Women's Traveling PDF

Womens
Traveling
[Over 50 important Fatawas
From www.islamqa.info/en]
General Supervisor: Shaykh Muhammad Saalih alMunajjid

Compiled by: Nazmus Saquib
Question-01: There is a woman who wants to travel to Madinah in a car with

the driver, and with her brother in another car; is that permissible?
[https://islamqa.info/en/211092]
Published Date: 2014-02-19
Answer:
Praise be to Allah
Firstly:
The basic principle is that it is not permissible for a woman to travel without a
mahram, whether the journey is long or short, because of the report narrated by alBukhaari (1729) and Muslim (2391) from Ibn Abbaas (may Allah be pleased with
him) who said: The Prophet (blessings and peace of Allah be upon him) said: No
woman should travel except with a mahram.
See also the answer to question no. 110929
Secondly:
It is not permissible for a woman to travel with a driver who is not her mahram, if
there is no one else with them, whether that is on a journey or otherwise, because
this comes under the heading of khulwah (being alone with a member of the
opposite sex), which is haraam. In the hadeeth it says: No man should be alone
with a woman without there being a mahram present. Narrated by al-Bukhaari
(5233); Muslim (1341).
Thirdly:
If what the questioner means is that there are other women with her in the car, in
such a way that there is no forbidden khulwah (i.e., they are adults, of sound mind
and so on), and that her mahram is also present during the journey, but he is in
another car because there is no room for her in the car in which her brother is, or
the group is spread out in such a manner that the men are in one car and the women
are in another car during the journey, then there is nothing wrong with that, if the
two cars are travelling together.
Shakh Ibn Uthaymeen (may Allah have mercy on him) said:
Undoubtedly if a person travels with his mahram, such as his wife or a female
relative, in the same car, that is better and is more on the safe side. But if there is a
group of cars travelling together and making stops together, then there is nothing
wrong with putting the women in one car and the men in the other car. But it is
essential that the driver of the (womens) car should not get separated from the car
in which the male mahrams are, so that the mahram can keep an eye on the car in
which his female mahram is.
Fataawa al-Uthaymeen, 21/216
But if what is meant is that the woman will travel on her own in the car with the
driver, that is not permissible, because of what we have mentioned above about
forbidden khulwah.
And Allah knows best.
Question-02: What is the ruling on buying clothes for children on which there
are pictures of animals and people?
What is the ruling on a woman riding with her sisters husband in a car
accompanied by her sister? Or riding with her husbands brother
accompanied by his mother?
May Allaah reward you greatly on our behalf, O Shaykh Muhammad, and
join me with you and all the Muslims in Paradise for eternity.
Answer:
Praise be to Allaah.
With regard to clothes on which there are pictures, it is haraam to wear them for
adults and children, males and females, alike.
See Question no. 10439.
With regard to a woman riding with a non-mahram man, one of the following two
scenarios must apply.
1 That she is riding on her own with him. This is the khulwah (being alone with a
member of the opposite sex) which is forbidden. The Prophet (peace and blessings
of Allaah be upon him) forbade it when he said: No man is alone with a (nonmahram) woman but the Shaytaan is the third one present. (Narrated by Ahmad
and al-Tirmidhi in his Sunan, 2092; also in Saheeh al-Jaami, 2546). See also
question no, 2986.
2 That she is riding with a group of women and that non-mahram man. This is
permitted, subject to two conditions:
(i) That the man should be trustworthy
(ii) That it should not be a journey, rather it should be inside the city. But if that is
a lengthy journey then it is haraam for her to travel without a mahram, because the
Prophet (peace and blessings of Allaah be upon him) said: It is not permissible for
a Muslim woman to travel the distance of one nights travel without a man who is
her mahram. (Narrated by al-Bukhaari, 1088; Muslim, 1339. This version
narrated by Muslim).
Based on that, it is permissible for a woman to ride with her sisters husband if
they are accompanied by her sister, and it is permissible for her to ride with her
husbands brother if they are accompanied by his mother, if there is no danger of
fitnah.
Question-03: The wife of a friend needs to travel from Tunis to France,

because she was living with her family before marriage, until she could attend
an appointment to obtain French nationality, so that she could visit her family
later on without any problems. Please note that her husband will take her to
the airport before the plane trip and her father will meet her at the airport
when she arrives. Is that permissible for her? [https://islamqa.info/en/122630]
Answer:
The basic principle that we have stated in numerous fatwas is that it is not
permissible for a woman to travel without a mahram, whether the trip is for an act
of worship such as Hajj, or to visit her parents, or it is a permissible kind of

journey for other purposes.
This is indicated by the texts and common sense. For example:
1The Prophet (blessings and peace of Allah be upon him) said: No woman should
travel except with a mahram and no man should enter upon her unless she has a
mahram with her. A man said: O Messenger of Allah, I want to go out with suchand-such an army, but my wife wants to go for Hajj. He said: Go with her.
Narrated by al-Bukhaari, 1862
Muslim (1339) narrated from Abu Hurayrah (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: It is not permissible
for a woman who believes in Allaah and the Last Day to travel the distance of one
day, except with a mahram.
And there are many hadeeths which speak of the prohibition on a woman travelling
without a mahram; they are general in meaning and include all kinds of travel.
2Because travel usually causes exhaustion and hardship, and because women are
weak and need someone to look after them and stay with them, and things may
happen in the absence of her mahram that she is not able to deal with. These are
things that are well known and are frequently seen nowadays because of the large
number of accidents involving cars and other means of transportation.
Moreover, if a woman travels alone she may be approached and tempted to do evil,
especially when there is a great deal of corruption. Someone may sit next to her
who does not fear Allah and he made may doing haraam actions seem appealing to
her. It is perfectly wise that the woman should be accompanied by her mahram
when she travels, because the purpose of having her mahram present is to protect
her and look after her. Travelling is a situation in which emergencies may arise, no
matter what the length of the journey is.
An-Nawawi (may Allah have mercy on him) said: To sum up, everything that may
be called travel is forbidden to women without a husband or mahram. End quote.
More than one of the scholars have narrated that there is consensus among the
fuqaha that women are not allowed to travel without a mahram, except in
exceptional cases.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: al-Baghawi said: They
did not differ concerning the fact that women are not allowed to travel for purposes
other than the obligation (the obligatory Hajj) except with a husband or mahram,
apart from a kaafir woman who becomes Muslim in dar al-harb (non-Muslim
territory) or a female prisoner who is released. Others added: or a woman who
becomes separated from her travelling companions and is found by a trustworthy
man; in that case it is permissible for him to accompany her until he brings her
back to the group.
End quote from Fath al-Baari, 4/76
With regard to a woman travelling for the obligatory Hajj without a mahram, the
scholars differed as to whether this is permissible. The correct scholarly view is
that it is not permissible. This has been discussed previously in the answer to
question no. 34380.
This is the basic principle concerning this matter: a woman does not have the right
to travel without a mahram and she must be accompanied by a mahram throughout
the journey; it is not sufficient for her husband to bring her to the airport and for
her father to meet her in the other country. But when there is a case of necessity,
there is nothing wrong with it, because necessity makes permissible things which
are ordinarily not allowed.
Based on that, if obtaining French nationality will relieve your friends wife of
considerable hardship, and it is not possible for her mahram to accompany her on
her journey, then there is nothing wrong with her
travelling on her own in the manner you describe, just as there is nothing wrong
with her obtaining this nationality.
Shaykh Ibn Jibreen (may Allah preserve him) was asked: What is the ruling on a
woman travelling on her own by plane for a reason, with her mahram taking her to
the airport and another mahram meeting her at the other airport?
Answer:
There is nothing wrong with that if it is too difficult for the mahram, such as her
husband or father, if the woman has to travel and the mahram cannot accompany
her. In that case there is nothing to prevent that on condition that the first mahram
takes her to the airport and does not leave her until she boards the plane, and he
contacts the country to which she is headed and makes sure that her mahrams there
will meet her in the airport, and he tells them the time of arrival and the flight
number. That is because cases of necessity have their own rulings. And Allah
knows best. May Allah send blessings and peace upon Muhammad and his family
and companions.
End quote from Fataawa Ibn Jibreen.
See also question no. 14235
Question-04: There are many women who attend courses in one of the centers
for memorization of Quraan, and there is a bus that picks them up and drops
them off, and the driver has no mahram with him such as his wife. The
question is, with regard to the first female passenger in the morning and the
last female passenger in the afternoon, is their being in the bus regarded as
the kind of khulwah (being alone with a member of the opposite sex) that is
haraam? [https://islamqa.info/en/10374]
Answer:
There are many fatwas from scholars which say that it is forbidden for a driver to
be alone with a non-mahram woman, because of the text which states that it is
haraam to be alone with a non-mahram woman, and because of the obvious evil
consequences to which that may lead, whether one is going to a center for
memorizing Quraan or to a mosque, so the prohibition is even stronger when
going to the marketplace etc. This ruling has to do as mentioned in the question
with the first female passenger in the morning and the last female passenger in the
afternoon. In order to avoid any problem, there should be two female passengers
who get on together first in the morning, and two who get off together last in the
afternoon. There follow some of the fatwas of the scholars:
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said:
There can be no doubt that if a non-mahram woman travels with a driver without a
mahram to accompany her, this is obviously wrong and involves a number of evils
which are not insignificant. The man who approves of this for his mahrams (female
relatives) is lacking in religious commitment and manhood, and he has little
protective jealousy (gheerah) towards his mahrams. The Prophet (peace and
blessings of Allaah be upon him) said, No man is alone with a non-mahram
woman but the Shaytaan is the third one present. (Narrated by al-Tirmidhi, 2165;
classed as saheeh by al-Albaani, 1758). For her to ride with him in a car is more
serious than being alone with him in a house etc, because he can take her wherever
he wants in the city or outside the city, whether she agrees to that or goes
unwillingly, and there may result from that evils far worse than simply being alone
with her.
The fitnah (temptation) posed by women and the evil things that result from that
are well known. According to the hadeeth, I have not left behind me any fitnah
more harmful for men than women. (Narrated by al-Bukhaari, 5096; Muslim,
2740). According to another hadeeth: Beware of this world and beware of
women, for the first fitnah of the Children of Israel was because of women.
(Narrated by Muslim, 2742)
Because of this and other similar reports, and because of what is in the public
interest and what is required of us by our religion, we think that we should definite
in not allowing any non-mahram woman to ride with a taxi driver unless she is
accompanied by one of her mahrams or people who could take the place of a
mahram or a trustworthy person who is connected to her mahram.
Fataawa al-Marah al-Muslimah, 2/553, 554
Shaykh Abd al-Azeez ibn Baaz (may Allaah have mercy on him)
It is not permissible for a woman to travel with a driver who is not her mahram
when there is no one else with them, because this comes under the ruling on
khulwah (being alone with a member of the opposite sex). It was narrated that the
Messenger of Allaah (peace and blessings of Allaah be upon him) said: No man
should be alone with a (non-mahram) woman unless her mahram is also present.
(Narrated by al-Bukhaari, 5233; Muslim, 1341). The Prophet (peace and blessings
of Allaah be upon him) said: No man should ever be alone with a non-mahram
woman because the Shaytaan will be the third one present.
But if there is one or more other men present, or one or more other women, then
there is nothing wrong with that, because there is nothing dubious in this case,
since there is no khulwah when there are three or more people present.
This has to do with situations that are not regarded as travelling [i.e., journeys
within ones city or town etc]. With regard to travelling, it is not permissible for a
woman to travel without a mahram, because the Prophet (peace and blessings of
Allaah be upon him) said: No woman should travel without a mahram. (Saheeh
agreed upon).
It makes no difference whether the travel is by land, by air or by sea. And Allaah is
the Source of strength.
Fataawa al-Marah al-Muslimah, 2/556
Shaykh Muhammad ibn Saalih al-Uthaymeen said:
It is not permissible for a man to be alone with a woman in a car unless he is her
mahram, because the Prophet (peace and blessings of Allaah be upon him) said:
No man should be alone with a (non-mahram) woman unless her mahram is also
present.
But if there are two or more women with him, that is o.k., because there is no
khulwah in this case, so long as he is trustworthy and they are not travelling. And
Allaah is the Source of strength.
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
It is not permissible for a woman to travel in a car on her own with a driver who is
not her mahram, whether she is going to the mosque or anywhere else, because of
the stern prohibition against a man being alone with a woman whom he is not
permitted to be with.
But if there is a group of women with the driver, then the matter is less serious,
because this is not the khulwah which is forbidden. But they must observe proper
etiquette and modesty, and not joke or chat with the driver, because Allaah says
(interpretation of the meaning):
then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil
desire for adultery) should be moved with desire, but speak in an honourable
manner
[al-Ahzaab 33:32]
And Allaah knows best.
Question-05: I know that a woman is not permitted to travel without a

mahram with her. I would like to know what is meant by (traveling) exactly.
Where should we start measuring the distance, from the beginning (a place in
the desert), or from where?
My father has a farm on Misr-Ismailia way, and he likes us to visit him every
so often, this farm is about 75 minutes maximum from home. Is this
considered traveling?
Considering that there are many new cities, schools, companies, and farms
along the way. [https://islamqa.info/en/101520]
Answer:
The saheeh Sunnah indicates that it is not permissible for a woman to travel except
with a mahram. This travelling is not defined by a specific distance, as is the case
with shortening the prayers or breaking the fast, rather everything that is called
travelling, whether it is long or short, is not permitted for a woman unless she has a
mahram with her.
Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn Abbaas (may Allaah be
pleased with him) said: The Prophet (peace and blessings of Allaah be upon him)
said: No woman should travel except with a mahram.
The fuqaha are unanimously agreed that it is haraam for a woman to travel
without a mahram, except in a few exceptional cases, such as travelling for the
obligatory Hajj, for which some of them have permitted a women to travel with
trustworthy companions.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They
did not differ concerning the fact that a woman may not travel for anything but the
obligatory Hajj except with a husband or mahram, except a kaafir woman who
becomes Muslim in daar al-harb or a female captive who escapes. Others added: or
a woman who becomes separated from her group and is found by a trustworthy
man, in which case it is permissible for him to accompany her until he brings her
back to her group. End quote from Fath al-Baari (4/76).
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim,
explaining that travel in this case is not defined by a specific distance:
Everything that is called travelling, it is forbidden for a woman to do without her
husband or a mahram, whether it is three days, two days or one day, or anything
else, because of the hadeeth of Ibn Abbaas, according to which the Prophet (peace
and blessings of Allaah be upon him) said: No woman should travel without a
mahram. This includes everything that is called travel. And Allaah knows best.
End quote.
And it says in Fataawa al-Lajnah al-Daaimah (17/339): It is haraam for a woman
to travel without a mahram in all cases, whether the journey is long or short. End
quote.
Based on this, if going from your city to this place is regarded as travelling
according to the peoples customs, then it is not permissible for you to go there
without a mahram. If it is not regarded as travelling according to custom then there
is nothing wrong with you going there without a mahram.
The fact that the route is filled with cities, schools and farms does not alter this
ruling.
Secondly:
With regard to shortening the prayer or breaking the fast when travelling, and
wiping over the khuffayn for three days and nights, the majority (of scholars) are
of the view that travel in this case is defined by a certain distance, which is
approximately 80 kilometers, and that distance starts from where the built-up area
of the city ends. See: Tuhfat al-Muhtaaj (2/370) and al-Mawsooah al-Fiqhiyyah
(27/270). Some scholars do not define it by a particular distance, rather they refer
the matter to local customs.
See the answer to question no. 38079.
Question-06: Is a woman counted as a mahram for a non-related woman

when travelling and in other cases, or not? [https://islamqa.info/en/9370]
Answer:
A woman cannot be a mahram for anyone else. The mahram is a man who is
forbidden for marriage to the woman because of blood ties, such as her father or
brother; or a mahram through marriage, such as her husband, husbands father or
husbands son; or a father or son through ridaa (breastfeeding, i.e., the father or
son of the woman who breastfed her), and so on.
It is not permissible for a man to be alone with a non-mahram woman or to travel
with her, because the Prophet (peace and blessings of Allaah be upon him) said:
No woman should travel except with a mahram (saheeh, agreed upon). And he
(peace and blessings of Allaah be upon him) said: No man is alone with a woman,
but the third one present with them is the Shaytaan (narrated by Imaam Ahmad
and others, from the hadeeth of Umar (may Allaah be pleased with him) with a
saheeh isnaad).
And Allaah is the Source of strength.
[Majmoo Fataawa wa Maqaalaat Mutanawwiah li Samaahat al-Shaykh Abd alAzeez ibn Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 336]
Question-07: I want to ask to what degree the husbands duties towards his
wifes family extend. My question is because I am suffering a serious problem
with my husband, because he treated my mother very badly when she came to
visit us (because of an argument that took place between my mother-in-law
and my mother); in the end my husband virtually threw my mother out. As a
result of that, I had to leave the house with my mother, against my husbands
wishes as he wanted me to stay with him. Please note that I used to live in
another country and I traveled with my mother to our country. My husband
treats me very well, but I got angry when he treated her in this manner. He
regretted it the next day, but she will not forgive him. Is what I did correct, or
did I fail to obey my husband as enjoined by Allaah, may He be exalted and

