Click here to load whole tree
NITAAI-Veda.nyf > All Scriptures By Acharyas > Interfaith > Chand Kazi and Chaitanya > 05 The Conversation



Chand Kazi informed Chaitanya Mahaprabhu, "I call your grandfather, your mother's father, my , uncle. So in that way your mother is my sister according to our village relationship, and you are my nephew. So how is that my nephew is so much angry upon his uncle? Is that good?"Chaitanya Mahaprabhu could understand that Chand Kazi had calmed down, as he now took the role of uncle.Chaitanya said, "Yes, my dear uncle, I know that. It is not my duty to be angry with you, but how is that, I am your nephew, I have come to your home, and you went upstairs, you did not receive me? Anyway, what is done is done. Forget it. My dear uncle, I have come to your home just to ask you some questions.""Yes," the Kazi replied, "You are welcome. Just tell me what is on your mind."Mahaprabhu said: "You drink cow's milk; therefore the cow is your "mother". And the bull produces grains for your maintenance; therefore he is your "father". Since the bull and cow are your "father" and "mother", how can you slaughter and eat them? What kind of reli¬gious principle is this? On what strength are you so daring that you commit such sinful activities?"

Everyone can understand we drink the milk of cows and take the help of bulls in producing agricultural prod¬ucts. Therefore, since our real father provides us with food and our mother gives us her breast milk by which we grow and develop, the cow and bull are considered like our father and mother. According to Vedic scriptures, there are seven mothers of humanity, of which the cow is one. Therefore Chaitanya Mahaprabhu challenged the Muslim Kazi, "What kind of religious principle do you follow by killing your father and mother to eat them?" In any civilized human society, no one would dare kill his father and mother for the purpose of eating them. Therefore Chaitanya Mahaprabhu challenged the Kazi's way of life as patricide and matricide.


The Kazi replied: "As you have your scriptures called the Vedas and Puranas, we have our scripture, known as the Holy Qur'an."Chand Kazi agreed to talk with Chaitanya Mahaprabhu on the strength of the scriptures. According to the Vedic scripture, if one can support his statement by quoting from the Vedas, his argument is perfect. Similarly, when the Muslims support their statements with quotations from the Qur'an, their arguments are also authorized. When Chaitanya Mahaprabhu raised the question of the Kazi cow killing and bull killing, Chand Kazi began to refer to nis understanding of Islamic scriptures."According to the Qur'an, there are two ways of advancement — by increasing the propensity to enjoy or decreasing the propensity to enjoy. On the path of decreasing attachment, the killing of animals is prohibited."


In the Holy Qur'an we find the following ayats:


"Beautified for mankind is love of the joys (that corne) from women and offspring, and stored-up heaps of gold and silver, and horses branded (with their mark), and cattle and land. That is comfort of the life of the world. Allah! With Him is a more excellent abode.Say: Shall I inform you of something better than that? For the righteous are Gardens in nearness to their Lord with rivers flowing beneath. Therein is their eternal home with pure companions and the good pleasure of Allah. Allah is the Seer of His servants." (3.14-15)


"Some of you desired the world, and some of you desired the Hereafter." (3.152)Thus the Holy Qur'an describes two classes of people:


1) Those who are attached to sense enjoyment and desire heavenly happiness;

2) Those who renounce everything and strive for love of God.


For the general mass of people who are still unable to control their senses (tongue) provision for eating meat has been granted but it is not recommended. So rules and regulations exist to slowly help one give up such a bad habit (taste). But for those who desire the highest perfection of life, love of God, meat eating is forbidden.For example, the following ayat in the Holy Qur'an (5.3) states:"Forbidden to you (for food) are meat of dead animals, blood, the flesh of swine, and that on which has been invoked the name of other than Allah; and the dead through beating; that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which has been (partly) eaten by a wild animal; unless you are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety."


Thus we can understand from this verse of the Holy Qur'an that not every meat is permitted for consumption. Only meat of an animal which has been expressly sacrificed for food with the Takbir, which means the solemn mode of slaughter (zabh) with the name of Allah duly pronounced over it. This means that sacrificing animals for food is a personal affair. It does not imply opening slaughterhouses and daily killing hundreds of thousands of animals in an organized way. Those who want to eat meat should do this the proper way individually, because everyone must understand that they will bear the reactions of killing animals. We will be held respon¬sible for our actions. On the Day of Judgment, all dead creatures will come to life and will take vengeance on those who had either teased them or killed them. This concession is given by Allah to those who cannot restrain from meat eating. By eating halal, lawful meat they will gradually subdue their passion and give up meat eating. This will help to develop fine spiritual sentiments, namely love for Allah.


