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In The name of Allah,The Most Merciful,The Most gracious


by Salmaan ibn Fahd al-‘Awdah

Allah says:

“Men are the protectors and maintainers of women because of what Allahhas preferred one with over the other and because of what they spendto support them from their wealth.”[Sûrah an-Nisâ’: 34]

What does it mean that men are “protectors and maintainers” of women?  To answer this question, let us first look at the Arabic word that weare translating as “protectors and maintainers”. This word is“qawwâmûn” the plural of “qawwâm”.

This word – qawwâm – in turn, is an emphatic form of the word“qayyim”, which means a person who manages the affairs of others. Theqayyim of a people is the one who governs their affairs and steerstheir course. Likewise, the qayyim of a woman is either her husband orher guardian – the one who has to look after her and ensure that herneeds are met.

When Allah says: “Men are the qawwâmûn of women…” it means – and Allahknows best – that men are held liable for handling the affairs ofwomen and are responsible for the women under their care. A husband,therefore, has the responsibility of taking care of his wife,protecting her, defending her honor, and fulfilling her needsregarding her religion and her worldly life. It does not mean – as alltoo many people have falsely assumed – that he has the right to behaveobstinately towards her, compel her, subject her to his will, suppressher individuality, and thus heinously negate her identity.

His status as protector and maintainer is pure responsibility, pureliability, and not so much a position of authority. It requires fromhim that he uses his good sense, thinks carefully about what he does,and exercises patience. It means that he cannot be hasty and offhandedin his decisions. It does not mean that he can disregard his wife’sopinions and belittle her good person.

Why does Islam make men the protectors and maintainers of women?

The verse gives us two reasons why men are given this burden toshoulder. Allah says: “…because of what Allah has preferred one withover the other…” and “…because of what they spend to support them fromtheir wealth.”

A problem arises when it is said that men have a preference to women.Then we see all those organizations, establishments, and activists whocall to women’s equality stirring into motion, jumping up ready tofight over this point, and going off on all kinds of tangents in theirthinking. Rather, they should pause long enough to properly understandwhat it means when Allah says: “…because of what Allah has preferredone with over the other …” This proper understanding can only be hadin the light of the Qur’ân and Sunnah and their sound application.

Those who go overboard in asserting the rights of women and claim thatthe woman in Islam is oppressed and that Islam does not do her justiceare driven to the point where they transgress against the very textsof the Qur’ân and Sunnah. In the name of “equality”, they demandabsolute uniformity in matters of inheritance, in governance, and ineverything else wherein a distinction between the sexes is made,sometimes taking matters so far that it is the men who have to chaseafter the hope of equality with women.

This brings us back to the question of what the verse is saying. Is itindicating that there is some inherent preference of men over women,something that is built into their very natures? The scholars ofQur’ânic commentary have taken two approaches to this matter.

The first approach is to refer the matter of the verse back to thenatural makeup of men and women, with respect to their intellects,their different manners of thinking, and their natural strengths. Theyfound that men, by nature, are more hot-blooded, tending more towardsstrength and severity, while women’s natures are cooler, tending moretowards gentleness and weakness.

The second approach is to look at it from a legal angle – that Allahhas imposed upon men to pay dowries to the women they wish to marryand has made men liable to spend on women and provide for them. Thisis the preference that men have over them. Likewise, Allah has placedprophecy with men only, as there has never been a woman prophet. Inthe same way, Allah has made the offices of supreme politicalauthority and the obligations of jihad the exclusive domain of men.

The issue of testimony is also brought up in this regard, for Allah says:

“And bring to witness two witnesses from among your men. And if thereare not two men available, then a man and two women from those whomyou accept as witnesses – so that if one of them errs, the other canremind her.”[Sûrah al-Baqarah: 282]

Others using this approach have cited certain acts of worship, likethe fact that the Friday prayer and congregational prayers areprescribed only for men and not made compulsory on women.

The fact that men can have four wives while women cannot have morethan one husband, or the fact that men have the exclusive option ofimmediate divorce have also been advanced as an interpretations.

With respect to both of these approaches, there are two observationsthat we can make:

The first is that the followers of both approaches agree on apreference of men over woman on the basis of Allah’s words: “…becauseof what they spend to support them from their wealth.”