glorified? [https://islamqa.info/en/69937]
Answer:
Firstly:
The husband should uphold ties with his wifes family and treat them well. This is
part of treating his wife kindly, because doing that makes her happy and earns him
respect in her eyes, and increases the love and affection between them.
Allaah says (interpretation of the meaning):
and live with them honourably
[al-Nisa 4:19]
Ibn Katheer said:
i.e., speak kindly to them, treat them well and pay attention to your deeds and your
appearance as much as you can; as you would like her to do for you, do the same
for her. Allaah says (interpretation of the meaning):
And they (women) have rights (over their husbands as regards living expenses)
similar (to those of their husbands) over them (as regards obedience and respect) to
what is reasonable
[al-Baqarah 2:228]
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The
best of you is the one who is best towards his family; and I am the best of you
towards my family. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah,
285. end quote.
Tafseer Ibn Katheer, 1/477
Secondly:
With regard to your husband throwing your mother out of his house, he has
apologized for that, and if a person apologizes, the apology should be accepted and
his mistake should be overlooked.
The married woman should remember that obedience to her husband takes
precedence over obedience to her parents. A man should not give precedence to
anyone over his mother with regard to kind treatment, and a woman should not
give precedence to anyone over her husband with regard to obedience. That is
because of the greatness of the rights that he has over her. Part of the greatness of
mens rights over women is that shareeah
almost commanded women to prostrate to men, were it not for the fact that it is not
permissible for anyone to prostrate to any human being.
The husband has no right to prevent his wifes family from visiting their daughter,
unless he fears that they may cause some mischief to her or encourage her to be
willfully defiant towards him (nushooz). In that case, he may prevent visits.
Thirdly:
You made two mistakes and went against shareeah by doing them. The first
mistake was going out of the house without your husbands permission, and the
second was travelling without a mahram.
Going out of the house without the husbands permission is a haraam action;
Allaah has even forbidden women who are revocably divorced (first or second
talaaq) from going out of their houses, so how about women who are not in that
position? Allaah says (interpretation of the meaning):
O Prophet! When you divorce women, divorce them at their Iddah (prescribed
periods) and count (accurately) their Iddah (periods). And fear Allaah your Lord
(O Muslims). And turn them not out of their (husbands) homes nor shall they
(themselves) leave, except in case they are guilty of some open illegal sexual
intercourse. And those are the set limits of Allaah. And whosoever transgresses the
set limits of Allaah, then indeed he has wronged himself
[al-Talaaq 65:1]
Shaykh al-Islam Ibn Taymiyah said:
Zayd ibn Thaabit said: The husband is the master (sayyid) according to the Book
of Allaah, and he recited the verse in which Allaah says (interpretation of the
meaning):
They both found her lord [sayyid] (i.e. her husband) at the door
[Yoosuf 12:25]
Umar ibn al-Khattaab said: Marriage is slavery, so be careful with regard to

whom you give your daughter for enslavement. In al-Tirmidhi and elsewhere it is
narrated that the Prophet (peace and blessings of Allaah be upon him) said: I urge
you to treat women well, for they are prisoners with you.
So a woman is like a slave or prisoner of her husband, and she cannot go out of his
house except with his permission, whether her father, her mother or anyone else
tells her to do that, according to the consensus of the imams. End quote.
Al-Fataawa al-Kubra, 3/148
Ibn Muflih al-Hanbali said:
It is haraam for a woman to go out of her husbands house without his permission,
except in cases of necessity, or shari obligations. End quote.
Al-Adaab al-Shariyyah, 3/375
With regard to a woman travelling without a mahram, this is haraam. This is stated
in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him).
Al-Nawawi said:
husband or a mahram, whether it is three days, two days or one day, or bareed (a
distance equivalent to approximately twenty kilometers) or anything else, because
of the hadeeth of Ibn Abbaas, according to which the Prophet (peace and blessings
of Allaah be upon him) said: No woman should travel without a mahram. This
includes everything that is called travel. And Allaah knows best.
End quote from Sharh Muslim, 9/103
Please see also the answer to question no. 10680 for a description of the rights of
both husband and wife.
Question-08: Can women live alone? If they can live alone, why can't they
travel alone? [https://islamqa.info/en/45917]
Answer:
A woman may live alone subject to the condition that she is trustworthy and is not
a woman of dubious character. With regard to a woman travelling without a
mahram, it is clearly not allowed, as in the hadeeth narrated by al-Bukhaari (1729)
and Muslim (2391) from Ibn Abbaas (may Allaah be pleased with him) who said:
The Prophet (peace and blessings of Allaah be upon him) said: No woman should
travel except with a mahram, and no man should enter upon her unless a mahram
of hers is present. A man said: O Messenger of Allaah, I want to go out with
such and such an army and my wife wants to go for Hajj. He said: Go out (for
Hajj) with her.
This is completely wise, because travel involves hardship and exhaustion, and
because of her weakness a woman needs someone to help her and stay by her side.
Things may happen to her that may cause her to lose control when her mahram is
not with her. This is well known nowadays when there are so many accidents
involving cars and other means of transportation.
Moreover, if a woman travels alone, that exposes her to temptation and men may
make approaches, especially when there is a great deal of corruption. Someone
may sit near her who does not fear Allaah, and he may tempt her to do something
haraam.
If we assume that a woman is travelling alone in her car, she is exposed to other
dangers, such as her car breaking down, or evil people ganging up on her, etc.
This makes its clear that Islam is the first of all systems to take care of women,
protect their honour, respect them and regard them as precious pearls that must be
protected from evil.
We submit to the command of Allaah and His Messenger (peace and blessings of
Allaah be upon him), and we know that it contains complete wisdom and mercy,
because Allaah only forbids to His slaves that which is harmful for them.
It is not correct to compare travel to a woman staying alone in a house in her own
land, because there are more dangers in the place that a woman travels to. If a
woman is in her own town, if anything happens to her or she needs someone to
help her, she will find someone to help her. The fear of evil people attacking her is
less when she is in her own town and her own house than when she is travelling.
Question-09: Can women go to the shops and markets? alee (r.a.a) said have
you no ghairah that you let your women folk go where they go (the market)?
Answer:
Undoubtedly it is better for women to stay at home, as Allaah says (interpretation
of the meaning):
And stay in your houses [al-Ahzaab 33:33]
And the Prophet (peace and blessings of Allaah be upon him) said: Their houses
are better for them. (Narrated by Abu Dawood, al-Salaah, 480. Classed as saheeh
by al-Albaani in Saheeh Sunan Abi Dawood, 530)
Undoubtedly, giving women absolute freedom to go out is contrary to the
commands of shareeah. Guardians have to be guardians in the fullest sense.
Men are the protectors and maintainers of women [al-Nisa 4:34]
Women should not go out unless it is necessary, and when it is necessary for a
woman to go out, it should be with her husbands permission. She should be
careful to avoid that which Allaah has forbidden, and she should wear full hijaab,
covering her face, etc. If she goes out wearing adornments and makeup or perfume,
then this is not permitted. If there is no danger of fitnah and women go out in the
manner required by shareeah, there is nothing wrong with their going out. Women
at the time of the Prophet
(peace and blessings of Allaah be upon him) used to go out to the market-places
without mahrams.
The Prophet (peace and blessings of Allaah be upon him) permitted women to go
out if there is an urgent need. He said, It is permissible for you (women) to go out
for your needs. (Narrated by al-Bukhaari, Tafseer al-Quraan, 4421).
Ibn Hajar said in Fath al-Baari, Ibn Battaal said: The interpretation of this hadeeth
is that it is permissible for women to engage in dealings according to their needs.
[Al-Fataawa al-Jaamiah lil-Marah al-Muslimah, 3/1063]
Question-10: I am in XXX since 3 years and have not been to Pakistan since
then. I have two kids and my parents have not met them. They really miss my
kids a lot. My husband is a doctor too and he can't get a leaf from his job. I
want to know that in this condition can I travel without a mehram? It is just
for the sake of making my parents happy. [https://islamqa.info/en/47029]
Answer:
It is not permissible for a woman to travel without a mahram, whether she is
travelling to do an act of worship such as Hajj or visiting her parents in order to
honour them and be kind to them, or travelling for permissible purposes such as
going on vacation etc. The evidence for that is as follows:
1 The general meaning of the words of the Prophet (peace and blessings of
Allaah be upon him): No woman should travel unless she has a mahram with her,
and no man should enter upon her unless her mahram is present. A man stood up
and said: O Messenger of Allaah, my wife has gone out for Hajj, and I want to go
out with such and such an army. He said: Go and do Hajj with your wife.
Narrated by al-Bukhaari, 1862.
Muslim (1339) narrated from Abu Hurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: It is not permissible for a woman who believes in
Allaah and the Last Day to travel one days distance without a mahram. There are
many ahaadeeth which forbid a woman to travel without a mahram; they are
general in meaning and apply to all kinds of travel.
2 It is well known that travel involves exhaustion and difficulty. Because of her
weakness, a woman needs someone to help her and look after her. Things may
happen to her that make her panic and act out of character if there is no mahram
present. This is well known nowadays when there are so many car accidents and
other kinds of transportation accidents. Moreover, travelling alone exposes her to
temptation, especially since there is so much corruption. Men who do not fear
Allaah may sit neat her, and haraam actions may become attractive to her.
Similarly if she is travelling alone in her car, she is exposed to other kinds of
danger, if the car breaks down or if evil people conspire against her, and so on. It is
perfectly wise that she should be accompanied by a mahram when travelling,

because the purpose behind the mahrams presence is to protect her and look after
her, especially if something bad happens. Travel exposes her to such things
regardless of how long it takes.
Al-Nawawi (may Allaah have mercy on him) said: The point is that whatever is
known as travelling, women are forbidden to travel without a husband or a
mahram.
The Standing Committee was asked whether it is permissible for a woman to travel
to Hajj without a mahram. They replied as follows: It is not permissible for a
woman to travel for Hajj or for any other purpose without a mahram.
Fataawa al-Lajnah al-Daaimah, 11/97
Thus it should be clear that Islam is the foremost system when it comes to
protecting women and taking care of them, and respecting and honoring them, and
regarding them as precious jewels that must be guarded against evil.
Question-11: A woman says: I live in the Kingdom (of Saudi Arabia) because I
work here. I went for Hajj last year, and there were with me two of my female
colleagues, but there was no mahram with us. What is the ruling concerning
that? [https://islamqa.info/en/34380]
Answer:
Shaykh Muhammad ibn Uthaymeen (may Allaah have mercy on him) said: This
action Hajj without a mahram is haraam because of the hadeeth of Ibn Abbaas
(may Allaah be pleased with him) who said: I heard the Messenger of Allaah
(peace and blessings of Allaah be upon him) say, when he was delivering a
sermon, No woman should travel except with a mahram. A man stood up and
said, O Messenger of Allaah, my wife has set out for Hajj, and I have signed up
for such-and-such a military campaign. The Prophet (peace and blessings of
Allaah be upon him) said: Go and do Hajj with your wife.
Narrated by al-Bukhaari, 3006; Muslim, 1341.
So it is not permissible for a woman to travel without a mahram. A mahram is a

man whom she is forever forbidden to marry because of blood ties or for a
permissible reason. This is also subject to the condition that he be an adult of
sound mind. A minor child cannot be a mahram, and neither can one who is not of
sound mind. The reason for a mahrams presence being required is so that he can
look after her and protect her, so that she will not be bothered by those who do not
fear Allaah and do not show mercy to the slaves of Allaah.
It makes no difference whether there are other women with her or not, or whether
she is safe or not. Even if she goes with women from her own family and she is
extremely safe, it is not permissible for her to travel without a mahram, because
when the Prophet (peace and blessings of Allaah be upon him) commanded that
man to go and perform Hajj with his wife, he did not ask whether there were other
women with her or not, or whether she was safe or not. The fact that he did not ask
about that indicates that it makes no difference. This is the correct view.
Some people nowadays take the matter lightly and allow women travelling alone in
a plane without a mahram. This undoubtedly goes against the clear meaning of the
texts. Travel by plane is like any other kind of travel and still involves danger.
If the mahram of a woman travelling by plane takes her to the airport, as soon as
she reaches the departure hall, he has to leave her there, then she is on her own
without a mahram. The plane may leave on time or it may be late. It may leave on
time but then have to come back for some reason, or it may land in another airport
which is not the one she was heading for, and so on. It may land in the airport she
is heading for after the expected time for some reason. If it happens that it lands on
time, the mahram who is supposed to meet her may be late for some reason, either
because he overslept or because of traffic congestion, or because his car broke
down, or for some other reason. And even if he is there on time and meets the
woman, there may have been a man sitting next to her on the plane who would
deceive her and may like her and she likes him.
The point is that women should fear Allaah and not travel for Hajj or for any other
reason except with a mahram who is an adult of sound mind. And Allaah is the
One Whose help we seek.
Reference: Daleel al-Akhta allati yaqaa fiha al-Haaj wal-Mutamir (mistakes
made by pilgrims performing Hajj and Umrah)
Question-12: I've been wondering about what I've heard some Muslims say
about women going out, that they have to have some legitimate purpose to go
out.Would going out for things that serve little purpose(like halal
entertainment of some sort) as long as the woman wore the proper hijab?I
and another muslim girl differ on this [https://islamqa.info/en/6742]
Answer:
Islam came to protect women and their honour, and prescribed rulings that take
care of that. Allaah says (interpretation of the meaning):
And stay in your houses [al-Ahzaab 33:33]
Based on this, the general principle is that women should stay at home and not go
out except for essential reasons or cases of need. Islam states that a womans
prayer at home is better for her than her prayer in the mosque even al-Masjid alHaraam.
This does not mean that women have to remain prisoners in the house. Islam
permits them to go to the mosque, and has made Hajj and Umrah, Eid prayers, etc.
obligatory for them. Among the kinds of going out that are prescribed are her
going to visit her family and mahrams, and going out to ask religious questions
from people of knowledge. Women are also permitted to go out for their own
needs, but all of this has to be within the limits and conditions set out in shareeah,
such as being accompanied by a mahram when she travels, or being assured that
her route is safe when she moves
about in her own city or locality. She should also go out wearing complete hijaab,
and she should not be wearing make-up, adornments or perfume.
A number of texts have been narrated concerning this, including the following:
Ibn Umar reported that the Prophet (peace and blessings of Allaah be upon him)
said: If the wife of any one of you asks for permission to go to the mosque, do not
stop her. (Narrated by al-Bukhaari, 827; Muslim, 442)
Zaynab, the wife of Abd-Allaah, said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) said to us: If any one of you (women) comes to
the mosque, let her not wear perfume. (Narrated by Muslim, 443)
Jaabir ibn Abd-Allaah said: my maternal aunt got divorced and wanted to go and
pick some fruit from her trees. A man told her off for going out, so she went to the
Prophet (peace and blessings of Allaah be upon him), and he said, Never mind, go
and pick the fruit from your trees. Maybe you will be able to give it in charity or do
something good with it. (Narrated by Muslim, 1483)
The entertainment referred to in the question may involve mixing or looking at
strangers (non-mahram men), or travelling without a mahram, or many things that
are of no benefit. So you have to be cautious and make sure that the entertainment
really is permissible and halaal, and free of any haraam things that would earn the
punishment of Allaah. If a woman goes out to a place where there is nothing
haraam going on and she does not go out too frequently, there is nothing wrong
with this. We ask Allaah to protect us, keep us chaste and make our commitment to
religion good and strong. May Allaah bless our Prophet Muhammad. [Sheikh
Muhammed Salih Al-Munajjid]
Question-13: What is the Islamic ruling on a woman travelling to seek
knowledge without a mahram? [https://islamqa.info/en/82392]
Answer:
Firstly:
The saheeh evidence indicates that a woman is not allowed to travel except with a
mahram. This is part of the perfection and greatness of Islam, which protects
honour, and honours and takes care of women, and strives to protect them and
guard them against the causes of temptation and deviation, whether she is the one
who is tempted or is the source of temptation.
The evidence includes the hadeeth narrated by al-Bukhaari (1729) and Muslim
(2391) from Ibn Abbaas (may Allaah be pleased with him) who said: The Prophet
(peace and blessings of Allaah be upon him) said: No woman should travel except
with a mahram, and no man should enter upon her unless there is a mahram with
her. A man said: O Messenger of Allaah, I want to go out with such and such an
army and my wife wants to go for Hajj. He said: Go out with her.
Based on that, it is not permissible for a woman to travel to seek knowledge
without a mahram. She should acquire the knowledge that she needs in the many
ways that are available, such as listening to tapes, asking scholars over the phone
and other means that Allaah has made available in these times.
The Standing Committee was asked: Can a woman go out to study medicine, if it is
obligatory or permissible, if doing so will lead to the following things no matter
how much she tries to avoid them:
a) Mixing with men, such as speaking to the patients, the tutor of medicine and on
public transport.
b) Travelling from a country such as Sudan to Egypt, even if the journey will take
only hours, and not three days.
c) Is it permissible for her to stay alone without a mahram in order to learn
medicine, if she is going to stay with a group of women, along with the
circumstances described above?
They replied:
Firstly: if her going out to learn medicine will lead to her mixing with men during
her study or when riding in mixed transportation that will lead to fitnah
(temptation), then it is not permissible for her to do that, because guarding her
honour is an individual obligation, but learning medicine is a communal obligation,
and an individual obligation takes precedence over a communal obligation. As for
merely speaking to a patient or a teacher of medicine, that is not haraam, rather
what is haraam is making the voice soft and appealing when speaking to him,
which may tempt those in whose heart is the sickness of evil and hypocrisy. This
does not apply only to learning medicine.
Secondly: If she has a mahram who can travel with her so that she can learn
medicine, or teach it, or treat a patient, that is permissible. If she does not have a
husband or mahram who can travel with her, then it is haraam, even if the journey
is by plane, because the Prophet (peace and blessings of Allaah be upon him) said:
No woman should travel except with a mahram. Saheeh agreed upon. And
because of what we have stated above about the interests of protecting honour
taking precedence over the interests of learning medicine or teaching it, etc.
Thirdly: If her staying with a trustworthy group of women is so that she may learn
medicine or teach it, or treat women, then it is permissible, but if there is the fear
of fitnah (temptation) because of not having a husband or mahram with her, then it
is not permissible. If she is going to treat men, that is not permissible unless it is a
case of necessity and she is not alone with a man. End quote from Fataawa alLajnah al-Daaimah (12/178).
Question-14: Is it permissible for my brother, who is not Muslim, to be my