Besides this, it is mentioned in sura "Al-Ma'ida" that within the limits of Mecca, most holy place, slaughtering of animals is prohibited:"Animals of the chase are forbidden while you are in the Sacred Precincts or in the state of pilgrimage." (Qur'an 5.1)


This means that hunting and game are forbidden "while you are hurumun," i.e., while you are


1) in the Sacred Precincts, Mecca or

2) in the special pilgrimage garb {ihram).


It is also explained in the sura "Al-Ma'ida" that: "O you who believe! Kill not game while in the Sacred Precincts or in the state of pilgrimage. If any of you does so intentionally, the compensation is an offering, brought to the Ka'ba, of a domestic animal equivalent to the one he killed. As adjudged by two just men among you; or by way of atonement, the feeding of the poor; or its equivalent in fasts: that he may taste of the penalty of his deed. Allah forgives what has past; but for repetition Allah will punish him for Allah is Exalted, and Lord of Retribution." (Qur'an 5.95)This means that if someone kills an animal intention¬ally within the limits of Mecca, one should then present one domestic animal of equal value to the Ka'ba. In case one has no domestic animals, one shouid give in charity food equivalent in value to the price of the killed animal. Otherwise the offender must fast as many days as the number of the poor that would have been fed by the value of the animal killed. Thus killing animals is a great sin and therefore, it is prohibited in a holy place like Mecca.


In sura "As-Saffat" of the Holy Qur'an (37.99-109) there is the following narration:"He (Ibrahim) said: lI will go to my Lord! He will surely guide me! O my Lord! Grant me a righteous (son)!'

So We gave him the good news of a forbearing son.Then, when (his son) was old enough to work with him, (Ibrahim) said: "O my dear son, I have seen in a dream that 1 must sacrifice you. Now see what is your view!' (The son) said: X) my father! Do as you are commanded. You will find me, if Allah so wills one of the steadfast.'So when they both submitted (to Allah), and he had laid him prostrate on his forehead (for sacrifice),We called out to him, O Ibrahim!You have already fulfilled the dream!' Thus indeed do We reward those who do right.For this was a clear test.Then we ransomed him with a tremendous victim.And We left for him among generations (to come) in later times:


'Peace and salutation to Ibrahim!'"


Thus Ibrahim (Abraham) was born in Ur of the Chaldees, a place on the lower reaches of the Euphrates, not a hundred miles from the Persian Qulf. Where the worship of the sun, moon and stars was the prevailing form of religion. Ibrahim revolted against this quite early in his life. They also had deities in their temples, which probably represented heavenly bodies and celestial winged creatures. He was still a youth when he smashed the false deities. After this he was marked as a rebel and persecuted. He was thrown into a fire. But the fire became cool by the will of God and Ibrahim was saved. Then he left his ancestral lands and avoiding the Syrian Desert, came to the fertile lands of Aram or Syria. This was the Hijrat (Flight) of Ibrahim. He left his people and his land, because the Truth was dearer to him than the ancestral falsehoods of his people. He entrusted himself to Allah, and under Allah's guidance he laid the foundations for great people.

The first-born son of Ibrahim, namely Ismail was born in the fertile land of Syria and Palestine. The name itself is from the rootSami'a, to hear, because Allah had heard Ibrahim's prayer (The Qur'an 37.100). Ibrahim's age when Ismail was born from his Arab maidservant Hajar was 86 (Genesis 16.16). The boy's main quality was to be halim, "forbearing". This title is also applied to Ibrahim (The Qur'an 9.114; 11.75). It refers to the patient way in which both father and son cheerfully offered to suffer any self-sacrifice in order to obey the command of Al¬lah.


Once, after Ismail had grown up to the age of discretion, Ibrahim had a dream that he now had to offer his only son in sacrifice. The command was conveyed to him via a dream. It was a test of devotion for both father and son. Ibrahim consulted his son. The son readily consented, and offered to stand true to his promise if his self-sacrifice was reaUy required. Actually, the trial and

sacrifice was demanded of both Ibrahim and Ismail. Ibrahim had to sacrifice his only dearmost son and Ismail had to sacrifice his dear life. Finally this sacrifice was about to take place in the valley of Mina, six miles north of Mecca. Ibrahim was ready to sacrifice his son but his hands were refusing to act. Then with great endeavor he forced his hands to cover his son's eyes with a cloth and took a knife in his hand. As he tried to sacrifice Ismail, by the will of God the knife became very dull. At that moment Allah being satisfied, replaced Ismail with a fine ram. So there was a ram instead of his son. Thus the son was saved and the ram was sacrificed (some scholars say that the ram was also saved).