The second is that the opinions of the commentators regarding whetheror not the preferentiality refers to the natures of men and women isall based on their discretionary opinions (ijtihâd) with respect totheir understanding of the verse. In any event, it would be fair tosay that Allah has indeed singled out men for certain distinctions –prophethood, supreme political office, jihad, and military service,among other things – and this is because men have a nature differentthan that of women. This is a conclusion that all reasonable peoplewould have to agree upon. The obligation imposed upon men by Islam toprotect and maintain women should be seen in the context of thedifference in their natural makeup and that the purpose for this is tosecure the best interests of women.

Allah’s laws always accord with nature and take into consideration theunique gifts that Allah has bestowed upon each half that makes up thehuman whole – the man and the woman, so that those gifts can beemployed to their maximum effectiveness.

We must remain cognizant of the fact that both men and women areAllah’s creations. And that Allah would never oppress any of Hiscreatures. He prepares each of His creations to the purpose that heintends for it and bestows upon it the innate abilities needed tocarry out that purpose.

Allah has made it of the exclusive qualities of women that they fallpregnant, bear children, and nurse them. Therefore, she is by natureburdened with the care of what the union between a man and a womanbrings about, and it is an immense responsibility. Not only is it aheavy responsibility, it is a critical one, not something that can beapproached lightly, without the physical, mental, and emotionalpreparation that Allah has bestowed exclusively upon women.

On this basis, it is only just that Allah would burden the other halfof humanity – the men – with the task of fulfilling the needs of thosewomen and protecting them, and that He would bestow upon men theinnate physical, mental, and emotional qualities that would allow themto excel in doing what is required of them. Moreover, he would requiremen to be financially liable for the women under his care, since thisis a necessary consequence of the duties he has to carry out. Thesetwo elements are, essentially, what the verse is talking about.

It is interesting to point out that the examples given by thecommentators who follow the legal approach – things like prophethood,supreme political office, military duty, and carrying out certainreligious rites like the call to prayer and congregational worship –are merely consequential of the natural dispensation of men. Thereason these duties are suited to men is because men are not otherwisepreoccupied with domestic burdens that would prevent them fromcarrying them out.

Though prophethood, for instance, is an honor of the highest degree,it is by no means the cause of why men are the protectors andmaintainers of women. The distinction of prophethood can neither bederived from these duties, nor is it remotely indicative of anygeneral preference of men with regards to women. It is but a fact thatall the prophets were men.

Likewise, when we look at religious duties like making the call toprayer, leading the prayers, and giving the Friday sermon, we mustacknowledge that these duties were given to men by the decree ofIslamic Law. In no way do they necessitate that men are distinguishedwith every other possible legal ruling. Had Allah instead delegatedthese religious duties to women, this would not in any way haveprevented men from being burdened with their protection andmaintenance.

I must reiterate the point that the protection and maintenance givento men over women in no way implies the denial of the woman’sidentity, whether in the context of the home or her position insociety at large. It is merely a role to be played by men within thefamily environment so that this important social institution can beproperly managed, safeguarded, and upheld. The presence of a managerin a given institution does not negate or diminish the individualityor the rights of the others who share in it or of those who work forit. Islam has clearly defined what the protection and maintenance ofwomen entails for men – the care and protection, the manners andbehaviors, and all liabilities associated with it.

How the Prophet (r) put this duty into practice

The Prophet (r) was not an emperor who lorded over his family. When welook carefully at his life, we would find it the most eloquenttestimony of what we have stated above – that a man’s protection andmaintenance of women in no way entails obstinacy, compulsion, orsubjugation. ‘Â’ishah said about her husband:

“When he was at home, he was totally involved in housework.”

He was very clement. One of his wives woke up in the middle of thenight and discovered that the Prophet (r) was not beside her, thoughit was her night to have him with her. She tells us that she lockedthe door on him, thinking that he had gone to one of his other wiveson her night. When he returned after a short while to find that shehad locked him out of the house and asked her to open the door, sheconfronting him on why he had gone out. He calmly told her that hesimply had needed to go to the bathroom.

On many occasions, his wives would argue with each other in hispresence. He never got angry when they did. He always solved theirproblems with wisdom, gentleness, and sensitivity, never withharshness. This shows us what a man’s role as protector and maintainerof women is all about.