mahram for the purpose of travel? I have embraced Islam but all my siblings
are non-Muslims. [https://islamqa.info/en/224532]
Answer:
Praise be to Allah
The Messenger (blessings and peace of Allah be upon him) forbade women to
travel without a mahram. He said: No woman should travel unless she has a
mahram with her, and no man should enter upon her unless she has a mahram with
her. A man said: O Messenger of Allah, I want to go out with such-and-such a
campaign, and my wife wants to go for Hajj. He said: Go for Hajj with her.
Narrated by al-Bukhaari (1862) and Muslim (1341).
Who is a womans mahram?
A womans mahrams, with whom it is permissible for her to travel, are: her
husband, or anyone who is permanently forbidden to marry her due to ties of blood
or some other valid reason.
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
Her mahram is her husband, i.e., the one who has done a valid marriage contract
with her, even if no intercourse has taken place and he has not been alone with her.
The words or anyone who is permanently forbidden to marry her exclude anyone
for whom she is temporarily prohibited, such as a woman who is in ihram for Hajj
or umrah.
due to ties of blood means due to kinship
or some other valid reason. Valid reasons may be divided into two categories:
1. Breastfeeding
2. Ties through marriage
With regard to ties through blood or kinship, the mahrams in this category are: the
father, son, brother, paternal uncle, brothers son, sisters son, and maternal uncle.
These seven are mahrams due to ties of blood, and it is permanently forbidden for
them to marry the woman.
Mahrams through breastfeeding are the same as the mahrams through blood ties.
Those who are a womans mahrams through breastfeeding are: her father through
breastfeeding, her son through breastfeeding, her brother through breastfeeding,
her paternal uncle through breastfeeding, her maternal uncle through breastfeeding,
the son of her brother through breastfeeding, and the son of her sister through
breastfeeding. So there are seven through breastfeeding and seven through ties of
blood. That is fourteen.
Mahrams through ties through marriage are four: the father of the womans
husband, the son of the womans husband, the husband of the womans mother,
and the husband of the womans daughter. They are the ascendants of her husband,
namely his father and grandfathers, and his descendants, namely his sons and the
sons of his sons and daughters, no matter how far the line of descent reaches.
These mahrams also include the husband of her mother and the husband of her
daughter. But there are three who become mahrams as soon as the marriage
contract is done, namely the father of the womans husband, the son of the
womans husband and the husband of the womans daughter. As for the husband of
her mother, he does not become a mahram unless he has consummated the
marriage with her mother.
End quote from ash-Sharh al-Mumti (7/37-38)
For more information, please see fatwa no. 5538
If this mahram such as her father or brother is a disbeliever, can she travel with
him and be alone with him when she is a Muslim?
There are two scenarios:
The first scenario is when this mahram who is a disbeliever has dubious morals or
follows some evil ideas or religion that permits intimacy with mahrams. In that
case, it is not permissible for a Muslim woman to travel with him or be alone with
him, because the fear of fitnah from him is like the fear of a stranger, or even
worse.
Ibn Qudaamah (may Allah have mercy on him) said:
It is not appropriate for there to be any difference of opinion concerning a Magian,
because he is not to be trusted with her and he thinks that she is permissible for
him.
End quote from al-Mughni (5/34)
We may add to the category of the Magian anyone who follows a similar evil path
of believing that it is permissible to be intimate with mahrams.
The second scenario is when he is trustworthy. Most of the scholars were of the
view and this is the correct view that he is a mahram for her with regard to
travel, so she may travel with him, because he is to be trusted with her in this case.
The Hanbalis disagreed concerning that and were of the view that the disbeliever
cannot be a mahram for a Muslim woman. See: al-Mughni (5/34).
Shaykh Ibn Uthaymeen (may Allah have mercy on him) favoured the view of the
majority of scholars and said:
If he is of a different religion, as in the case of a disbelieving man and a Muslim
woman, then he may be a mahram to a Muslim woman, on condition that he can be
trusted with her. If he cannot be trusted with her, then he cannot be a mahram and
she cannot be allowed to travel with him. End quote.
Ash-Sharh al-Mumti (7/41)
Conclusion: your brother may be your mahram for the purpose of travel if he is
trustworthy.
We ask Allah, may He be exalted, to guide him.
Question-15: I want to travel for umrah with my brothers sons and take my
daughters with me. Is my daughters umrah valid?
Answer:
Praise be to Allah
It is permissible for you to travel for umrah with your brothers sons because they
are mahrams for you.
With regard to your daughters, if they have reached the age of puberty, then it is
not permissible for them to travel without a mahram, because of the report narrated
by al-Bukhaari (1729) and Muslim (2391) from Ibn Abbaas (may Allah be
pleased with him) who said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: No woman should travel unless she has a mahram with her,
and no man should enter upon her unless she has a mahram with her. A man said:
O Messenger of Allah, I want to go out with such-and-such a campaign, and my
wife wants to go for Hajj. He said: Go for Hajj with her.
It makes no difference whether a woman wants to travel for Hajj or umrah, or for
some other purpose. In all cases it is stipulated that she should have a mahram with
her, because of the general meaning of the hadiths and, in fact, because of what is
mentioned in this hadith about the woman setting out for Hajj, and the Prophet
(blessings and peace of Allah be upon him) instructed her husband to go out with
her for Hajj and to forget about jihad.
If a woman does not have a mahram, umrah and Hajj are not obligatory for her.
If she goes out without a mahram, she is sinning thereby.
Please see also the answer to question no. 25841.
Question-16: It is very difficult to bring up children in accordance with the

Quran and Sunnah in America, because the Islamic schools here either cost
too much or they teach innovation (bidah), let alone the fact that the teaching
in the schools is not in accordance with the Quran and Sunnah. The same
may be said concerning the mosques. Allah has enabled me to have a halaal
source of income, but my income is not enough for me to afford the fees for
these schools. We are trying hard to raise our children well. Therefore I would
like to ask: is it permissible for my wife to travel with our children to India
without a mahram, in order to register them in Islamic schools, where they
will be able to live an Islamic life ? Please note that my son is nine years old,
and my daughter is six years old. [https://islamqa.info/en/221864]
Answer:
Praise be to Allah
Firstly:
It is well-known that the basic principle with regard to a woman travelling without
a mahram is that it is not allowed and is prohibited, because of the clear sound
evidence that has been narrated concerning that. This has been discussed in a
number of previous fatwas, such as no. 47029 and 145413.
One of the conditions that must be met by the mahram is that he should be an
adult, because the purpose behind this role is to protect the woman, and a minor
cannot do that. This has been explained in fatwa no. 316
Based on that, a child who has reached the age of nine years is not qualified to be a
mahram for his mother when travelling.
Secondly:
The prohibition on a woman travelling without a mahram is a prohibition of the
means (that may lead to negative results), not a prohibition of the aims and goals.
In the case of this kind of prohibition, that which is prohibited may be made
permissible in the case of necessity and overwhelming interests. It should not be
applied so strictly that it puts severe pressure on a person and is detrimental to his
interests.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
All of Islamic teaching is based on the idea that in the case of bad things that
deserve to be prohibited, if they are countered by an overwhelming need, that
which is ordinarily prohibited may become permissible.
End quote from Majmoo al-Fataawa (29/49)

He (may Allah have mercy on him) also said:
That which comes under the heading of barring the means is only prohibited if
there is no need for it. But when there is a need to serve an interest that cannot be
met otherwise, then it is not prohibited.
End quote from Majmoo al-Fataawa (23/214)
Ibn al-Qayyim (may Allah have mercy on him) said:
Whatever is prohibited so as to bar the means may be permitted in the case of an
overwhelming interest, just as looking [i.e., a woman looking at a man] is
permitted in the case of a marriage proposal, giving testimony, and medical
consultation.
End quote from Ilaam al-Muwaqqieen (2/161)
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said:
Whatever is prohibited because it is a means (that may lead to evil), may be
permitted in the case of necessity.
End quote from Manzoomah Usool al-Fiqh (p. 67)
Based on this shari principle, we have previously published on this website a
number of fatwas in which it says that it is permissible in some circumstances
when there is a genuine need, or in order to achieve an important interest for a
woman to travel without a mahram. Please see fatwas no. 175260 and 181343.
Conclusion:
There is nothing wrong with your wife travelling with her two small children, if
you think it most likely that an important interest will be served by that, and the
environment in your country to which your wife is going to travel is safer for the
children and more likely to help them in terms of their religious commitment.
However we should point out that it is important for her mahram to remain in the
airport of departure until he is certain that she has boarded the plane and set off,
then he should make sure that she will be welcomed by her mahram in the airport
at her destination.
Please see also the answer to question no. 122630.And Allah knows best.
Question-17: I converted to Islam about 3 years ago alhamdullilah. I got

married less than a year ago. I am from Malaysia currently studying in the
USA, I got married to a foreigner, however he lives in Malaysia. Before
converting to Islam, I accepted a scholarship and now I cannot leave the
scholarship until I complete my studies. My husband couldn't get to the US
because his visa application was rejected. At first, my travel to the US was a
form of hijrah as my parents are against my conversion and they tortured me
mentally while I was living with them. However, after I got married I have a
mahram and I know I shouldn't be travelling without him. But my parents
are still very angry and can do anything to bring me back to my my old ways.
They may even kill. My husband studies in Malaysia but they still do not
know him, so he is apparently safe. As for me, it is too far and expensive for
them to travel here and harm me, so apparently I am safe. If I were to go back
now, quitting my studies, obviously I will have to face them and it will be
easier for them to get hold of me and my husband. I have only one more
semester left in order to graduate and I am hoping by then they will calm
down and it will be easier and safer to meet with them inshallah ta'ala. So, my
question is, are all these reasons good enough for me to travel for study
purposes without my husband(mahram)? [https://islamqa.info/en/181343]
Answer:
We ask Allah to make you steadfast in adhering to His religion and to protect you
from trials both evident and unseen, and to guide your parents to Islam as He
guided you.
Yes, it is not permissible for a woman to travel without a mahram. We have
discussed the evidence for that in detail in the answer to questions no. 102494 and
120291
But if there is a case of necessity that forces her to travel without a mahram, then
cases of necessity make permissible that which is ordinarily forbidden.
Undoubtedly protecting ones religious commitment is one of the five necessities;
in fact it is the most important and most essential of them, for the sake of which
one may sacrifice ones life and everything one possesses.
The prohibition on a woman travelling without a mahram is a prohibition of the

means that may lead to evil, because it may lead to fitnah and immorality. Matters
that are forbidden as a means of preventing evil may be permitted in cases of
necessity and when there is a definite interest to be served.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The basic principle is that everything that may be a means that leads to fitnah is not
permissible; the means that leads to immorality must be prevented, unless there is
an interest that may be served.
End quote from Majmoo al-Fataawa, 15/419
Ibn al-Qayyim (may Allah have mercy on him) said:
It is haraam to be alone with a non-mahram woman, to travel with her, or to look at
her unnecessarily, as a preventative measure and so as to block the means that may
lead to evil.
End quote from Ighaathat al-Lahfaan, 1/362; Zaad al-Maaad, 4/78; Ilaam alMuwaqqieen, 2/159
Therefore, if a woman needs to travel in order to preserve her religious
commitment, and she fears fitnah for herself if she does not travel, and she does
not have any mahram to accompany her on her journey, it is permissible for her to
undertake the journey, so as to ward off the greater evil that may result if she does
not travel.
The scholars have stated that it is permissible for a woman to travel without a
mahram in cases of necessity, especially if the necessity is to preserve her religious
commitment and for fear of fitnah.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (3/230):
If a captive woman travels after escaping from the clutches of the kuffaar, that is a
necessary journey, and no analogy can be drawn between it and a journey
undertaken by choice, hence she may set out on her own. End quote.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Al-Baghawi said: The scholars did not differ concerning (the ruling) that it is not
permissible for a woman to travel for any purpose other than that which is
obligatory (i.e., Hajj), unless she is with her husband or a mahram, except in the
case of a kaafir woman who becomes Muslim in dar al-harb (non-Muslim territory
that is hostile to Islam), or a female captive who escapes. Others added: or a
woman who becomes separated from her travelling companions and is found by a
trustworthy man; it is permissible for him to accompany her until he brings her
back to her group. End quote.
Fath al-Baari, 4/76
An-Nawawi (may Allah have mercy on him) said:
Al-Qaadi said: The scholars are unanimously agreed that a woman does not have
the right to set out on a journey, except in the case of Hajj and Umrah, unless she
is accompanied by a mahram, except in the case of hijrah from dar al-harb
(migration from non-Muslim territory that is hostile to Islam), in which case they
are unanimously agreed that she is obliged to migrate from there to Muslim
territory, even if she has no mahram with her, because her staying in the kaafir land
is haraam, if she cannot practice Islam openly and she fears for her religious
commitment and her life.
End quote from Sharh an-Nawawi ala Muslim, 9/104
Based on that, there is nothing wrong with you travelling or staying to complete
your studies without a mahram, even if you are staying in a kaafir country, so long
as that country is safer for you than your own country, and you do not fear that you
may become confused about your religion or drift away from it there.
Nevertheless, your husband should try to travel to join you and stay with you, even
if that costs him extra money. And if you are able to help him achieve that with
some official papers or money, then do so.
See also the answer to question no. 85045 and 122630
Question-18: I am a single woman from Morocco, and I am 35 years old. I

have quite a lot of money (and I do not think I will ever have this much again).
After thinking for a long time, I decided that I could not find anything better
to spend it on than going to the sacred House of Allaah, to perform the
obligatory duty of Hajj, as I long to visit that place. This is my hope in life,
and I hope that Allaah will not deprive me of that hope. The problem is that I
do not have any mahram. My brother cannot go because he is not well off, and
the same applies to my father. I hope that you can advise me and find a
solution to this problem for me. [https://islamqa.info/en/83762]
Answer:
It is not permissible for a woman to travel without a mahram, even if she is
travelling for the obligatory Hajj or obligatory Umrah, according to the more
correct of the two scholarly opinions, because of the report narrated by al-Bukhaari
(1729) and Muslim (2391) from Ibn Abbaas (may Allaah be pleased with him)
who said: The Prophet (peace and blessings of Allaah be upon him) said: No
woman should travel except with a mahram, and no man should enter upon her
unless there is a mahram with her. A man said: O Messenger of Allaah, I want to
go out on such and such a campaign, and my wife wants to go for Hajj. He said:
Do Hajj with her.
Because of this hadeeth and others which indicate that it is haraam for a woman to
travel without a mahram, a number of scholars are of the view that the presence of
a mahram is one of the conditions of Hajj being obligatory for a woman. So if you
cannot find a mahram to travel with you, Hajj is not obligatory for you, and you
are excused, but will be rewarded for your intention in sha Allaah.
Imam Ahmad (may Allaah have mercy on him) was asked about a woman who
was well off but did not have a mahram is Hajj obligatory for her? He said: No.
Al-Mughni (3/97).
The Standing Committee was also asked (11/95): I have a problem for which I
want to find a solution from Allaah, who is Merciful towards His slaves. It has to
do with my performing the obligation of Hajj. I am a woman in my fifties and for
two years I have wanted to travel to perform the obligatory Hajj. What is
preventing me from travelling is that I do not have a mahram who can travel with
me. My husband has no concerns except work and worldly matters, and he does
not intend to travel for Hajj, unless it is arranged for free by the company for which
he works. That will not happen until his turn comes, and I am afraid that I may die
before I perform this duty. I have enough money to pay for provisions and the
journey. To sum up: all my mahrams are unable to travel with me because of their
work.
They replied:
If the situation is as described, and neither your husband nor any of your mahrams
is able to travel with you so that you can perform the obligatory Hajj, then you are
not obliged to do it so long as this situation persists, because the presence of your
husband or mahram for the journey to Hajj is one of the conditions of it being
obligatory for you. It is haraam for you to travel for Hajj or any other purpose
without a mahram, even with your brothers wife and a group of women, according
to the more correct of the two scholarly views, because the Prophet (peace and
blessings of Allaah be upon him) said: No woman should travel except with a
mahram. Saheeh agreed upon. Strive to do righteous deeds which do not require
you to travel, and be patient, in the hope that Allaah will make things easy for you
and grant you the means of travelling with your husband or a mahram. End quote.
Fataawa al-Lajnah al-Daaimah (11/95)
We ask Allaah to guide us and you.
Question-19: I want to go for Umrah but as I cant go without Mahram, I'm