Since that day, the Id Day or Day of Sacrifice came into practice. On this day in the valley of Mina, six miles north of Mecca, a commemoration sacrifice is annually celebrated as a rite of the Hajj on the tenth of Zul-Hijjah in Memory of this Sacrifice of Ibrahim and Ismail. This festival is also celebrated by all Muslims around the world. Millions of animals are annually slaughtered on this day. But let us carefully consider what was the main lesson of Allah's teaching on that occasion. Did Allah ask for Ibrahim's dearmost object or did He ask for a ram? If Allah-Taala had liked a ram, He would have asked for a ram. But it was solely to test the devotion of Ibrahim and Ismail, He had ordered this sacrifice to examine them both, and to save the son of Ibrahim, He replaced Ismail with a ram. now, just think carefully, to try to please Al-lah-Taala, instead of dedicating one's dearmost object, how justifiable is it to just kill a ram?Clearly Allah's lesson here is: we should be ready or at least try to cultivate the attitude that for Allah's pleasure, we should be ready to give up our dearmost ob¬ject, be it son or wealth as Ibrahim and Ismail did.Unfortunately it seems the general mass of people have held on to the external event as a reason or excuseto justify the sacrifice of animals on a daily basis, not at all for the pleasure of Allah but simply for the pleasure of the tongue.


This whole event is symbolic. As it is proclaimed in the Holy Qur'an (22.37):"It is not their meat nor their blood, that reaches Al¬lah; it is your piety that reaches Him."Thus Allah does not require the flesh and blood of animals, much less of human beings. Mo one should suppose that meat or blood is acceptable to God. It was a Pagan notion that Allah could be pleased by blood ac¬rifice. But Allah accepts the offering of our hearts. Allah does not delight in flesh and blood. But He does desire the giving of our whole being to Him, of which the prac¬tical symbol is that we should give up something very dear to us, if duty requires that sacrifice. It was indeed a great occasion, when two men, the father and the son, showed the example of self-sacrifice in the service of Allah which is needed to qualify one for the supreme goal of life. This example made it clear that the only sacrifice, which God requires from man, is the Surrender of his will and purpose — i.e. Al-Islam.Actually qurban, the animal slaughtering process ordained for Muslims, has an esoteric and exoteric mean¬ing. While qurban externally refers only to Muslim dietary laws, inwardly qurban requires that we sacrifice our life to the devotion and service of God, and that we sacrifice our beastly qualities rather than the life of an animal.


Bawa Muhaiyaddeen explains: "Qurban does not mean slaughtering chickens, cows or goats. There are four hundred trillion, ten thousand beasts here in the heart, which must be slaughtered. They must be slaughtered in the qalb [the inner heart]. After these things have been slaughtered, what is eaten can then be distinguished as either halal [permissible] or haram [forbidden]." Ultimately, the great ustad [preceptor] concludes, "everything that is seen in the world is haram. What is seen in Allah [God] alone is halal. Please eat that."'In the traditional qurban, the prayer known as the Kalimah is recited to remove the inferior qualities of the animal. The recitation of the powerful Third Kalimah will not only purify the animal slaughtered for consumption, but also all those who are present at the sacrifice, so that they will no longer want to slaughter animals. This will only work, however, if the prayer is said with pure devotion.In Islam, sacrificial animal slaughter is a detailed process. Factually the whole procedure is meant to minimize the killing of animals. Thus, Bawa Muhaiyaddeen explains:"While you recite the Kalimah, you must complete the severing in three strokes of the knife, one for each recitation. The knife has to be swept around three times, and it must not touch the bone. It must be extremely sharp, and the length is prescribed according to each animal so much for a fowl, so much for a goat, so much for a camel. ... Also, the animal must not regur¬gitate any food, and it must not make any noise; otherwise, it becomes haram.


