutely right BG, we can and should think about this. There are a lot of issues here that we can discuss, and I hope that we do not remain confined to just a few cursory issues. Beyond the issues of logistics and mis-management, are the issues of the spirit of the sacrifice itself. What is the symbolism in the story of Prophets Abraham and Ismail in the first place? Where in all of this lies the balance between death and the sustenance of life?

Re: Waheed Malik

Yes, we should re-examine a lot in a modern context. Why not? What is important is the spirit itself, and not the particulars of how things have been done traditionally over the last few centuries. The situation today is not sacrosanct: it is an accumulation of traditions. So, yes the faith should be open to discussion and to dialogue, and the popular practice of faith should be open to criticism, as is natural in a society of thinking human beings.

Re: Azam Khan

Thanks. You have made a very valuable point. There is a lot that we can learn from the experiences of others.

Re: Anita Zaidi

Yes, you are absolutely right, there is a lot of emphasis on meat in our diet. And culturally the presence of large quantities of meat is considered to be a sign of a good diet. Can you inform us about the medical problems with eating a lot of meat?

Re: MaTha

Thanks for posting the translation of Surah Al-Hajj. There is a lot more to Qurbani than just sacrificing an animal.

Re: BG

Actually, I don`t know what Wasiq`s intended purpose is. Making remarks to suggest that we`ve
lost the spirit of Islam in our acts assumes its
presence at a certain past moment and our ability
to recognize its absence. If we feel compelled
to rekindle this ``Islamic`` spirit, how come we
can fuel it with ideas which might well have been
borne by Christian, Jewish, Buddhist, Humanitarian, etc. etc. philosophies and traditions? Are we enslaved by the event of our
birth? We would be re-engineering Judaism, Christianity, etc. if those were the original
faiths drummed into us! Maybe, it is just what happens when you mix a deep, aged inertia
with a strong desire to change. The realization
that Qurbani nowadays is devoid of its real
meaning is closely followed with similar discoveries about namaaz, roza, hajj, zakaat
and other ritualistic good deeds. Once we
have given ``meaning`` to all these ``pillars``
we might find it useful to baptize our new
religion, after all there is no quota on
naming religions, is there?


The arbitrary nature of it all truly gives profundity to an
otherwise facetious remark:
halaNkeh is say farQ to paRta naheeN!