stuck & sad, my husband is very much busy with his wok cant leave the site
for 8-10 days , kindly guide me how can I perfom umrah & please pray for
my family & husband. [https://islamqa.info/en/25841]
Answer:
A woman who does not have a mahram to travel with does not have to go for Hajj
or Umrah, and she is excused if she does not go. It is haraam for her to travel for
Hajj or for any other reason without a mahram, and she has to be patient until
Allaah makes it easy for one of her mahrams to travel with her.
The ways of goodness are many. If a Muslim cannot do one act of worship, he may
strive hard in those acts of worship that he can do, until Allaah makes it easy for
him to do the acts of worship that he could not do.
By the bounty of Allaah towards His believing slaves, if a person resolves to do an
act of worship but he is unable to do it because of some excuse, he will be granted
the reward of one who does it. Al-Bukhaari (4423) narrated from Anas ibn Maalik
(may Allaah be pleased with him) that the Messenger of Allaah (peace and
blessings of Allaah be upon him) came back from the campaign of Tabook and
when he drew close to Madeenah he said: In Madeenah there are some people
who, whenever you marched or crossed a valley, were with you. They said: O
Messenger of Allaah, but they were in Madeenah. He said, They were in
Madeenah because some excuse kept them back.
The scholars of the Standing Committee said:
A woman who does not have a mahram does not have to do Hajj, because in her
case a mahram is part of being able to do Hajj, and being able to do it is one of the
conditions of Hajj being obligatory. Allaah says (interpretation of the meaning):
And Hajj (pilgrimage to Makkah) to the House (Kabah) is a duty that mankind
owes to Allaah, those who can afford the expenses (for ones conveyance,
provision and residence)
[Aal Imraan 3:97]
It is not permissible for her to travel for Hajj or for any other purpose unless she is
accompanied by her husband or a mahram, because of the report narrated by alBukhaari and Muslim from Ibn Abbaas (may Allaah be pleased with him), that he
heard the Prophet (peace and blessings of Allaah be upon him) say: No man
should be alone with a woman unless her mahram is present, and no woman should
travel unless she has a mahram with her. A man stood up and said: O Messenger
of Allaah, my wife has gone out for Hajj, and I have enlisted for such and such a
campaign. He said: Go and do Hajj with your wife. This was also the view of
al-Hasan, al-Nakhai, Ahmad, Ishaaq, Ibn al-Mundhir and ashaab al-rai, and it is
the correct view, because of the verse quoted, as well as the general meaning of the
ahaadeeth which forbid a woman to travel without her husband or a mahram.
Maalik, al-Shaafai and al-Awzaai held a different opinion and each of them
stipulated a condition (allowing her to do that), but with no evidence. Ibn al-
Mundhir said: they did not follow the apparent meaning of the hadeeth, and each of
them stipulated a condition (allowing her to do that), but with no evidence.
Fataawa al-Lajnah al-Daaimah lil-Buhooth al-Ilmiyyah wal-Ifta, 11/90, 91
And they said:
If the situation is as described that it is not easy for your husband or a mahram of
yours to travel with you to perform the obligation of Hajj then you are not
obliged to do it so long as this is the case, because the accompaniment of your
husband or mahram on the journey for Hajj is one of the conditions of Hajj being
obligatory for you. It is haraam for you to travel for Hajj or for any other purpose
without that, even if you go with your brothers wife and a group of women,
according to the correct scholarly view, because the Prophet (peace and blessings
of Allaah be upon him) said, No woman should travel except with a mahram.
(Saheeh agreed upon). That is unless your brother also travels with his wife, in
which case it is permissible to travel with him, because he is a mahram for you.
Strive to do righteous deeds that do not need you to travel, and be patient in the
hope that Allaah will make things easier for you and enable you to go for Hajj with
your husband or mahram.
Fataawa al-Lajnah al-Daaimah lil-Buhooth al-Ilmiyyah wal-Ifta, 11/96.
Question-20: May Allah grant you worship in this world and Paradise in
akhira. I am whatever Allah has willed. I live in a kaffir country and I
strongly desire to be with th epeople I love. So, I want to make a hijjrah to
Saudia Arabia. I know my mother will not like it and will hate me for it.
Respected Shaykh, I want to make a hijjrah to live in a halal way. Everything
here is haram. And for my future opportunities this place has [West], it has
nothing halal.
So, can I make a hijjrah without a mahram? Can I make a hijjrah leaving
behind my single mother in her country, and her not wanting me to make a
hijrah? She doesnt want me to pray either..etc..
And I do not know if my little sister will want to come with me.
Answer:
The basic principle is that it is not permissible for a woman to travel unless she has
a mahram with her. This has been discussed previously in the answer to questions
no. 101520 and 145413.
But the scholars made an exception from that in the case of obligatory travel on the
part of an individual woman, such as migration from the land of kufr to a Muslim
land.
Imam al-Nawawi said: The scholars are unanimously agreed that she should not go
out for travel other than Hajj and Umrah unless she has a mahram with her, except
in the case of migration from dar al-harb (non-Muslim lands). They are
unanimously agreed that she must migrate from there to a Muslim land even if she
does not have a mahram with her. The difference between the two is that her
staying in the kaafir land is haraam if she cannot practice her religion openly and
fears for her religious commitment and for herself.
End quote from Sharh Saheeh Muslim, 9/104
Abul-Abbaas al-Qurtubi said: There is consensus that she is obliged to travel
without a mahram if she fears for her religious commitment and for herself.
End quote from al-Mufhim lima Ashkala min Talkhees Kitaab Muslim, 11/6
That is because adhering to the commands of the faith is obligatory, and whatever
is essential to doing something obligatory is also obligatory. This was stated in
Mataalib Ooli al-Nuha, 3/433
Based on that, if you are not able to practice Islam fully in that land in complete
freedom, or you fear for your religious commitment and for yourself because of
temptation and confusion, then you have to migrate to a land where you will feel
that your religious commitment and your life are safe. The interests of religion take
precedence over obedience to parents, as Allah says (interpretation of the
meaning):
But if they (both) strive with you to make you join in worship with Me others that
of which you have no knowledge, then obey them not; but behave with them in the
world kindly
[Luqmaan 31:15].
But if you are able to practice Islam and you are living in that land with complete
safety, then migration in this case is mustahabb and not obligatory. See the answer
to questions no. 47672 and 13363.
In that case it is not permissible for you to travel for two reasons: not having a
mahram, and not having the permission of your mother to travel.
Al-Bahooti said: He should not travel for a mustahabb purpose except with their
[parents] permission, because honouring parents is an individual obligation
(fard ayn), which takes precedence over that which is mustahabb and that which is
a communal obligation (fard kifaayah).
End quote from Kashshaaf al-Qinaa, 6/322
You have to treat your mother kindly and be nice to her, in the hope that Allah
might guide her to the straight path at your hands. Please see the answer to
questions no. 103977 and 27105.
Question-21: I am asking this question on behalf of my wife. When she was 14,
she made hajj with her mother, 2 sisters and one of those sisters husbands,
who is obviously non mahram. She was unaware at the time that a women
needs to make hajj with a mahram, is her hajj valid or does she need to repeat
the hajj ? Please give some evidence/statement of the scholars on this,
jazakallaah kharyan. [https://islamqa.info/en/6057]
Answer:
Firstly: her Hajj is valid, in sha Allaah, but her travelling without a mahram is
something that is forbidden, as it disobeys the words of the Messenger (peace and
blessings of Allaah be upon him): A woman should not travel except with a
mahram. This lady travelled without a mahram. If she was unaware of this ruling,
then I hope that she will be excused, and she has to seek the forgiveness of Allaah.
If she was aware of it, then she has to repent and seek the forgiveness of Allaah.
But there is another question to be asked, which is: does this Hajj count as the
obligatory Hajj required in Islam?
If she had reached the age of puberty when she did that Hajj, then it does count as
the obligatory Hajj required in Islam, even if she went without a mahram. If she
had not yet reached the age of puberty, then she has to go for Hajj again, and her
first Hajj will count as naafilah (supererogatory). What is meant by puberty is the
appearance of one of the signs of puberty, such as the onset of menstruation, the
growth of body hair (in the armpits and pubic area), or wet dreams (following
which one detects the emission of fluid from the private parts). It is most likely that
a woman of fourteen years of age had reached puberty.
[Sheikh Muhammed Salih Al-Munajjid]
Question-22: Is it permissible for a woman to go to the Haram by herself and

do tawaaf by herself, going from the hotel that is ten minutes away from the
Haram? Is it permissible for a woman to go to Makkah by herself and do
tawaaf by herself, going from the hotel in which she is staying and which is ten
minutes away from the Haram? Is it also permissible for her to go with a
group of people, both men and women, to stone the Jamaraat without any
mahram, and to do tawaaf al-ifaadah without a mahram?
Answer:
It is permissible for a woman, if she is in Makkah, to go walking from the hotel to
the Haram without a mahram, and to do tawaaf likewise, because it is only
necessary to have a mahram for travelling; inside the city it is not essential to have
a mahram. Rather what is stipulated that a woman should feel safe in going out and
not go out wearing adornment or make-up.
The same may also be said concerning her going to stone the Jamaraat. She may go
there without a mahram; she may go on her own or with a group of women.
If a woman is in one city and wants to go somewhere in a taxi, it is stipulated that
she should not be alone with the driver (khulwah); if there is a righteous woman
with her, then she is not alone with him.
Shaykh Ibn Uthaymeen (may Allah have mercy on him) said: With regard to
khulwah (being alone with a member of the opposite sex) inside the city, it is not
permissible for a woman to be alone with the driver in a car, even for a short
distance, because the Prophet (blessings and peace of Allah be upon him) said:
No man should be alone with a woman without a mahram being present. But if
there is another woman with her and the driver is trustworthy, then there is no
khulwah and there is nothing wrong with her and the other woman travelling in the
car, so long as their trip is not regarded as travel. In this case, we may say that
there is no khulwah because of the other woman who is present. But we cannot say
that the woman who accompanies her is regarded as a mahram; rather we say that
what is forbidden inside the city is a man being alone with a woman, unlike travel,
in which case it is forbidden for a woman to travel alone without a mahram. The
difference between these two matters is clear. End quote from Majmoo Fataawa
Ibn Uthaymeen, 21/191.
Question-23: I have the choice between staying without a mahram in a

Muslim Arab country in order to study in a university that is not mixed (in
fact, my maternal uncle through breastfeeding is in the same country, city and
neighbourhood, but he does not really uphold ties with us) or staying with my
family in a Muslim Arab country (that is less conservative) to study in a
university that is mixed, in which there are evils and abhorrent things. Which
option should I choose? Unfortunately, I cannot stay with my family without
going to the mixed university, because all the universities in this country are
mixed. And my father absolutely and totally refuses to let me stay at home
and stop studying, because unfortunately my parents are not committed.

What should I do? May Allah reward you with good.
Answer:
Firstly:
Mixing in workplaces and schools is haraam because of the evils and haraam
things to which it leads. Please see the answer to question number 1200 and
103044.
It is not permissible for the girl's guardians to make her go to this mixed school,
because that is heedlessness and a betrayal of the trust. Rather they should prevent
her from doing that which is haraam and help to avoid sin, and they should be
protective towards her and protect her honour.
Secondly:
It is not permissible for a woman to travel without a mahram, because the Prophet
(blessings and peace of Allah be upon him) said: No woman should travel except
with a mahram. Narrated by al-Bukhaari, 1862.
And Muslim (1339) narrated from Abu Hurayrah (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said: It is not
permissible for a woman who believes in Allah and the Last Day to travel the
distance of one day's journey except with a mahram.
As for her staying in a city without a mahram, that is not forbidden if she is safe
and remembers that Allah is always watching when she comes and goes, and she
avoids mixing with men.
Based on that, if a mahram travels with you and takes you to the city where you are
going to study, and you stay there in a safe place and adhere to the Islamic
guidelines when going out to the University, there is nothing wrong with that.
If we assume that the mahram cannot travel with you there or back, and your
family insist that you study in one of the two choices that you mentioned, and there
is no alternative to that, then the basic principle is that you should choose the lesser
of two evils so as to ward off the greater of the two. So you have to choose the less
evil of the two options. This means that you have to think about and study the two
choices. Your travelling may be less evil, because in that case you will avoid
mixing, but it involves the problem of your being alone and away from your family
in a strange city. If you can get in touch with your paternal uncle through
breastfeeding and he can keep an eye on you and help you and so on, then that is
better.
You should strive to increase your faith and strengthen your connection with Allah,
look for righteous friends and keep yourself busy with good deeds such as
memorising Qur'aan, and regularly offering naafil prayers and fasts.
We ask Allah to help and guide you.
Question-24: I know that a woman is not permitted to travel without a

mahram. Last year I travelled with one of the Hajj groups with a mahram.
This year I do not have a mahram who can travel with me, but the groups
needs a female doctor to travel with them, and now there is no time for the
group to find another doctor. Please advise me what to do, may Allaah reward
you. [https://islamqa.info/en/83720]
Answer:
It is not permissible for a woman to travel without a mahram, even if she is
travelling for the obligatory Hajj or obligatory Umrah, because of the report
narrated by al-Bukhaari (1729) and Muslim (2391) from Ibn Abbaas (may Allaah
be pleased with him) who said: The Prophet (peace and blessings of Allaah be
upon him) said: No woman should travel except with a mahram, and no man
should enter upon her unless there is a mahram with her. A man said: O
Messenger of Allaah, I want to go out on such and such a campaign, and my wife
wants to go for Hajj. He said: Do Hajj with her.
With regard to the naafil Hajj, a woman is not allowed to travel for that without a
mahram according to the majority of scholars, and some narrated that the scholars
were unanimously agreed on this point.
The fact that a group needs a female doctor to travel with them and that there is no
time to look for another doctor, does not make it permissible for
you to travel with them without a mahram. How can a person draw closer to his
Lord by doing Hajj or helping others by means of disobedience?
We ask Allaah to guide you and make you steadfast.
Question-25: Must I have a mahram with me while traveling between Cairo

and al-qalyoubiyyah (about 100km)? My father has passed away and my only
brother lives close to his university, and he does not come except in the
weekends. This will delay many important matters of mine.
Answer:
The saheeh Sunnah indicates that it is not permissible for a woman to travel
without a mahram. This includes both long and short journeys, according to the
majority of scholars. Everything that is called travelling is forbidden to a woman
unless she has a mahram with her.
said: No woman should travel except with a mahram, and no man should enter
upon her unless there is a mahram present. A man said: O Messenger of Allaah, I
want to go out with such and such an army, and my wife wants to go for Hajj. He
said: Do Hajj with her.
Al-Nawawi (may Allaah have mercy on him) said, explaining that travel here does
not refer to a particular distance:
What is meant is that everything that is called travel is forbidden to a woman