The person who holds the animal and the person who cuts it must always observe the five times prayer. There¬fore, it must be the Imam and the mu'azzin who perform the qurban, because very often they are the only ones who regularly observe the five times prayer. This also means that the qurban must take place near a mosque where two such people can always be found. Before beginning the slaughter, they must first perform their ablutions, and then they must recite the kalimah three times and feed water to the animal which is to be sacrificed. The neck of the animal must be turned in the direction of the Qiblah [Mecca], so that the eyes of the sacrificial animal look into the eyes of the person who is doing the sacrifice. The person must look into the eyes of the animal and then, saying the kalimah, he must cut the neck. And he must continue to look into the eyes of the animal until its soul departs, repeating the Zikr all the while. Then after the soul has departed, he must say the kalimah once again and wash the knife. Only then can he move on to the next animal. He has to look into the animal's eyes, he has to watch the tears of the animal, and he has to watch the animal's eyes until it dies — hopefully, his heart will change."2 Once, Allah told the Holy Prophet Muhammad, "With this qurban the killing will be greatly reduced, for where they used to kill 1,000 or 2,000 in one day, they will now be able to slaughter only ten or fifteen animals. If they started after morning prayers, it would be ten o'clock by the time they are ready to begin, and they could slaugh¬ter only until eleven o'clock when they must prepare for the next prayer. In addition, it takes about fifteen or twenty minutes for each animal, because he has to wait until the soul has departed." This is how Allah instructed the Holy Prophet.


Then the people complained, "How can we do this? We can kill only so few! Our enjoyments and our festi¬vals are being curtailed."But Allah said, "Each one of you does not need to sacrifice one animal; you do not need to sacrifice one animal for each family. In place of forty fowls, kill one goat. In place of forty goats, kill ten cows. And in place of forty cows, kill ten camels. Sacrifice ten camels and then share the meat among the different families." So in place of four hundred animals only forty might be killed. The killing was reduced by that much. Thus, Allah passed down the commands to the Holy Prophet to reduce the taking of lives.So, the conclusion is that if one understands the qurban from within with wisdom, its purpose is to re¬duce the killing of the poor animals. However if one simply looks at its surface meaning, one will only think its meaning is to supply one with food and satisfy his infe¬rior craving.Thus, the esoteric imperative behind Islamic dietary laws is that Muslims aspire to develop compassion and mercy, first by minimizing the amount of animals one is able to kill (by following all the regulations), and then, its aim is to help one give up animal slaughter alto¬gether.


It is mentioned in sura "Al-An'am," or "Cattle" that:"There is not an animal on the earth, nor a flying crea¬ture flying on two wings, but they are people like unto you." (Qur'an 6.38)Thus "animals living on the earth" include those living in the water — fish, reptiles, crustaceans, insects, as well as four-footed beasts. Flying creatures are sepa¬rately mentioned, "lair," which is normally translated as "bird," is anything that flies, including mammals iike bats. In our pride we may exclude animals from our purview, but they all live a life, social and individual, like ourselves, and all life is subject to the plan and will of Allah. We have no right to destroy or kHl these creatures, even flies and insects what to speak of birds and beasts. We never created them so we have no right to destroy them. The Holy Qur'an states that they are people like you. They are also citizens of this planet. They are also under the protection of God and the Governments. It is the duty of the government to protect its subjects, which includes the innocent helpless animals, and punish those who torture and kill them.


It is clearly mentioned in the Holy Qur'an what kind of food Allah creates for the human beings:"Therewith He causes corn to grow for you, and the olive and date-palm and grapes and all kinds of fruit. Verily in this is a sign for people who reflect." (16.11)"A sign for them is the dead earth. We revive it and We bring forth from it grain so that they eat thereof.And We produce therein gardens of the date-palm and grapes, and We have caused springs of water to gush forth therein.That they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?" (36.33-^35)"It is God Who sends down rain from the sky, and gives therewith life to the earth after its death. Surely, in that is a sign for people who have ears to hear. In cattle, too, there is a lesson for you: We give you to drink of what is in their bellies, between filth and blood — pure milk, sweet to those who drink. And we give you the fruits of the date-palms and the vines from which you derive sweet-tasting liquid and fair provision. Indeed, this is a sign for men of understanding. And your Lord inspires the bees, saying, 'Build your homes in the mountains, in the trees and in the thatch of roofs; then feed on every kind of fruit and follow the ways of your Lord, so easy to go upon.' Then there comes forth out of their bellies a liquid of various colors wherein is healing for men. Truly, in this a sign for people who reflect." (16.65-69)