On one occasion, his wife Hafsah chided her co-wife Safiyyah bycalling her “the daughter of a Jew”. This was true, because Safiyyah’sfather, Hubayy b. Akhtab, was in fact a Jew who had died without everaccepting Islam. Still, such a comment was meant as a take onSafiyyah’s person, which was only more hurtful as it was coming fromher co-wife. So when she heard what Hafsah had said, she started tocry.

The Prophet (r) then came in and asked her why she was crying. She said:

“Hafsah called me the daughter of a Jew.” To this the Prophet (r)replied: “Verily, you are the daughter of a Prophet, your uncle wasalso a Prophet, and you are the wife of a Prophet, so what does shehave over you to boast about?” He then turned to Hafsah and said:“Fear Allah, O Hafsah.”

In an alternate narration, the Prophet is reported to have turned toSafiyyah and said: “Why didn’t you say: ‘So how can you be better thanme? Muhammad is my husband. Aaron is my father, and Moses is myuncle.”

Safiyyah was a descendant of Aaron (r). So, when Hafsah insinuatedthat Safiyyah’s being the daughter of a Jew was something bad, theProphet (r) showed Hafsah another way of looking at it: that Safiyyahwas the descendant of Prophet Aaron and that her uncle was Moses, andthat her husband was Muhammad (r), so there was no reason for her tobe ashamed.

Anyone who would take the man’s status in Islam as the protector andmaintainer of women and use it as a pretext to oppress women iscommitting a crime against Islam.

Islam has guaranteed women their rights as individuals, includingtheir right to have and express their own opinions. The Sunnah is fullof examples of this.

We have, for instance, where Khawlah bint Tha’labah complained to theProphet (r) about her husband who foreswore ever again having sex withher by the old pagan custom of claiming her to be like the back of hismother, whereupon the following verse of the Qur’ân was revealed:“Allah has indeed heard the words of the woman who pleads with youconcerning her husband and carries her complaint (in prayer) toAllah…” [Sûrah al-Mujâdlah: 1] followed by the verses abolishing thatoppressive custom.

We can look at the case of Khansâ’, who’s father married her off withher disapproval, so the Prophet (r) had her marriage annulled.

In another instance, a young woman complained to ‘Â’ishah, saying:

“My father married me to his brother’s son in order to raise hissocial status. However, I hate it.” When the Prophet (r) heard hercomplaint, he gave her the option of having the marriage annulled. Shesaid: “O Messenger of Allah! I have accepted what my father has done.However, I wanted to know that women had a choice in the matter.”

Then we have the story of Burayrah and her husband Mughîth. Both ofthem were slaves. When she acquired her freedom, she had the legalright of staying with her husband who was still a slave, or of leavinghim. She chose to leave him and he began following after her, crying for her to return to him. The Prophet (r) said to her:

“If only you would go back to him.” She asked: “O Messenger of Allah!Are you commanding me?” He said: “No. I am only pleading on his behalf.” She replied: “Then I have no use for him.”

On another occasion, a woman came to the Prophet (r), complaining that men are given the opportunities of military duty, congregational worship, and other things. The Prophet (r) let it be known that he wasvery pleased with her question and with her manner of address.

During the reign of the Caliph ‘Umar b. al-Khattâb, we have the story of a woman who rebuked him while he was on the pulpit about a decreehe wished to make. To this, he said publicly: “ ‘Umar is mistaken and this woman is correct.”

We can go on citing examples of women’s right to speak their own minds, even before the heads of state, not to mention their husbands.From this, we should be able to keep the status of men as protector sand maintainers of women in the proper perspective.

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In The name of Allah,The Most Merciful,The Most gracious

Taking The Husband’s Name After Marriage – Not

Based on Shareeah

In our eagerness to copy the West, we Muslims have adopted many of their practices which have no basis in the Sharee’ah. And among them is the practice of a woman changing her family name to that of her husband after she gets married.

The fact is that Islam does not require woman to change her name at marriage and there is nothing in the Sunnah to indicate that a woman should take her husband’s name after she gets married.

Actually, the Ulama tell us that this is an innovated practice that is not approved of in Islaam.