without a husband or mahram, whether it is three days or two days or one day or
twelve miles or anything else, because of the report of Ibn Abbaas (may Allaah be
pleased with him), No woman should travel except with a mahram. This includes
everything that is called travelling. And Allaah knows best. End quote.
Al-Nawawi, Sharh Muslim (9/103).
In Fataawa al-Lajnah al-Daaimah (17/339) it says: It is haraam for a woman to
travel without a mahram in all cases, whether the distance is short or long. End
quote.
See also the answer to question no. 101520.
What counts here is what is customary among people. If people regard it as
travelling, then it is travelling, and it is not permissible for a woman to set out on
such a journey except with a mahram.
Going from al-Qalyoobiyah to Cairo is not customarily regarded as travelling,
rather there are many areas in al-Qalyoobiyyah to which it is easier and closer to
travel than between one part of Cairo and another.
Based on this, there is nothing wrong with going from al-Qalyoobiyyah to Cairo to
attend to your needs without a mahram.
Question-26: A person is asking about his mother who loves to do good deeds,
but she fasts and prays at the night a lot, which makes her tired and ill.
Doctors have advised her but she did not listen. So he does not take her to the
sacred masjid objecting to her exhausting herself, so she just asks the driver
to take her. What is your opinion about what they are doing?
Answer:
It is not prescribed nor is it required for a person to obey Allaah by doing acts of
worship that cause him hardship, because when Abd-Allaah ibn Amr ibn al-Aas
(may Allaah be pleased with him) said to the Prophet (peace and blessings of
Allaah be upon him) that he prayed qiyaam at night and did not sleep, and he
fasted by day and did not break his fast, the Prophet (peace and blessings of Allaah
be upon him) said to him: Your Lord has a right over you, your self has a right
over you and your family has a right over you, so give each one his rights.
Narrated by Muslim (1159). A mans self is a trust that is given to him, and he
must take proper care of it. The Prophet (peace and blessings of Allaah be upon
him) said: Take on only as much effort as you are able to, for Allaah does not get
tired but you get tired. And if a person is doing something obligatory, the
Messenger of Allaah (peace and blessings of Allaah be upon him) said to Imraan
ibn Husayn (may Allaah be pleased with him): Pray standing, and if you cannot
then sitting, and if you cannot then lying on your side. Narrated by al-Bukhaari
(1117). When the Sahaabah (may Allaah be pleased with them) raised their voices
in dhikr, the Messenger of Allaah (peace and blessings of Allaah be upon him) said
to them: Be gentle with yourselves (narrated by al-Bukhaari, 2992), i.e., do not
be hard on yourselves, walk in a tranquil manner as the people walk on grass,
because when people walk on grass, they walk slowly and do not rush, so that the
camels can have the opportunity to graze.
We say to this woman whom we ask Allaah to increase in virtue and the desire to
obey Him that she should be moderate in worshipping Allaah in accordance with
what is prescribed in the shareeah of Allaah, and she should not overburden
herself. She should fear Allaah concerning herself and not be harsh on herself by
fasting or praying qiyaam too much, or in other ways.
As for riding with the driver on her own, this is haraam, because it is not
permissible for a woman to be alone in the car with a man who is not her mahram,
because the Prophet (peace and blessings of Allaah be upon him) said: No man
should be alone with a woman (narrated by al-Bukhaari, 5233). This prohibition
is general in meaning. As for travelling, no woman should travel without a
mahram, even if there is someone else with her. So there are two issues here: Being
alone with a man, which is haraam whether one is at home or travelling, and
travelling, which is haraam unless one has a mahram.
So this woman is committing something haraam for the sake of doing something
that is not obligatory for her.
With regard to the sons refusal to take her to the Sacred Mosque, if his intention is
to make her give up the idea, then this is good. But the problem is that she is
insisting on going, so I think that he should not refuse so long as if he does not go,
she will ask the driver to go with her, and he is not a mahram. What I think is that
he should not refuse, if she is insisting on going. End quote.
Majmoo Fataawa Ibn Uthaymeen, Fataawa al-Siyaam (127-130).
Question-27: We live in the country. Sometimes I like to visit my uncle who

lives in a city that is 50 km further than us. I have to use mixed transportation
and go alone because my father thinks it is very expensive to use
transportation. He leaves the matter of meeting my uncle or not up to me.
There is no other place I can go to. I visit my uncle every 5-8 months. Am I
allowed to travel without a mahram? [https://islamqa.info/en/103932]
Answer:
The saheeh Sunnah indicates that it is not permissible for a woman to travel
without a mahram. This includes both long trips and short trips, according to the
majority of scholars. Everything that is called travelling is forbidden for a woman
unless she has a mahram with her.
said: No woman should travel except with a Mahram, and no man should enter
upon a woman unless her Mahram is with her. A man said, O Messenger of
Allaah, I want to go out with such-and-such an army and my wife wants to go to
Hajj. He said, Go to Hajj with her.
Al-Nawawi (may Allaah have mercy on him)said in Sharh Saheeh Muslim,
explaining that travel here does not refer to a specific distance:
husband or a mahram, whether it is three days, two days or one day, or anything
else, because of the hadeeth of Ibn Abbaas, according to which the Prophet (peace
and blessings of Allaah be upon him) said: No woman should travel without a
mahram. This includes everything that is called travel. And Allaah knows best.
End quote.
And it says in Fataawa al-Lajnah al-Daaimah (17/339): It is haraam for a woman

to travel without a mahram in all cases, whether the journey is long or short. End
quote.
Based on this, if this distance is regarded by people in your country as travelling,
then it is not permissible for you to travel without a mahram. But you will be
rewarded for your intention, in sha Allaah, and you can maintain ties with your
uncle by telephone, and that will be sufficient in sha Allaah.
Question-28: We have a female servant at home without a mahram. I will be

performing the obligatory duty of Hajj next year, in sha Allah, and I would
like to take the servant with my family to perform Hajj, and I will take care of
all her needs. Is it permissible to take her with us, as she will not be able to go
for Hajj except with us? Please advise us, may Allaah reward you with good.
Answer:
Before replying to this question, I would like to warn our brothers whom Allaah
has blessed in this country with abundance of wealth and good things against
persistently bringing female servants in, because this is a kind of luxury and is
indeed a kind of extravagance. We even hear of some cases where there is no one
but a man and his wife at home, and the woman is able to take care of all the
household affairs, but they still bring a female servant. I warn my brothers against
this serious problem which has become a matter of competition among people,
where a wife will say that she wants a servant so the husband goes and brings her a
servant. My advice is that no-one should bring a servant except in cases of extreme
necessity.
My view is that even in cases of necessity, only Muslim servants should be brought
in, because the Prophet (peace and blessings of Allaah be upon him) commanded
that the Jews and Christians be expelled from the Arabian Peninsula. If a servant is
brough in, she should not be young and pretty, because she is a source of
temptation, especially if there are young men in the family. For the Shaytaan flows
through the son of Adam like blood. And no female servant should be brought
without her mahram, because the Prophet (peace and blessings of Allaah be upon
him) forbade women to travel without their mahrams.
If the servant has a mahram, then the problem mentioned in the question does not
arise; her mahram can go for Hajj with her. But if she does not have a mahram, or
if her mahram brought her then went back, then they should not take her for Hajj or
travel with her; rather she should stay with someone who can be trusted to take
care of her. If there is no one who can be trusted to take care of her, then she may
go for Hajj with them because of necessity, and her Hajj will be valid.
[From Fataawa Manaar al-Islam by Shaykh Muhammad ibn Saalih al-Uthaymeen
(may Allaah have mercy on him), 2/376]
Question-29: The wives of the holy Prophet (peace and blessings of Allaah be
upon him) performed Haj many times after his death. Can this be taken as a
daleel that a woman may perform Haj without a mahram but with a group of
women who have their Mahrams with them. [https://islamqa.info/en/81941]
Answer:
The correct scholarly view is that that of the Hanafis and Hanbalis who say that it
is not permissible for a woman to travel for Hajj or for any other purpose without a
mahram, because the Prophet (peace and blessings of Allaah be upon him) said:
No woman should travel except with a mahram. Narrated by al-Bukhaari (1862)

and Muslim (1341).
This has already been discussed in the answers to questions no. 3098, 34380 and
47029.
But some scholars, such as the Shaafais and Maalikis, and some of the salaf, were
of the view that it is permissible for a woman to travel for Hajj without a mahram,
if she travels with a trustworthy group.
They quoted as evidence that which the questioner mentions, that the wives of the
Prophet (peace and blessings of Allaah be upon him) did Hajj without a mahram.
That is mentioned in the report narrated by al-Bukhaari (1860), that Umar ibn alKhattaab (may Allaah be pleased with him) gave permission to the wives of the
Prophet (peace and blessings of Allaah be upon him)
during the last Hajj that he performed, and he sent Uthmaan ibn Affaan and Abd
al-Rahmaan ibn Awf with them.
The scholars who hold the first view quote a number of things as evidence,
including the following:
1 They said that it does not say in the hadeeth that they did not have a mahram
with them. Perhaps their mahrams were with them in the caravan of Hajj itself, and
Umar ibn al-Khattaab sent Uthmaan ibn Affaan and Abd al-Rahmaan ibn Awf
with them as an additional sign of respect and for extra peace of mind. It cannot be
thought that the Sahaabah would go against the Prophets prohibition on women
travelling without mahrams, especially since some reports even though their
isnaads are somewhat questionable indicate that their mahrams were present.
Ibn al-Jawzi narrated in al-Muntazam, concerning the events of 23 AH, that Abu
Uthmaan, Abu Haarithah and al-Rabee said: Umar did Hajj with the wives of the
Prophet (peace and blessings of Allaah be upon him), with whom were their
mahrams before whom they did not have to observe hijab. At the front of their
caravan he put Abd al-Rahmaan ibn Awf and at the rear he put Uthmaan ibn
Affaan
Moreover, it is highly unlikely that their mahrams would not be present, since so
many people travelled for Hajj with them from Madeenah. It is most likely that
there would be a brother, grandfather, maternal uncle, paternal uncle or another
mahram through breastfeeding, because breastfeeding of other peoples children

was very common at that time.
2 If we assume that there were no mahrams with them, then that may have been
an ijtihaad on their part. It is well known that the ijtihaad of the Sahaabah cannot
be accepted if it goes against a sound text narrated from the Prophet (peace and
blessings of Allaah be upon him).
Al-Sanaani (may Allaah have mercy on him) said:
That cannot be taken as evidence, because there is no consensus.
Subul al-Salaam (2/930).
3 A third group of scholars argued that this was something that applied only to
the wives of the Prophet (peace and blessings of Allaah be upon him), because they
were the Mothers of the Believers, and all men were their mahrams.
Abu Haneefah (may Allaah have mercy on him) said:
All the people were mahrams for Aaishah, so no matter who she travelled with,
she was travelling with a mahram, but that does not apply for any women other
than her. End quote.
Umdat al-Qaari (10/220).
But this answer of Abu Haneefah is not acceptable, because the wives of the
Prophet (peace and blessings of Allaah be upon him) were the Mothers of the
Believers with regard to marriage, but they were not mahrams. If the Mothers of
the Believers were mahrams it would have been permissible for them to take off
their hijabs in front of them, be alone with them etc., and no one would suggest
such a thing.
Ibn Taymiyah says in Manhaaj al-Sunnah (4/207) of the wives of the Prophet
(peace and blessings of Allaah be upon him): They are the Mothers of the
Believers in the sense that it is haraam for anyone else to marry them, not
in the sense that they are mahrams. End quote.
The best answer is the first one.
To conclude: it is not permissible to reject saheeh hadeeths because of
interpretations of some of the deeds of the Sahaabah which may be interpreted in
more than one way. What is required is to follow that which is proven and not that
which is subject to different interpretations.
Shaykh Abd al-Azeez ibn Baaz (may Allaah have mercy on him) was asked:
They say that Aaishah (may Allaah be pleased with her) did Hajj with Uthmaan
without a mahram.
He replied:
This requires evidence. It is not permissible to say that she did Hajj without a
mahram with no evidence. She must have had a mahram. She had her brothers
sons, she had her brother Abd al-Rahmaan, she had the sons of her sister Asma.
The one who says that she did Hajj without a mahram is lying unless he can offer
proof. Moreover, even if we assume that she did Hajj without a mahram, then she
was not infallible; none of the Sahaabah were infallible. Evidence is that which
was said by Allaah and His Messenger; the view of So and so is not evidence.
Whatever goes against the Sunnah cannot be regarded as evidence. Evidence is to
be found in the saheeh Sunnah. This is what is well known among the scholars, and
it is that on which there is consensus.
Al-Shaafai (may Allaah have mercy on him) said: The people are unanimously
agreed that once the Sunnah of the Messenger of Allaah (peace and blessings of
Allaah be upon him) has become clear to a person, he has no right overlook it and
follow the view of any person.
Maalik (may Allaah have mercy on him) said: The view of any of us may be
accepted or rejected, except the occupant of this grave (meaning the Prophet (peace
and blessings of Allaah be upon him)).
What is meant is that what is required of the people of Islam and the believers is to
accept the Sunnah, and it should not be ignored because of the views of this person
or that person. Moreover, Aaishah should not be thought of as going against the
Sunnah, when she was a well known faqeehah and the most knowledgeable of the
worlds women, and she is the one who heard ahaadeeth from the Messenger of
Allaah (peace and blessings of Allaah be upon him). End quote.
Fataawa al-Shaykh Ibn Baaz (25/361, 362)
Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said:
If someone were to say: This hadeeth does not say that there was a mahram with
them. Can it be said that the case of the wives of the Prophet (peace and blessings
of Allaah be upon him) was different because they were the Mothers of the
Believers, not in the sense of their being mahrams but as a sign of respect? Or can
it be said that nothing is said here about mahrams, but he sent these two noble
Sahaabis with the mahrams? The first is possible, and so is the second.
If we accept the principle that the ambiguous should be understood in the light of
what is clear and definitive, what can we say?
The answer is that we accept the second possibility, and we say that there must
have been mahrams with them, but these two noble Sahaabis were sent with them
as an honour and a sign of respect towards the Mothers of the Believers (may
Allaah be pleased with them). End quote.
Sharh Kitaab al-Hajj min Saheeh al-Bukhaari (tape no. 19, side 2).
Question-30: I am a single woman aged 38. I am a teacher and I have not got
married yet. My father has passed away, and I help my mother to some extent
with household expenses. I want to perform Hajj, and my name was drawn in
the lottery (to select who can go for Hajj) but I need a mahram. My brother
does not have enough money to spend on his own expenses. I know that I
should pay for him, but I need the money for my future needs. So I have
decided to delay this obligatory duty until I reach an age when I no longer
need a mahram. Will I punished for my decision? I hope you can answer me
because I am very anxious. [https://islamqa.info/en/52703]
Answer:
Firstly:
Hajj is only obligatory for those who are able to do it, because Allaah says
owes to Allaah, those who can afford the expenses
[Aal Imraan 3:97]
One of the conditions of being able to do it for a woman is that she should have a
mahram who agrees to go with her. If she cannot find a mahram then she is not
obliged to perform Hajj.
It says in Fataawa al-Lajnah al-Daaimah (11/93): One of the conditions of Hajj
being obligatory is that one should be able to do it, which includes having a
mahram for women. If a woman does not have a mahram then she is not permitted
to travel, and she is not obliged to perform Hajj unless she has a mahram and he
agrees to travel with her. Allaah says (interpretation of the meaning):
owes to Allaah, those who can afford the expenses
[Aal Imraan 3:97]
See also questions no. 316, 5207 and 34380.
Secondly:
There is no age at which a woman does not need a mahram, rather at all ages of her
life after she reaches puberty it is not permissible for her to travel without a
mahram. No distinction is made between young women and old women, because
the Prophet (peace and blessings of Allaah be upon him) said: No woman should
travel except with a mahram. Narrated by al-Bukhaari and Muslim.
We have explained this in the answers to questions no. 47029 and 25841.
Thirdly:
If a woman has a mahram, she has to spend on him.
Ibn Qudaamah (may Allaah have mercy on him) said:
She has to spend on her mahrams expenses during Hajj, as was stated by Ahmad,
because this is part of her being able to perform Hajj. So she has to spend on his
expenses such as travel. Based on this, part of her ability to perform Hajj is that she
should be able to afford provisions and travel expenses for herself and for her
mahram.
Al-Mughni, 3/99
Al-Sarkhasi said:
If a mahram travels with her then she should spend on him from her own wealth.
Al-Mabsoot, 4/163
Fourthly:
With regard to your delaying Hajj because you need the money, please see
question no. (11534).
Question-31: My wife, children and I live in France for certain reasons. I