From these ayats it is obvious that Allah creates milk, honey, corn, grains, olives, dates, grapes and all kinds of fruit as food for mankind. Indeed it is a sign for people who have an understanding. We should be thankful to Allah for His mercy and not ungratefully shed blood of innocent helpless animals simply to please an uncon¬trolled tongue.The Holy Qur'an (5.1) offers concessions as interme¬diary stages towards a pure and spiritual diet:"Oyou who believe! Eat of the good things with which we have supplied you, and give God thanks if you are His worshippers. Only that which dies of itself, blood, and swine's flesh, and that over which any other name than that of God's has been invoked, God has forbidden you."Here the Qur'an clearly states that pork is impure and that animal blood is not fit for human consumption. The Muslims, then, run into a dietary contradiction: blood is forbidden — it is impossible to completely separate blood from animal flesh — so if one eats meat, blood is being consumed as well. In the words of the Holy Qur'an, this, indeed, is a "portent for people who think."Ultimately, the Holy Qur'an encourages Muslims to eat wholesome, healthy foods. In describing lawful and unlawful foods, the Holy Qur'an (7.157) emphasizes: "He [the Holy Prophet makes lawful to them the good things of life and he forbids them the bad things."Once the Holy Prophet Muhammad ordered Hazrat Ali: "Don't make your stomach a grave yard of innocent birds and animals." From that day Hazrat Ali faithfully followed this instruction giving up eating meat.


Another time the Holy Prophet Muhammad said:"Whoever is kind to the lesser creatures is kind to himself."It is explained in the Hadith (traditions):Once the Prophet passed by certain people who were shooting arrows at a ram and becoming disgusted he said, "Maim not the brute beasts."Another time, the Prophet, seen wiping the face of his horse with his cloth, and being questioned in regard to it, said, "At night I received a reprimand from God in regard to my horse."A man once robbed some eggs from the nest of a bird, whereupon the Prophet had them restored to the nest. "Fear God in these dumb animals," said the Prophet, "and ride them when they are fit to be ridden — and get off them when they are tired."Followers asked: "Verily, are there rewards for our doing good to quadrupeds and giving them water to drink?" And the Prophet answered, "There are rewards for benefiting every animal having a moist liver."3The Holy Prophet Muhammad always stressed the importance to show mercy to the lesser creatures. We should deal with them as if they are our younger brothers. If a younger brother is less intelligent, it does not mean we have the right to kill him but actually being in a superior position means we have a duty to protect his wellbeing. A father will never be pleased if his elder, more intelligent sons were to kill his younger sons simply because they were in a weaker, less intelligent position. Similarly Allah is not pleased when He observes humans killing and giving pain, and suffering to His lesser creatures.


According to the Hadith, the Holy Prophet Muhammad said:"One who kills unnecessarily, even a sparrow will be questioned by Allah on the Day of Judgment.""One who takes pity on cutting the head even of a sparrow, and feels compassion towards the sparrow, Al¬lah will similarly show mercy towards him on the Day of Judgment.""Killing any living beings besides those who are in¬flicting pain is forbidden."4"If the beasts will know about their inevitable death, as humans do, they will not eat flesh."5Biographies of the Holy Prophet Muhammad include narrations that clearly display his love for animals. For instance, Margoliouth, one of the Holy Prophet Muhammad's chief biographers, writes, "His humanity extended itself to the lower creation. He forbade the employment of towing birds as targets for marksmen and remonstrated with those who ill-treated their camels. When some of his followers had set fire to an ant-hill he compelled them to extinguish it. ... Acts of cruelty were swept away by him."6


Other biographers, such as Dr. M. Hafiz Syed, point out that the Holy Prophet Muhammad instructed those who eat meat to wash out their mouth before going to pray. While it is certainly a Muslim custom to clean one's mouth before going to prayer, many biographers say that only meat is emphasized in this connection and not any other food.7


The Holy Prophet Muhammad always showed the greatest compassion — "universal compassion" — and he strongly advised his followers to do the same. A touch¬ing example from his life shows how far his empathy extended. Awaking from a nap one afternoon, he found a small, sick cat fast asleep on the edge of his cloak. The Holy Prophet cut away the piece of his garment so that the cat could continue to sleep undisturbed. Is this a man who would advocate the unnecessary slaughter of harmless beasts? "Show sympathy to others," the Holy Prophet Muhammad taught, "especially to those who are weaker than you."8


In one popular Hadith (tradition), the Holy Prophet Muhammad is depicted as having rebuked his followers for not showing universal compassion. "But we do show compassion," they insisted, — "to our wives, children and relatives." The Holy Prophet Muhammad responded, "It is not this to which I refer. I am speaking of universal mercy."The Holy Prophet Muhammad's earliest biographers indicate that he preferred vegetarian foods, saying that he liked milk diluted with water, yogurt with butter or nuts, and cucumbers with dates. His favorite fruits, which he was known to subsist on for weeks at a time, were pomegranates, grapes and figs, and he liked a morning drink of soaked, crushed dates. He was particularly fond of honey, often eating it mixed with vinegar, and he is quoted as saying that in a house where there is vinegar and honey, there will certainly be the blessings of the Lord. He also liked a preparation called hees, made from butter, dates and yogurt.