Now, I know some people will say…“ Oh, come on…What is the big deal?!!”

So read on and you will know what I mean….

The wives of the Prophet (Sal Allaahu Alaiyhi wa Sallam) are the Mothers of the Believers, and the Prophet (Sal Allaahu Alaiyhi wa Sallam), is the noblest of people and the best example. And yet when we look at their example, we will realize that when the Prophet(Sal Allaahu Alaiyhi wa Sallam) married any of his wives, NOT ONE of them took his name. On the contrary, each one of them kept her father’s name even if her father was a kaafir. Similarly, the wives of the Sahaabah and those who came after them did not change their names.

Did you ever think why they didn’t do that?

Surely, if it was a good thing, the wives of the Prophet(Sal Allaahu Alaiyhi wa Sallam) would have done it and the Prophet(Sal Allaahu Alaiyhi wa Sallam) would himself have instructed it and encouraged them to do it.

That is because it is Allaah’s order to keep your father’s name as an indication of your lineage.

“Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah…” [al-Ahzaab 33:5].

And the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Whoever calls himself by other than his father’s name, will be cursed by Allaah, the angels and all the people.” (Ibn Maajah -Saheeh by al-Albaani).

And he (Sal Allaahu Alaiyhi wa Sallam) also said:

“Whoever knowingly claims to belong to anyone other than his father, Paradise will be denied him.” (Ahmad, al-Bukhaari, Muslim).

Now some might argue….“But the woman is not claiming that her father is someone else. She is just honoring her husband or she doesn’t mean it that way. She just wants to belong to her husband out of love for him.”
To those people I say….

If it was a matter of honor to have the husbands name attached to the wife’s, wouldn’t our Ummahaat have done that??

Isn’t it the biggest honor in the WORLD to have the name of the Prophet(Sal Allaahu Alaiyhi wa Sallam) attached to yours?? And yet the wives of the Prophet(Sal Allaahu Alaiyhi wa Sallam) didn’t do that.

Ever wonder why??

And if it was a matter of expressing love for the husband, no relationship between a husband and wife on the face of this earth was better than the relationship between the Prophet(Sal Allaahu Alaiyhi wa Sallam) and his wives. And yet none of the Mothers of the Believers expressed their love for the Prophet (Sal Allaahu Alaiyhi wa Sallam) by changing their last names.

It doesn’t make any sense

The last name is an indication of the father of the person and represents the person’s lineage.

Shaykh Bakr Abu Zayd said: “This is one of the beauties of Sharee’ah, because calling a person by his father’s name is more appropriate for knowing who is who and telling people apart…..” (Tasmiyat al-Mawlood, 30, 31).

Originally, the woman is ‘the Daughter of So and so’, and NOT ‘the wife of So and so’. Since there is no blood relationship between the husband and wife, how can she take his last name as if she is part of the same lineage?

And surely, she is not claiming that he is her father!!!!

Also what happens if she gets divorced, or her husband dies, and she marries another man? Will she keep changing her surname every time she marries another man?

In addition to this, there are rulings attached to the woman being named after her father, which have to do with her inheritance, spending and who is her mahram, etc. Taking her husband’s last name overlooks all that.

Also, if you think about it, the husband is named after his own father, and what does she have to do with the lineage of her husband’s father? This goes against common sense and true facts.

Besides, the husband has nothing that makes him better than his wife’s father. So why should she give up her father’s name and  take her husband’s last name??

And why does the man get to keep his father’s name and not the woman??!!
It just doesn’t make any sense.

Sheikh Salih Al-Munajjid says:

“A woman changing her family name to that of her husband after she gets married is Haraam and is not allowed in Sharee’ah, because it is not permissible for anyone to claim to belong to anyone other than his or her father…… And Allaah knows best.”

Not only is it so in this world,  but, we will also be called by our father‘s name in the Hereafter as well. The Prophet (Sal Allaahu Alaiyhi wa Sallam) said:

“On the Day of Resurrection, each betrayer will have a banner raised beside him, and it will be said, this is the betrayer of So and so, the son of So and so.” (Bukhaari, Muslim).

So, all you single females out there, don’t be in such a hurry to change your maiden name after you get married. And those of you who have already done that, it is never too late. Take back your maiden name and reclaim your identity. It is part of the Sharee’ah.