cannot visit my family in my home country this summer. But my wife insists
on going alone with our children, one is 3 years old and the other is one year
and half. Although she knows it is not permissible, she justifies this by the
importance of keeping womb relations.
1- Is it permissible to take her to the airport, and in her country her brother
will collect her?
2- What shall I do if she insists on going? I can stop her even though this will
cause a problem between us. [https://islamqa.info/en/102494]
Answer:
It is not permissible for a woman to travel without a mahram, whether the journey
is for an act of worship such as Hajj or visiting and honouring her parents, or it is a
permissible journey such as a vacation and the like. The evidence for that is as
follows:
1 The Prophet (peace and blessings of Allaah be upon him) said: No woman
should travel except with a mahram, and no man should enter upon a woman
unless her mahram is with her. A man said, O Messenger of Allaah, I want to go
out with such-and-such an army and my wife wants to go to Hajj. He said, Go (to
Hajj) with her. Narrated by al-Bukhaari (1862).
Muslim (1339) narrated from Abu Hurayrah that the Prophet (peace and blessings
of Allaah be upon him) said: It is not permissible for a woman who believes in
Allaah and the Last Day to travel the distance of one day, except with a mahram.
And there are many ahaadeeth which forbid a woman to travel without a mahram;
they are general in meaning and apply to all kinds of travel.
2 Travel may be exhausting and difficult, and because of her weakness a woman
needs someone to help her and stand by her. Something may happen that makes
her lose her mind and behave contrary to her nature if she has no mahram with her.
This is something that is often seen nowadays because there are so many accidents
with cars and other means of transportation.
Moreover, travelling alone may expose her to temptation and evil, especially as
there is a great deal of corruption. There may be people sitting near her who do not
fear Allaah, and they may try to tempt her to do haraam things. So it is only wise
that she should be accompanied by a mahram when travelling, because the purpose
of having a mahram with her is to protect her and look after her. Travel is a
situation in which unexpected things are expected to happen regardless of the
amount of time the journey may take.
Al-Nawawi (may Allaah have mercy on him) said: The point is that everything that
is called travel is forbidden for a woman without a husband or mahram. End quote.
More than one of the scholars narrated that the fuqaha were unanimously agreed
that a woman is not allowed to travel without a mahram, except in exceptional
cases.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They
did not differ concerning the fact that a woman may not travel for anything but the
obligatory Hajj except with a husband or mahram, except a kaafir woman who
becomes Muslim in daar al-harb or a female captive who escapes. Others added: or
a woman who becomes separated from her group and is found by a trustworthy
man, in which case it is permissible for him to accompany her until he brings her
back to her group. End quote from Fath al-Baari (4/76).
The scholars differed as to whether it is permissible for a woman to travel for the
obligatory Hajj without a mahram. The correct scholarly view is that it is not
permissible. This has been explained in the answer to question no. 34380.
What you have mentioned about taking the wife to the airport and her brother
meeting her in the other country is not acceptable, rather the husband or a mahram
must accompany her throughout the journey.
The wife has to obey her husband, especially if he tells her to do that which
constitutes obedience to Allaah and he forbids her to do that which constitutes
disobedience to Allaah.
You have to explain the shari ruling to her, and tell her that the believer has no
choice when it comes to the ruling of Allaah or His Messenger.
It is not for a believer, man or woman, when Allaah and His Messenger have
decreed a matter that they should have any option in their decision. And whoever
disobeys Allaah and His Messenger, he has indeed strayed into a plain error
[al-Ahzaab 33:36]
The only saying of the faithful believers, when they are called to Allaah (His
Words, the Quraan) and His Messenger () , to judge between them,
is that they say: We hear and we obey. And such are the successful (who will live
forever in Paradise)
[al-Noor 24:51]
That should be done in a kind and gentle manner, not a harsh and cruel manner.
We ask Allaah to guide you both.
Question-32: Is it permissible for a 26 year old woman to go and do umrah

with her mother and trustworthy companions, as she does not have a mahram
such as a brother, father or husband? Please note that she wants to do umrah
even if it is not obligatory for her because she does not have a mahram. If her
mother travels for umrah she will be forced to stay alone.
Answer:
A woman who cannot find a mahram to travel with her is not obliged to do Hajj or
Umrah; she is excused for not doing that, and it is haraam for her to travel for Hajj
or for any other reason without a mahram. She has to be patient until Allaah makes
available a mahram with whom she may travel.
There are many ways of doing good. If a Muslim cannot do some acts of worship,
then he should strive hard in those acts of worship that he is able to do, until Allaah
makes it easy for him to do the acts of worship that he is unable to do.
By the grace of Allaah towards His believing slaves, if a person resolves to do an
act of worship but he is not able to do it for some reason, He will still reward the
person for it. al-Bukhaari (4423) narrated from Anas ibn Maalik (may Allaah be
pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be
upon him) came back from the campaign to Tabook and when he drew close to
Madeenah he said: In Madeenah there are people who, whenever you travelled
any distance or crossed any valley, were with you. They said: O Messenger of
Allaah, even though they are in Madeenah. He said: Even though they are in
Madeenah, because they were kept there by excuses.
It says in Fataawa al-Lajnah al-Daaimah (11/90):
A woman who does not have a mahram does not have to do Hajj, because in her
case a mahram is part of being able to do Hajj, and being able to do it is one of the
conditions of Hajj being obligatory. Allaah says (interpretation of the meaning):
[Aal Imraan 3:97]
It is not permissible for her to travel for Hajj or for any other purpose unless she is
accompanied by her husband or a mahram, because of the report narrated by alBukhaari and Muslim from Ibn Abbaas (may Allaah be pleased with him), that he
heard the Prophet (peace and blessings of Allaah be upon him) say: No man
should be alone with a woman unless her mahram is present, and no woman should
travel unless she has a mahram
with her. A man stood up and said: O Messenger of Allaah, my wife has gone
out for Hajj, and I have enlisted for such and such a campaign. He said: Go and
do Hajj with your wife. This was also the view of al-Hasan, al-Nakhai, Ahmad,
Ishaaq, Ibn al-Mundhir and ashaab al-rai, and it is the correct view, because of the
verse quoted, as well as the general meaning of the ahaadeeth which forbid a
woman to travel without her husband or a mahram. Maalik, al-Shaafai and alAwzaai held a different opinion and each of them stipulated a condition (allowing
her to do that), but with no evidence. Ibn al-Mundhir said: they did not follow the
apparent meaning of the hadeeth, and each of them stipulated a condition (allowing
her to do that), but with no evidence.
End quote.
Just as it is not permissible for a woman to travel without a mahram, it is not
permissible for her mother either. She should fear Allaah and stay with her
daughter. If she insists on going and that results in the daughter staying alone, then
if she is staying in a safe place there is no problem, but if she is afraid of staying
alone, then this may be an excuse for her to go with her mother as a case of
necessity, and the sin will be on her mother.
Question-33: I have been married for almost 4 years but have never really
been happy, I have made my mistakes and learnt from it but my husband is
not forgiving, he is more of a dictator than a husband. a friend paid for hajj I
did not accept it till after his approval because its not the obligatory one, but
because we had a little disagreement now he says he has withdrawn the
permission after all preparations have been made and if I dont go the friend
wont be happy because its too late for her to pay for another person as
issuance of visa is closed, please does he have the right to do so isnt it an
abuse of his position? please advise. [https://islamqa.info/en/96670]
Answer:
Firstly:
What is required of the husband is to fear Allaah in his dealings with his wife and
to treat her kindly. If he dislikes one of her characteristics, he should remember
that she has other qualities for which he should be pleased with her. He should
remember that he too is not free from mistakes and errors, so he should overlook
her mistakes and forgive her for her errors if she repents to her Lord. He should
treat her kindly so that Allaah may create love and compassion between him and
his wife.
Secondly:
It is not permissible for a woman to travel for Hajj or for any other purpose except
with a mahram, and there is nothing in your question to indicate whether or not
there is a mahram with you. If you do not have a mahram to travel with you, then it
is not permissible for you to travel, regardless of whether your husband has given
you permission or not, even if that is for the obligatory Hajj.
The scholars of the Standing Committee for Issuing Fatwas said:
It is established in shareeah that it is haraam for a woman to travel without a
mahram, because the Prophet (peace and blessings of Allaah be upon him) said,
according to the hadeeth of Ibn Abbaas: No woman should travel except with a
mahram. Narrated by Ahmad, al-Bukhaari and Muslim. And it was narrated that
Ibn Abbaas (may Allaah be pleased with him) said: I heard the Messenger of
Allaah (peace and blessings of Allaah be upon him) say when he was delivering a
khutbah: No man should be alone with a woman unless she has a mahram present,
and no woman should travel except with a mahram. A man stood up and said: My
wife has gone out for Hajj and I have enlisted for such and such a campaign. He
said: Go and do Hajj with your wife. Narrated by Ahmad, al-Bukhaari and
Muslim.
A woman is forbidden to undertake any kind of travel, unless she has a mahram
with her to protect her and look after her. The mahram is her husband, or one to
whom marriage is permanently forbidden because of blood ties, breastfeeding or
ties through marriage, such as her father, son, brother, brothers son (nephew),
paternal uncle, maternal uncle, father in law, husbands son, her son through
breastfeeding, her brother through breastfeeding, and so on. This applies whether
the woman is young or old, whether she is alone or with other women. A group of
women is not sufficient in place of a mahram, because of the general meaning of
the ahaadeeth, and because the reason (for her not to travel alone) is still there.
What women and their guardians have to do is fear Allaah and obey the commands
of Allaah and His Messenger, and refrain from that which has been forbidden by
Allaah and His Messenger, especially when it comes to preserving modesty and
chastity and avoiding everything that may lead to evil and corruption. It is not
permissible to allow desires for worldly gain to make them negligent with regard to
this matter.
Hence it is not permissible for a woman to travel to perform the obligatory Hajj
without a mahram, and those who are in charge of Hajj trips should not allow that,
so as to avoid the sin of falling into something that the Prophet (peace and
blessings of Allaah be upon him) forbade, and so as to close the door to evil and
corruption. Allaah, may He be glorified and exalted, says (interpretation of the
meaning):
[Aal Imraan 3:97]
One of the conditions of a woman being able to do Hajj is that she should have a
mahram who agrees to make himself available to travel with her, and Allaah does
not burden any soul beyond its scope.
Fataawa al-Lajnah al-Daaimah (17/334-336)
Thirdly:
Just as you should know that it is not permissible for a woman to travel except with
her husbands permission, the scholars are unanimously agreed
that it is not permissible for a woman to go for a voluntary (naafil) Hajj except
with her husbands permission.
Ibn Qudaamah (may Allaah have mercy on him) said:
As for the voluntary Hajj, he has the right to prevent her from doing it. Ibn alMundhir said: All of the scholars from whom I learned knowledge were agreed
that he has the right to prevent her from going out for a voluntary Hajj.
That is because the rights of the husband are obligatory, and she has no right to
give precedence to something that is not obligatory.
Al-Mughni (3/192)
It is not permissible for you to travel for Hajj even if you have a mahram if you
husband has retracted his permission.
But the husband should not prevent his wife from traveling to do an act of worship
if that is not for a legitimate shari reason; he will have a share of the reward that
he attains if he gives her permission, and if he helps her his reward will be greater.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/283): If a
husband has given his wife permission to do a naafil Hajj, then he has the right to
retract his permission before she enters ihram, but if she has entered ihram then it
is not permissible for him to retract his permission.
You have to apologize to your friend and explain to her the reason why you cannot
travel with her, and explain that this is obedience to Allaah and seeking not to
disobey Him. The Muslim cannot give precedence to pleasing any person, no
matter who he is, over pleasing Allaah, may He be exalted. We ask Allaah to make
things easy for you and to set things straight between you and your husband.
Question-34: I live in the western country for 11 years, away from my parents.
My father past away 15 years ago, I have a mother and 4 sisters in Iraq. I
have 8 children wa lillahil hamd they are all small between the age 0f 2 years
to 13. My mother is old, and currently ill, she always calls me and asks me to
go back to my country to see her before she dies. It is hard for me to go back,
because I can't leave my children alone and my husband does not agree for
me to go back and leave my children, and I don't have a mahram to go back
with. I send her money, and I call her very often. I always cry, I know that I
have to Please my mother but I just can't leave my children in a kaafir
country, my husband is working day and night and I don't have any relatives
here. I am not sure what to do, should I listen to my mother, leave my children
and go back to my country without my husband permission?? Or should I
listen to my husband and stay with my children.??
Answer:
I ask Allaah to heal your mother and to join you together in goodness and
happiness and well being in this world and in the Hereafter.
I give you the glad tidings that as Allaah knows how loving and devoted you are to
your mother and how hard you are trying to please her and honour her, He will
decree that you will be rewarded for that by His grace and bounty.
The key to the matter is patience, because by means of patience hopes are fulfilled
and calamities are lifted. Perhaps Allaah is testing you with this separation to see
how patient you will be, then He will relieve it by enabling you to meet in a way
that you never thought of, and He will bless you with being close to your mother,
even if that is after some time.
But I should point out to you some important Islamic rulings on this matter:
1 Remember that it is haraam for a woman to travel without a mahram.
Al-Baghawi said:
There is no difference of opinion that a woman cannot travel for anything but the
obligatory Hajj except with her husband or a mahram. End quote.
Narrated in Fath al-Baari (4/76).
This has been discussed previously in the answers to questions no. 9370, 25841,
47029, 52703, and 82392.
2 The husband has the right to forbid his wife to travel to visit her mother if her
travelling will result in some negative consequences, such as fear for the children,
or fear for the wifes life if it is not safe in the country to which she will go, or if
there is no mahram or the husband is too busy with his work. In that case it is not
permissible for the woman to go against her husbands wishes and travel without
his permission. Ibn al-Mundhir narrated that there was consensus that the man may
prevent his wife from taking any journey. They only differed about her travelling
to perform the obligatory Hajj. See: Fath al-Baari (4/77). This has to do with
journeys that may lead to the negative consequences mentioned above.
If none of these consequences will result from her travelling, it is not permissible
for the husband to stop her from travelling to honour her parents and visit them in
the way that will achieve the purpose, because honouring ones parents is one of
the most important of duties, and that undoubtedly includes visiting ones sick
mother who has asked to see her daughter before she passes away when the
daughter has been away for such a long time.
It says in al-Mawsooah al-Fiqhiyyah (19/110):
The husband should not stop his wife from visiting her sick parents, because
preventing her from doing that is cutting off her ties of kinship with them and
making his wife go against him. Allaah has enjoined treating ones wife with
kindness and this is not kind treatment. End quote.
It says in Fataawa al-Lajnah al-Daaimah (25/387):
The husband must treat his wife kindly, in obedience to the words of Allaah
(interpretation of the meaning): and live with them honourably [al-Nisa 4:19].
Part of living with them honourably is to give the wife permission to visit her
family and keep in touch with them. Misunderstandings, especially about worldly
matters, should not be an obstacle to that. But if the wifes visiting her family will
result in some negative consequences, then the husband has the right to stop his
wife from visiting them, because warding off evil takes precedence over doing
good. End quote.
If the husband insists on not letting his wife visit her parents, is it permissible for
her to go against his wishes and go and visit them? The scholars differed
concerning this and there are two opinions as mentioned previously in the answer
to question no. 83360.
We do not favour the view that the wife may go against her husbands wishes and
leave his house without his permission, because of the serious negative
consequences that this will have on the household, the family and the relationship
between the couple. Warding off this evil is more important than the interests
served by visiting the parents, especially since it is possible to reach an
understanding with the husband so that he will allow and help his wife to go and
see her mother. With good manners and a nice attitude, Allaah may soften their
hearts and enable them to reach an agreement, in sha Allaah.
See also question no. 1426 and 10680.
3 We would also remind you of what we said in the answers to questions no.
11793, 14235, and 27211, warning against settling in a kaafir country, because of
the serious negative effects that that has on ones religious commitment and
morals. We hope that you will read those answers and benefit from them. The
Muslims religious commitment is the best of his capital and it is not permissible
for him to neglect it and lose himself and his children in return for money that he
may earn in the kaafir lands.
Question-35: My question is that is Mahram subject to age? I. E. after a

certain age (say 0 to 9,10 or 70s and 80s etc) is conditions of mahram
applicable? What is the ruling on Mahram when Janazas are concern? (I.e.
visiting a Janaza etc)Is same conditions applicable? Please explain?
Answer:
This question covers three topics:
1 The age at which a person is considered to be a valid mahram for a woman:
It was said that with regard to the mahram with whom a woman may travel, he
should be a Muslim, male, an adult and of sound mind, and someone whom a
woman is permanently forbidden to marry, such as her father, brother, paternal
uncle, brother through breast-feeding (radaaah), father-in-law, etc.
2- With regard to being alone with a non-mahram woman (khulwah) (inside the
city, i.e., not traveling), this is avoided by the presence of an adult mahram or an
adult in front of whom they feel shy. The presence of a young child is not
sufficient. Khulwah may also be avoided by the presence of another woman or
another man, so long as there are no grounds for suspicion and there is no fear of
danger.
(al-Fataawa al-Jaamia lil-Marah, 3/935, 938)
Al-Nawawi (may Allaah have mercy on him) said (9/109): If a man is alone with
a non-mahram woman, without there being a third person present, this is haraam
according to the consensus of the scholars. Similarly, if the person with them is
one of whom they do not feel shy because he is young, that does not avoid the
forbidden khulwah.
Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said: The
person through whom khulwah is avoided must be an adult; the presence of a child
is not sufficient. What some women think, that having a child with her avoids
khulwah, is mistaken thinking. (Majmoo al-Fataawa, 10/52)
3- With regard to women visiting graves, the more correct of the two scholarly
views is that visiting graves is not permissible for women. See Question no. 8198
and no. 14522.
We ask Allaah to keep us away from evil, visible or invisible Ameen.
Question-36: Is it permissible for a Muslim woman, who does not have a