Furthermore, according to extensive biographical accounts, the Holy Prophet Muhammad has been quoted as saying, "Where there is an abundance of vegetables, a host of angels will descend on that place."It is narrated in the Sahih Al-Bukhari (3.51) that once As-Sa'b bin Jaththama Al-Laithi presented a piece of meat to the Holy Prophet Muhammad but he refused to accept it.

The Holy Prophet Muhammad's death emphasizes the harmfulness of eating meat. The story goes that a non-Muslim woman invited the Holy Prophet and some of his companions to a meal and served them poisoned meat. The Holy Prophet Muhammad knew by spiritual insight that the meat was poisoned, so he immediately spat it out, but one of his companions who chewed and swallowed the meat died on the spot. Although it was not his custom to eat any food prepared by a non-Muslim, mysteriously on this occasion he accepted. The poisoned meat put him in a sickbed for about two years, and fi¬nally, in 632 AD, he died. According to some scholars, the Holy Prophet Muhammad ate the poisoned meatjust to show the stubborn masses the danger of eating meat.


Those Muslims who go for Haj (pilgrimage) to Mecca, wear a simple garment of unstitched cloth in two pieces which is called ihram. The wearing of such a pilgrimage garment (ihram) is symbolic of a person renouncing the vanities of the world. From the time he wears these religious garments, absolutely no killing is allowed: not even mosquitoes, bugs, grasshoppers, or any other living creatures. If a pilgrim sees an insect on the ground, he will gesture to stop his comrades from inadvertently step¬ping on it. After this and until the end of the pilgrimage he must not wear any other clothing, or ornaments, anoint his hair, use perfumes, hunt, or do other prohibited acts. Even if a louse lands on this ihram it is not to be thrown of onto the ground but allowed to remain on the ihram. If the casting away of an insignificant living being like a louse is forbidden in Islam, just think how much more inauspicious is the killing of animals.


It is said mAine-Akbari that on several occasions such as from Friday to Sunday and eclipse days, the great king Akbar abstained from eating meat.Islamic saints have laid great stress on leading a noble life, a life of renunciation and compassion, eating simple foods and abstaining from meat. They themselves avoided any meat eating. Sheikh Ismail, Khwaja Moinuddin Chisti, Hazrat Nizammuddin Aulia, Bu Ali Qalandas, Shah Inayat, Mir Dad, Shah Abdul Karim etc., were Muslim saints whose path was pious living, cen¬tered on self-restraint, love and affection for all and vegetarian eating. They said:


"Ta bayabin dar bahishte adenja, shafkate banumaye ba khalke Khuda


If you want to live in heaven for all time to come, then behave in a spirit of compassion and sympathy for the entire creation of God."The famous Muslim saint, Mir Dad, said that anyone who eats the flesh of any living being shall have to repay it with his own flesh. He who breaks another living being's bones shall have his own bones broken. Every drop of blood-shed will have to be accounted for by one's own. Since that is the eternal law.The great Muslim saint Sarmad condemned meat-eating by saying that the light of life is asleep in metals, is dreaming in plants, is awake in animals and is completely alert in human beings. Kabir, addressing Muslims, makes it clear that even fasting (Roza) is in vain if its practitioner lets his tongue dictate the killing of living beings for the sake of taste. Allah will not be pleased in this way.Also during Silloh no meat is taken, because it is said, that meat is a bad food which disturbs prayers. Everyone knows that meat eating increases passion. It is very difficult to pray and concentrate the mind on Allah in a passionate condition. Therefore it is recommended by the great saints of all ages that vegetarian food is much more suitable for spiritual practices. If one wants to in¬crease peace of mind and concentration on Allah, he should decrease or, better, stop eating meat altogether. It is practical advice from which everyone will get im¬mense benefit.Summarizing the above-mentioned statements, we can easily and naturally conclude that meat eating is a great impediment on the path of spiritual advancement. Those who are sincerely trying for spiritual progress should restrain from eating meat. On the path of de¬creasing material attachments and increasing spiritual attachment to God, restraining from eating meat is compulsory.