By Asma bint Shameem

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In The name of Allah,The Most Merciful,The Most gracious

Non-Vegetarian food Makes Muslims Violent

Science tell us that whatever one eats, it has an effect on one’s behavior. Why then, does Islam allow Muslims to eat non-vegetarian food, since eating of animals could make a person violent and ferocious?


1. Only eating of herbivorous animals allowed . I agree that, what a person eats has an effect on his behaviour. This is one of the reasons why Islam prohibits the eating of carnivorous animals like lion, tiger, leopard, etc. who are violent and ferocious. The consumption of the meat of such animals would probably make a person violent and ferocious.

Islam only allows the eating of herbivorous animals like cow, goat, sheep, etc. that are peaceful and docile. Muslims eat peaceful and docile animals because Muslims are peace loving and non-violent people.

2. The Qur’an says Prophet prohibits what is bad The Qur’an says:

“The Prophet commands them what is just and prohibits what is evil”.

“He allows them as lawful what is good (and pure) and prohibits them what is bad (and impure),” [Al-Qur’an   7: 157]

“So take what the Messenger assigns to you and deny yourselves that which he withholds from you.” [Al-Qur’an   59: 7]

For a Muslim, the Prophet’s statement is sufficient to convince him that Allah does not wish humans to eat some kinds of meat while allowing some other kinds.

3. Hadith  of  Mohammad  (pbuh)  prohibi-ting  eating  of  carnivorous animals According to various authentic Ahadith narrated in Sahih Bukhari and Sahih Muslim including hadith narrated by Ibn Abbas in Sahih Muslim, Book of hunting and slaughter, Hadith No. 4752 and Sunan Ibn-I-Majah chapter 13 Hadith no. 3232 to 3234, the Holy Prophet (pbuh) prohibited the eating of:

(i)    Wild animals with canine teeth, i.e. meat eating carnivorous animals. These are animals belonging to the cat families such as lion, tiger, cats, dogs, wolfs, hyenas, etc.

(ii)   Certain rodents like mice, rats, rabbits with claws, etc.

(iii)  Certain reptiles like snakes, alligators, etc.

(iv) Birds of prey with talons or claws, like vultures, eagle, crows, owl, etc.

There  is  no  scientific  evidence  that  proves  beyond  doubt  that  eating  non-vegetarian food makes one violent.

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In The name of Allah,The Most Merciful,The Most gracious

Muslims Worship Kaaba


When Islam is against idol worship why do the Muslims worship, and bow down to the Kaaba in their prayer?


Kaaba is the Qibla i.e. the direction Muslims face during their prayers. It is important to note that though Muslims face the Kaaba during prayers, they do not worship the Kaaba. Muslims worship and bow to none but Allah. It is mentioned in Surah Baqarah: “We see the turning of thy face (for guidance) to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque: wherever ye are, turn your faces in that direction.”

1.   Islam believes in fostering unity [Al-Qur’an 2:144] For instance, if Muslims want to offer Salaah (Prayer), it is possible that some may wish to face north, while some may wish to face south. In order to unite Muslims in their worship of the One True God, Muslims, wherever they may be, are asked to face in only one direction i.e. towards the Kaaba. If some Muslims live towards the west of the Kaaba they face the east. Similarly if they live towards the east of the Kaaba they face the west.

2. Kaaba is at the Centre of the World Map The Muslims were the first people to draw the map of the world. They drew the map with the south facing upwards and north downwards. The Kaaba was at the centre. Later, western cartographers drew the map upside down with the north facing upwards and south downwards. Yet, Alhamdullilah the Kaaba is at the centre of the world map.

3. Tawaf around Kaaba for indicating one God When the Muslims go to Masjid-e-Haram in Makkah, they perform tawaf or circumambulation round the Kaaba. This act symbolizes the belief and worship of One God, since, just as every circle has one centre, so also there is only one Allah (swt) worthy of worship.

4.   Hadith of Umar (may Allah be pleased with him) Regarding the black stone, hajr-e-aswad, there is a hadith (tradition), attributed to the illustrious companion of the Prophet Muhammed (pbuh), Umar (may Allah be pleased with him). According to Sahih Bukhari, Volume 2, book of Hajj, chapter 56, H.No. 675. Umar (may Allah be pleased with him) said, “I know that you are a stone and can neither benefit nor harm. Had I not seen the Prophet (pbuh) touching (and kissing) you, I would never have touched (and kissed) you”.