mahram because she is an unmarried convert, to relocate to another country
for the purposes of furthering her Islamic knowledge, to live among Ahlus
Sunnah Wal Jamaat, and seek a husband? [https://islamqa.info/en/144]
Answer:
If the Muslim woman is living in a place where there are no Muslims of Ahl alSunnah wa'l-Jamaa'ah with whom she could live and she is therefore unable to
learn her religion, it is permissible for her to move to another place where she can
live among Ahl al-Sunnah and learn her religion. Indeed, she should try to move,
travelling with a mahram if possible. If she has no mahram, then she should travel
in the company of others who can be trusted, in an airplane, for example, so that
she can reach her destination safely. We ask Allaah to help us obey Him.
Translator's note: "mahram" refers to a blood-relative to whom marriage is
permanently forbidden, such as a woman's father, brother, son, uncle, etc.
Question-37: Assalam O Alikium My mother is planning to go to ummrah

inshallah. But she needs a mairram and her husband nor her brothers are
able to go. We have asked an alm he said she can go with her brother in-law
which is also her first cousin. As long as his wife is there which she will be
cause she's going too. Is this permissable in Islam because I still have my
doubts. Jazak allah ho karun. [https://islamqa.info/en/316]
Answer:
One of the ways in which Islam protects women is that it requires a woman to
travel with a mahram, to protect her from those who have bad intentions and to
help her, because of her weakness, in facing the arduous trials of travelling. A
woman is not permitted to travel without a mahram because of the hadeeth narrated
by Ibn Abbaas (may Allaah be pleased with him), who reported that the Prophet
(peace and blessings of Allaah be upon him) said: A woman should absolutely not
travel unless she has a mahram with her. A man stood up and said, O Messenger
of Allaah, I have enlisted in such-and-such a military campaign, and my wife has
set out for Hajj. He said, Go and do Hajj with your wife. (al-Bukhaari, al-Fath,
3006).
What indicates that a mahram is obligatory is the fact that the Prophet (peace and
blessings of Allaah be upon him) commanded this man to give up the idea of
jihaad (on this occasion), even though he had enlisted for a campaign and his wife
was travelling for the purpose of worship, not for some frivolous or suspicious
reason. In spite of all this, he told him to go and do Hajj with his wife.
The ulamaa have listed five conditions for a person to be considered a mahram.
He should be male, Muslim, adult, and of sound mind, and he should be a relative
to whom marriage is permanently forbidden, such as a father, brother, paternal
uncle, maternal uncle, father in law, mothers husband or brother through radaaah
(breastfeeding), etc. (as opposed to relatives to whom marriage is temporarily
forbidden, such as a sisters husband, paternal aunts husband, maternal aunts
husband).
On this basis, the husbands brother and the son of a paternal or maternal uncle are
not mahrams, so it is not permitted for her to travel with them. And Allaah knows
best. [Sheikh Muhammed Salih Al-Munajjid]
Question-38: I am the only child to my parents. I am married and have only

two daughters. My husband and I live in the USA, and all our families and
relatives live in a country in the middle east. Thus the only Mahraam I have is
my husband who cannot travel out of the USA for reasons that I cannot
mention in this email. I really want to go to Hajj inshaa-Allah since I have all
the means to do so. Is it Halal for me to go to Hajj with an organized group
for pilgrims. And if not, how will I ever be able to fulfil this important pillar
of Islam when I don't have any Mahrams?! [https://islamqa.info/en/5207]
Answer:
A woman does not have to go for Hajj unless she is able, and having a Mahram
who can accompany her is one of the prerequisites for her to be able to go to Hajj.
If it is not easy for her to find a Mahram to go for Hajj with her, then she is not
able according to Shareeah, because in Islam a woman is forbidden to travel
without a Mahram. Therefore Hajj is not obligatory for you unless you find a
Mahram. So have patience until Allaah makes it easy for you to have a Mahram
with whom you can go for Hajj. You have a valid excuse and there is no sin on you
for this. As for going with a group without a Mahram, this is not permissible
because of the hadeeth narrated by Ibn Abbaas (may Allaah be pleased with him)
who said: The Prophet (peace and blessings of Allaah be upon him) said: No
woman should travel except with a Mahram, and no man should enter upon a
woman unless her Mahram is with her. A man said, O Messenger of Allaah, I
want to go out with such-and-such an army and my wife wants to go to Hajj. He
said, Go to Hajj with her. (Reported by al-Bukhaari, 1729). The pilgrims used to
go out from Madeenah in one caravan like a group but still the Prophet (peace and
blessings of Allaah be upon him) did not allow women to travel without a Mahram.
Question-39: I understand that a woman to travel by herself for the duration

of a day and a night without a mahram is haram. However, the speed of air
travel which takes at most 8 hours. Is it halal for a woman be dropped off at
the departing airport by a mahram and picked up at the destination airport
by another mahram? The total journey would be at most 10 hours.
Answer:
It is not permissible for a woman to travel without a mahram because of the
general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be
upon him): It is not permissible for any woman who believes in Allaah and the
Last Day to travel except with a mahram.
And because the purpose for the mahram being there is so that he can protect her
and take care of her, especially if any emergency arises, and travel is subject to
emergencies regardless of the length of time involved. Whatever people regard as
travelling is like this, and is subject to the rulings on travelling.
For more on the rulings on mahrams, see Question # 5538
Question-40: I am a woman who works as a student supervisor in one of the

schools. The nature of my work is such that I go on trips to schools outside the
city in which I work, where I go with some other women who work there,
accompanied by a driver but without a mahram. What is the ruling on that,
and what is the ruling on the salary I take? knowing that my personal
circumstances and my work circumstances do not allow me to have a mahram
with me. [https://islamqa.info/en/9280]
Answer:
If there is another woman or two women with you, or more, and the driver is
trustworthy, there is nothing wrong with you riding with these women without a
mahram, so long as this does not constitute travelling, because travelling is not
permitted without a mahram, even if there are other women with you. Concerning
the trips outside the city, if the places are nearby and you come back the same day,
this is not travelling and you do not need a mahram.
[From the Fatwas of al-Shaykh Ibn Uthaymeen for al-Dawah magazine]
Question-41: Is a woman counted as a mahram for a non-related woman

when travelling and in other cases, or not? [https://islamqa.info/en/9370]
Answer:
A woman cannot be a mahram for anyone else. The mahram is a man who is
forbidden for marriage to the woman because of blood ties, such as her father or
brother; or a mahram through marriage, such as her husband, husbands father or
husbands son; or a father or son through ridaa (breastfeeding, i.e., the father or
son of the woman who breastfed her), and so on.
It is not permissible for a man to be alone with a non-mahram woman or to travel
with her, because the Prophet (peace and blessings of Allaah be upon him) said:
No woman should travel except with a mahram (saheeh, agreed upon). And he
(peace and blessings of Allaah be upon him) said: No man is alone with a woman,
but the third one present with them is the Shaytaan (narrated by Imaam Ahmad
and others, from the hadeeth of Umar (may Allaah be pleased with him) with a
saheeh isnaad).

[Majmoo Fataawa wa Maqaalaat Mutanawwiah li Samaahat al-Shaykh Abd alAzeez ibn Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 336]
Question-42: What is the ruling on a woman travelling without a mahram

because her work requires that of her? [https://islamqa.info/en/9708]
Answer:
It is haraam because the Prophet (peace and blessings of Allaah be upon him) said:
No woman should travel without a mahram. This was narrated by Ahmad from
the hadeeth of Abd-Allaah ibn Abbaas (may Allaah be pleased with him) in his
Musnad. Even if her work requires that of her, we say that if she cannot find a
mahram then she should not travel.
[Ilaam al-Musaafireen bi Bad Aadaab wa Ahkaam al-Safar wa ma yakhuss alMallaaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-Uthaymeen, p.
13]
Question-43: I am a woman living in a non-Muslim country because of my

husbands work. I want to bring a servant from another country to help me in
the house. Is it permissible for me to bring her without a mahram?
Answer:
Bringing a servant without a mahram is an act of disobedience towards the
Messenger of Allaah (peace and blessings of Allaah be upon him), because it was
narrated in a saheeh report that he said: No woman should travel without a
mahram. And because bringing her without a mahram may be a cause of her
being a source of fitnah (temptation) and exposing her to fitnah herself. That which
may cause fitnah is forbidden, because that which may lead to something haraam is
also haraam.
With regard to the fact that some people take this matter lightly, this is a calamity,
and their saying that this is necessary does not count as proof, because even if we
assume that it is necessary to bring servants, it is not necessary to bring them
without mahrams. Similarly the opinion of some of them that the sin of her
travelling without a mahram is on her shoulders or those of the company that
brings servants into the country does not count as proof either, because the one
who makes it easy for another to do something haraam is a partner in the sin and in
helping him to commit it. Allaah says (interpretation of the meaning):
Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety);
but do not help one another in sin and transgression
[al-Maaidah 5:2]
Allaah and His Messenger have commanded us to enjoin that which good and
forbid that which is evil. Bringing a female servant without a mahram is approving
evil, not forbidding or denouncing it.
Fatwa of Shaykh Ibn Uthaymeen, from the book Majmooat Rasaail wa Fataawa
Naseehat al-Muslimeen bi Shan al-Khadam wal-Saaiqeen (A collection of
Essays and Fatwas Advising the Muslims with regard to the Matter of Servants and
Drivers).
[With regard to the ruling on staying in kaafir lands, please see questions no.
12866 and 10175]
Question-44: A woman wants to go and perform Hajj, although she has

performed this obligatory duty before. Her stepdaughter will be going with
her, and the husband of her stepdaughter. Is he regarded as a mahram for
her, and is it permissible for her to travel with him?
There is another scenario, which is a woman who is going to travel with her
son, and her (female) neighbor wants to go with them. Is that permissible,
knowing that the female neighbor is not a mahram for the son of her
neighbor? [https://islamqa.info/en/69849]]

Answer:
Firstly:
In order for Hajj to be obligatory for a woman, she should have a mahram who can
accompany her on her journey, because al-Bukhaari (1862) and Muslim (1341)
narrated that Ibn Abbaas (may Allaah be pleased with him) said: The Prophet
(peace and blessings of Allaah be upon him) said: No woman should travel except
with a mahram, and no man should enter upon her unless she has a mahram with
her. A man said, O Messenger of Allaah, I want to go out with the army for such
and such (a campaign) and my wife wants to perform Hajj. He said, Go with
her.
Some scholars have granted a concession allowing a woman to travel for the
obligatory Hajj with other women who are sincere and trustworthy, but this is a
less correct view. The most correct view is that it is essential to have a mahram,
whether that is for the obligatory Hajj or for a naafil Hajj.
See question no. 316, 47029.
Secondly:
Perhaps by stepdaughter (rabeebah) the questioner is referring to the daughter of
her husband who is responsible for her.
The answer is that the stepdaughters husband is not a mahram for this woman, so
it is not permissible for her to travel with him.
With regard to the stepdaughter mentioned in the verse where Allaah says
your stepdaughters under your guardianship, born of your wives to whom you
have gone in
[al-Nisa 4:23]
this refers to the daughter of a mans wife who was born to a man other than him
(in a previous marriage). She is called rabeebah because the man brings her up
(yurabbeeha) under his care The fuqaha are agreed that the stepdaughter is a
mahram for her mothers husband if he has consummated the marriage with her,
even if she is not under his care. Tafseer al-Qurtubi , 5/101
Thirdly:
A woman has no right to travel with her female neighbour without a mahram. The
son of her female neighbour is a not a mahram for her.
The Standing Committee for Issuing Fatwas was asked:
Can a woman perform the obligatory duty of Hajj with trustworthy women, if none
of her family members are able to go with her, or her father is deceased? Can her
mother, paternal aunt or maternal aunt accompany her in order to perform the
obligatory duty of Hajj, or any person that she chooses to be her mahram for her
Hajj?
They replied:
The correct view is that it is not permissible for her to travel for Hajj except with
her husband or a male mahram. It is not permissible for her to travel with
trustworthy women or trustworthy men who are not her mahrams, or with her
paternal aunt, maternal aunt or mother. Rather she must have with her her husband
or a male mahram. If she cannot find anyone to accompany her, then Hajj is not
obligatory for her because she is unable to meet one of the conditions. Being able
to do Hajj is a necessary condition, as Allaah says (interpretation of the meaning):
[Aal Imraan 3:97]
End quote. Fataawa al-Lajnah al-Daaimah, 11/91.
Question-45: Is it possible for a women to go to hajj or umrah in a group of

people or in a group of women if there is no mahram willing to go with her?
Answer:
The scholars, past and present, differed concerning this issue. Some of them said
that it is permissible for a woman to travel for Hajj without a mahram if the road is
safe and she is with a trustworthy group.
Some of them said that it is not permissible for her to travel except with a mahram
who can protect her, even if she is with a trustworthy group. This is the view of
Abu Haneefah and Ahmad. They quoted the following as evidence:
1 It was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said: The
Prophet (peace and blessings of Allaah be upon him) said: No woman should
travel except with a mahram, and no man should enter upon a woman unless there
is a mahram with her. A man said: O Messenger of Allaah, I want to go out with
such and such an army, and my wife wants to go for Hajj. He said: Go for Hajj
with her. Narrated by al-Bukhaari (1763) and Muslim (1341).
2 It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The
Prophet (peace and blessings of Allaah be upon him) said: It is not permissible for
a woman who believes in Allaah and the Last Day to travel for the distance of one
day and one night except with her mahram. Narrated by al-Bukhaari (1038) and
Muslim (133). According to al-Bukhaari (1139) and Muslim (827), from the
hadeeth of Abu Saeed: The distance of two days.
Ibn Hajar said:
In the hadeeth of Abu Saeed it is limited to the distance of two days and in the
hadeeth of Abu Hurayrah it is limited to the distance of one day and
one night. There are also other reports. In the hadeeth of Ibn Umar it is limited to
three days and there are other reports too.
Al-Nawawi said: The apparent meaning of this definition is not what is meant,
rather everything that is regarded as travel is forbidden to a woman unless she has
a mahram with her. The definition of the limits was in reference to specific
incidents. Ibn al-Muneer said: The differences in the definitions arose because
there was different questioners in different situations.
End quote.
Fath al-Baari (4/75).
Secondly:
Those who say that a mahram is not required quoted the following as evidence:
1 It was narrated that Adiyy ibn Haatim (may Allaah be pleased with him) said:
Whilst I was with the Prophet (peace and blessings of Allaah be upon him), a man
came to him and complained of poverty. Then another came and complained about
banditry. He said: O Adiyy have you seen al-al-Heerah? I said: I have not seen
it, but I have been told about it. He said: If you live a long life, you will see a
woman travelling from al-Heerah until she circumambulates the Kabah, fearing no
one but Allaah. Adiyy said: And I saw a woman travelling from al-Heerah
until she circumambulated the Kabah, fearing no one but Allaah.
Narrated by al-Bukhaari (3400).
This argument may be countered by noting that this was simply the Prophet (peace
and blessings of Allaah be upon him) foretelling this incident. Speaking of an
incident does not mean that it is permissible. Rather it may be permissible or not,
depending on the shari evidence. The Prophet (peace and blessings of Allaah be
upon him) also foretold that drinking alcohol, zina and a great deal of killing would
become widespread before the Hour begins, and these are things that are forbidden
and are major sins.
What is meant by the hadeeth is that security would become widespread, so that
women would feel emboldened and one of them would travel without a mahram. It
does not mean that it is permissible for a woman to travel without a mahram.
Al-Nawawi (may Allaah have mercy on him) said: Not everything that the Prophet
(peace and blessings of Allaah be upon him) foretold as signs of the Hour is
haraam or forbidden. If the shepherds compete in erecting tall buildings, and
wealth becomes widespread, and there is one man to look after fifty women, these
things are undoubtedly not haraam. Rather these are signs, and a sign has nothing
to do with whether it is halaal or haraam. Rather a sign may be good or bad,
permissible or haraam or obligatory or anything else. And Allaah knows best. End
quote.
It should be noted that the difference of scholarly opinion regarding the necessity
of having a mahram in order to perform Hajj applies to the obligatory Hajj only.
As for naafil (supererogatory) Hajj, the scholars are all agreed that it is not
permissible for a woman to travel except with a mahram or husband, as it says in