5.   People stood on Kaaba and gave the adhaan At  the  time  of  the  Prophet,  people  even  stood  on  the  Kaaba  and  gave  the ‘adhaan’ or the call to prayer. One may ask those who allege that Muslims worship the Kaaba;  which idol worshipper stands on the idol he worships?



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In The name of Allah,The Most Merciful,The Most gracious


Why do Muslims slaughter the animal in a ruthless manner by torturing it and slowly and painfully killing it?

The Islamic method of slaughtering animals, known as Zabiha has been the object of much criticism from a large number of people. One may consider the following points, which prove that the Zabiha method is not only humane but also scientifically the best:

1. Islamic method of slaughtering animal Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a.    Animal should be slaughtered with sharp object (knife) The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.

b.    Cut wind pipe, throat and vessels of neck Zabiha is an Arabic word which means ‘slaughtered’. The ‘slaughtering’ is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal’s death without cutting the spinal cord.

c.    Blood should be drained The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture  medium  for  micro  organisms.  The  spinal  cord  must  not  be  cut because the nerve fibres to the heart could be damaged during the process causing cardiac arrest, stagnating the blood in the blood vessels.

2. Blood is a good medium for germs and bacteria Blood is a good media of germs, bacteria, toxins, etc. Therefore the Muslim way of  slaughtering  is  more  hygienic  as  most  of  the  blood  containing  germs, bacteria, toxins, etc. that are the cause of several diseases are eliminated.

3. Meat remains fresh for a longer time. Meat  slaughtered  by  Islamic  way  remains  fresh  for  a  longer  time  due  to deficiency of blood in the meat as compared to other methods of slaughtering.

4. Animal does not feel pain The swift cutting of vessels of the neck disconnects the flow of blood to the nerve of the brain responsible for pain. Thus the animal does not feel pain. While dying, the animal struggles, writhers, shakes and kicks, not due to pain, but due to the contraction and relaxation of the muscles defecient in blood and due to the flow of blood out of the body.


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In The name of Allah,The Most Merciful,The Most gracious



Why are non-Muslims not allowed in the Holy cities of Makkah and Madinah?

It is true that non-Muslims are not allowed in the holy cities of Makkah and Madinah,  by  law.  The  following  points  will  serve  to  elucidate  the  possible reasoning behind such a restriction.

1.   All citizens are not permitted in the cantonment area I am a citizen of India. Yet, I am not permitted to enter certain restricted areas like the cantonment. In every country there are certain areas where a common citizen of that country cannot enter. Only a citizen who is enrolled in the military or those who are connected with the defence of the country are allowed in the cantonment area. Similarly Islam is a Universal Religion for the entire world and for all human beings. The cantonment areas of Islam are the two holy cites of Makkah and Madinah. Here only those who believe in Islam and are involved in the defence of Islam i.e. the Muslims are allowed. It would be illogical for a common citizen to object against the restriction on entering a cantonment area. Similarly it is not appropriate for non-Muslims to object against the restriction on non-Muslims against entering Makkah and Madinah.

2.   Visa to enter Makkah and Madinah

a.    Whenever a person travels to a foreign country he has to first apply for a visa i.e. the permission to enter that country. Every country has its own rules, regulations and requirements for issuing a visa. Unless their critera are satisfied they will not issue a visa.

b.    One of the countries which is very strict in issuing a visa is the United States of America, especially when issuing visas to citizens of the third world. They have several conditions and requirements to be fulfilled before they issue a visa.

c.    When I visited Singapore, it was mentioned on their immigration form -death to drug traffickers. If I want to visit Singapore I have to abide by the rules. I cannot say that death penalty is a barbaric punishment. Only if I agree with their requirements and conditions will I be permitted to enter the country.

d.    The Visa – The primary condition required for any human being to enter Makkah or Madina is to say with his lips, La ila ha illallah Muhammed ur Rasulullah meaning that ‘there is no God but Allah and Muhammed (pbuh) is His Messenger.’

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