al-Mawsooah al-Fiqhiyyah (17/36).
The scholars of the Standing Committee said: A woman who does not have a
mahram is not obliged to perform Hajj, because having a mahram is part of being
able for it, and being able for it is one of the conditions of Hajj being obligatory.
[Aal Imraan 3:97]
It is not permissible for her to travel for Hajj or anything else unless she has her
husband or mahram with her. This is the view of al-Hasan, al-Nakhai, Ahmad,
Ishaaq, Ibn al-Mundhir and Ashaab al-Ray, and this is the correct view, because
of the verse quoted above as well as the general meaning of the ahaadeeth which
forbid a woman to travel without her husband or mahram. Maalik, al-Shaafai and
al-Awzaai disagreed with that and they stipulated conditions for which they do not
have any proof. Ibn al-Mundhir said: They ignored the apparent meaning of the
hadeeth, and each of them stipulated conditions for which they did not have any
proof. End quote.
Fataawa al-Lajnah al-Daaimah (11/90, 91).
They also said:
The correct view is that it is not permissible for her to travel for Hajj except with
her husband or her mahram. It is not permissible for her to travel with trustworthy
women without a mahram, or with her paternal aunt, maternal aunt or mother.
Rather it is essential that she be with her husband or a mahram.
If she cannot find someone to accompany her, then she is not obliged to do Hajj so
long as that is the case.
End quote from Fataawa al-Lajnah al-Daaimah (11/92).
Question-46: A woman has been given the choice by her husband of either
going with him when he goes to study in a kaafir country, and take a course
there, or of staying in the Muslim country. He is going there for some worldly
benefits and to earn a higher salary. Should she go with him or not?
Answer:
We put this question to Shaykh Muhammad ibn Saalih al-Uthaymeen, may Allaah
preserve him, who answered as follows:
Praise be to Allaah, Lord of the Worlds, and peace and blessings of Allaah be
upon our Prophet Muhammad and all his family and companions. I think that she
should go with him, because this will keep him safer from temptation. There will
be no sin on her so long as she adheres to her duties of covering and behaving
modestly. But if he goes alone there is the fear that he may fall into temptation, and
if she stays alone without a husband she will not be happy And Allaah knows
best.
[Shaykh Muhammad ibn Saalih al-Uthaymeen]
Question-47: What is the ruling on taking off hijaab and uncovering the face
when traveling abroad in obedience to my mothers demands, on the grounds
that I attract unwelcome attention? [https://islamqa.info/en/22137]
Answer:
It is not permissible for you or for any other woman to take off your hijaab in the
kaafir countries, just as that is not permissible in any Muslim country. It is
obligatory to observe hijaab in front of non-mahram males whether they are
Muslims or kaafirs; indeed it is more obligatory in the case of kaafirs, because they
have no faith to keep them from doing that which Allaah has forbidden.
It is not permissible for you or any other woman to obey parents or anyone else in
doing that which Allaah and His Messenger (peace and blessings of Allaah be
upon him) have forbidden. Allaah says in Soorat al-Ahzaab (interpretation of the
meaning):
And when you ask (his wives) for anything you want, ask them from behind a
screen, that is purer for your hearts and for their hearts
[al-Ahzaab 33:53]
In this aayah Allaah explains that for women to observe hijaab and be screened
from non-mahram men is purer for the hearts of everyone. And Allaah says in
Soorat al-Noor (interpretation of the meaning):
And tell the believing women to lower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexual acts) and not to show off
their adornment except only that which is apparent (like both eyes for necessity to
see the way, or outer palms of hands or one eye or dress like veil, gloves,
headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies,
faces, necks and bosoms) and not to reveal their adornment except to their
husbands, or their fathers, or their husbands fathers
[al-Noor 24:31]
And the face is the greatest part of beauty or adornment.
[Shaykh Abd al-Azeez ibn Abd-Allaah ibn Baaz (may Allaah have mercy on
him)from Al-Hisbah magazine, issue no. 39, p. 14]
Question-48: What is the ruling on taking a womans picture in order to have

a passport issued so that she can travel with her husband for the purpose of
dawah? [https://islamqa.info/en/22689]
Answer:
It says in Fataawa al-Lajnah al-Daaimah (1/496): A woman should not allow
anyone to photograph her face whether for a passport or for any other purpose,
because it (her face) is awrah, and because the existence of pictures in passports
and elsewhere is one of the causes of fitnah unless that is the case of necessity.
Based on that, it may be said that if the purpose of the womans travel is dawah, to
call people to Allaah, then this is not something necessary that would make this
action permissible. In many foreign countries women attend the mosques and
Islamic centers and benefit from what the daaiyahs are doing there . So there is no
need for this woman to expose herself to fitnah or the risk of doing some haraam
actions, especially since there is such a great need for dawah in the country where
she is living. So she should focus her dawah efforts on the people around her, her
sisters in faith. Perhaps Allaah will cause others to benefit from her.
But if the reason is that the man is going out for the purpose of dawah, and his
wife is to accompany him, then the ruling varies according to the length of time
that he will spend there. If he will be gone for a long time, then it is acceptable for
him to take his wife with him so that he will be safe from temptation. But if it is
only for a short time, then he should not take his wife with him, and if he fears that
he will fall into temptation, then he should not go, rather he should occupy himself
with dawah in the place where he is living in his own country.
We ask Allaah to help us all to do that which He loves and which pleases Him.
Shaykh Khaalid al-Sabt
Question-49: Why can't a Muslim date? I'm an extremely strict Christian but
I have Muslim friend who I'm trying to understand.
Answer:
Islam forbids a man to be alone with a non-mahram woman (one who is not his
wife or a close relative) even if he is teaching her the Quraan, which is the Book
of Allaah, That is because the Shaytaan (Satan) would come between them. The
Prophet of Islam (peace and blessings of Allaah be upon him) said: No man is
alone with a woman but the Shaytaan will be the third one present. If this woman
wants to hear about Islam and read about it in detail, she can look at books about
Islam that have been translated into different languages, so she can take the
language that she understands, then if she understands what attracts her to Islam,
she can become Muslim. If she does not understand something and wants someone
to explain it to her, it is permissible (for her to speak to a man) so long as there is
no khulwah (being alone with a member of the opposite sex) involved so she
could have a mahram (close relative) with her, or a group of women, and the man
should be a trustworthy Muslim, or a group of trustworthy men who could sit with
this woman and teach her about Islam so that she can understand it and proof be
established for her. This is permitted.
Shaykh Abd-Allaah ibn Jibreen
Allaah wants to make the Muslims pure, hence He forbade them all means that
may lead to evil, immorality and obscenity. You know that if a man is alone with a
woman and starts a relationship with her, this relationship often leads to bad
consequences, and that being alone with a member of the opposite sex is the way
to immorality and fornication. It is not permissible for a man to praise himself and
say, I will be not affected by being alone with a woman. Islam does not allow the
opportunity for things to get out hand; it keeps people away from the steps that
might lead to that in the first place. The rulings of shareeah were revealed for all
people, it is not the point that there are cases of khulwah which do not lead to
haraam actions such as touching and kissing. Why should a person expose himself
to temptation?
Is it not the truth that if a man is alone with a non-mahram woman and there is no
one else present, that something may cross the mind of either of them, even if
nothing actually happens. But frequent meetings may indeed lead to something
happening.
In this case, shareeah closes all doors that may lead to evil.
If a woman needs to speak to a man for a genuine reason, or vice versa, then that
may be achieved by sending letters, without having to meet, or they may meet
from behind a screen, or in the presence of others so that no khulwah will be
involved. This is provided that both are modest and wear concealing garments.
And Allaah is the Guide to the Straight Path.
Question-50: I live in Denmark, we have a kind of musallah or a masjid in a

local town and my question is about, can girls overnight in the masjid without
a mahram. The reason these girls are overnighting in masjid is, to spend time
with each other and to speak about Islamic things and benefit each other.
Though they are sleeping there without a mahram they have permission from
their parents/mahrams. And this majid/musalah is saparated from the mens
masjid but they are still close. (So, they can be heard if they are to load or they
can be seen of the men just come in their side on purpose).
Answer:
Islam does not stipulate that a woman should have a mahram with her except in the
case of travel. If she wants to go to the mosque or the marketplace or to visit a
neighbor or relative, and the place is nearby and the one who goes there is not
regarded as being a traveler, then there is nothing wrong with her going there on
her own without a mahram. But it is stipulated that the place should be safe, so the
route should be safe with no danger to her as she comes and goes.
If the route is safe and the girl can reach the mosque, there is nothing wrong with
her meeting with her sisters to do some communal actions such as seeking
knowledge, or individual actions such as reading Quraan and praying. As for
staying overnight in the mosque with her friends and sisters, it is permissible in
principle if the womens prayer space is secure and safe from men entering it or
from the foolish trying to overstep the mark with them. That is a matter to be
weighed up by the people in charge of the mosque, namely the administration, the
imam and the committee that looks after it, as well as parents. Every environment
has its own rulings. The most important thing is that the girls should be safe from
men entering upon them and the foolish trying to overstep the mark with them. It is
preferable for there to be someone who can take charge and take care of them, such
as a woman who is a seeker of knowledge (taalibat ilm), so that no fitnah will
result from their gathering and so as to make sure they behave themselves in
accordance with Islamic guidelines and do not waste their time.
Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allah have mercy on him)
said: Women may observe itikaaf so long as no fitnah results from their doing so.
If it will result in fitnah, then they should not be allowed to do that, because if
something that is mustahabb will result in something that is forbidden, it must be
prevented, just as if something that is permitted will result in something that is
forbidden, it must be prevented
But it may be said: How can (a woman) observe itikaaf in a mosque in which
prayers in congregation are not held? Is that not a source of fitnah?
The response is that it may or may not be so. This mosque may be safe and secure,
and no one enters it, so there is no fear of fitnah for the women if they observe
itikaaf there. Or it may be the opposite. The point is that if fitnah will occur, the
women should not be allowed to observe itikaaf, no matter which mosque it is.
End quote from ash-Sharh al-Mumti Zaad al-Mustaqni, 6/510, 511
It is not permissible for women to raise their voices to the extent that they may be
heard by men. If women are forbidden to say tasbeeh (Subhaan Allah) to alert
the imam if he makes a mistake in the prayer, and they are forbidden to give the
adhaan (call to prayer), lead the prayer and deliver the khutbah (sermon), all of
which involve dhikr or remembrance of Allah, then it is more appropriate that they
be forbidden to raise their voices in other kinds of speech.
Ibn Hajar (may Allah have mercy on him) Women are forbidden to say tasbeeh (to
alert the imam to a mistake in the prayer) because they are enjoined to lower their
voices in prayer in general, because of the fear of temptation (fitnah).
End quote from Fath al-Baari, 3/77. See also the answers to questions no. 9279 and
39186
This is as far as the shari ruling is concerned. However we do not advise staying
over in the mosque for the purpose mentioned; we think that it is sufficient for the
girls to spend the day there, whether that is studying together or worshipping
together, then they should go back to their homes at night.
We ask Allah to protect them, take care of them and help them to do that which
pleases Him. For more information please see the answer to questions no. 49898
and 26298
Question-51: Here in my country (Surinam, South America), the Ahl alSunnah wal-Jamaaah forbid women to go to the mosque, saying that the
first Imaam (Imaam Abu Haneefah) learned to do what pleases the Holy
Prophet SAWS (peace be upon him), and he had said once that it is better for
the women to perform prayer at home, because there is more sawaab
(reward) in that, and as we come here to earn sawaab, it is better to do this.
Is it right to forbid women to go to the mosque? If so, where in the Holy
Quraan or the ahaadeeth can I find this? [https://islamqa.info/en/983]
Answer:
Praise be to Allah.
There is no doubt that a womans prayer in her house is better for her than praying
in the mosque, as is indicated by the Sunnah of the Prophet (Peace & Blessings of
Allaah be upon Him). He said: "Do not prevent your women from going to the
mosque, even though their houses are better for them." (Reported by Abu Dawud
in al-Sunan, Baab maa jaaa fee khurooj al-nisaa ilaal-masjid: Baab al-tashdeed
fee dhaalik. See also Saheeh al-Jaami, no. 7458).
Whenever a woman prays in a place that is more private and more hidden, that is
better for her, as the Prophet (Peace & Blessings of Allaah be upon Him) said: "A
womans prayer in her house is better than her prayer in her courtyard, and her
prayer in her bedroom is better than her prayer in her house." (Reported by Abu
Dawud in al-Sunan, Baab maa jaaa fee khurooj al-nisaa ilaal-masjid. See also
Saheeh al-Jaami, no. 3833).
Umm Humayd, the wife of Abu Humayd al-Saaidi reported that she came to the
Prophet (Peace & Blessings of Allaah be upon Him) and said: "O Messenger of
Allaah, I love to pray with you." He said: "I know that you love to pray with me,
but praying in your house is better for you than praying in your courtyard, and
praying in your courtyard is better for you than praying in the mosque of your
people, and praying in the mosque of your people is better for you than praying in
my mosque." So she ordered that a prayer-place be built for her in the furthest and
darkest part of her house, and she always prayed there until she met Allaah (i.e.,
until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat
(trustworthy)).
But the fact that praying at home is preferable does not mean that that women are
not permitted to go to the mosque, as is clear from the following hadeeth:
From Abdullah ibn Umar, who said: "I heard the Messenger of Allaah SAWS
(peace be upon him) say: Do not prevent your women from going to the mosque if
they ask your permission." Bilaal ibn Abdullah said, "By Allaah, we will prevent
them." (Ibn Umar) turned to him and told him off in an unprecedented fashion,
saying: "I tell you what the Messenger of Allaah (Peace & Blessings of Allaah be
upon Him) said, and you say By Allaah, we will prevent them!!" (reported by
Muslim, 667).
But there are conditions attached to the permission for women to go to the mosque,
as follows:
(1) She should wear complete hijaab.
(2) She should not go out wearing perfume.
(3) She should have the permission of her husband.
Her going out should not involve any other kind of prohibited acts, such as being
alone in a car with a non-mahram driver. If a woman does something wrong like
that, her husband or guardian has the right to stop her; in fact it is his duty to do so.
Question-52: Is it permissible for women to go and pray tahajjud in the

mosque without a mahram when the mosque is next to the house and the men
in the family do not do this prayer? [https://islamqa.info/en/49898]
Answer:
It is permissible for women to go to the mosque and pray, subject to certain
conditions. It is not one of these conditions that she should be accompanied by a
mahram, so there is nothing wrong with her going to the mosque to pray without a
mahram.
It says in Fataawa al-Lajnah al-Daaimah, 7/332:
It is permissible for a Muslim woman to pray in the mosque and her husband does
not have the right to stop her if she asks him for permission to do that, so long as
she is properly covered and no part of her body is showing that it is forbidden for
strangers (non mahrams) to see. It was narrated that Ibn Umar said: I heard the
Messenger of Allaah (peace and
blessings of Allaah be upon him) say: When your womenfolk ask you for
permission to go to the mosque, give them permission. According to another
version, Do not forbid women their share of the mosques if they ask you for
permission. Bilaal a son of Abd-Allaah ibn Umar said, By Allaah, we will
stop them. Abd-Allaah said to him, I say The Messenger of Allaah (peace and
blessings of Allaah be upon him) said and you say, We will stop them?! Both
reports were narrated by Muslim.
If the woman is uncovered and any part of her body is showing that it is forbidden
for strangers (non mahrams) to see, or she is wearing perfume, then it is not
permissible for her to go out of her house in this state, let alone go out to the
mosque and pray there, because of the fitnah (temptation) involved. Allaah says
And tell the believing women to lower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexual acts) and not to show off
their adornment except only that which is apparent (like both eyes for necessity to
see the way, or outer palms of hands or one eye or dress like veil, gloves,
headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies,
faces, necks and bosoms) and not to reveal their adornment except to their
husbands
[al-Noor 24:31]
O Prophet! Tell your wives and your daughters and the women of the believers to
draw their cloaks (veils) all over their bodies (i.e. screen themselves completely
except the eyes or one eye to see the way). That will be better, that they should be
known (as free respectable women) so as not to be annoyed. And Allaah is Ever
Oft-Forgiving, Most Merciful
[al-Ahzaab 33:59]
Zaynab al-Thaqafiyyah used to narrate that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: If any one of you (women) attends Isha
prayer, let her not put on perfume that night. According to another report, If any
one of you (women) attends the mosque, let her not put on perfume that night.
Narrated by Muslim in his Saheeh.
It was proven in saheeh ahaadeeth that the women of the Sahaabah used to attend
Fajr prayer in congregation, covering their faces, so that no one would recognize
them. It was proven that Amrah bint Abd al-Rahmaan said: I heard Aaishah, the
wife of the Prophet (peace and blessings of Allaah be upon him), say: If the
Messenger of Allaah (peace and blessings of Allaah be upon him) had seen the
way the women are behaving, he would have forbidden them to go to the mosque
as the women of the Children of Israel were forbidden. It was said to Amrah:
Were the women of the Children of Israel forbidden to go to the mosque? She said:
Yes. Narrated by Muslim in his Saheeh.
These texts clearly indicate that if the Muslim woman adheres to proper Islamic
etiquette in her dress and avoids adorning herself in ways that will provoke fitnah
and affect those of weak faith, there is no reason why she should not pray in the
mosque. If she appears in such a way that evil people and those in whose heart is a
disease will be tempted by her, then she is not allowed to enter the mosque, rather
she is not allowed to leave her home and attend the mosque.
Shaykh Ibn Uthaymeen said in Majmoo al-Fataawa, 14/211:

There is nothing wrong with women attending taraaweeh prayers if there is no
danger of fitnah, subject to the condition that they go out looking decent and not
wearing adornments, make-up or perfume.
In his book Hiraasat al-Fadeelah (p. 86), Shaykh Bakr Abu Zayd listed the
conditions for women to go out to the mosque. He said:
Women are allowed to go out to the mosque according to the following rulings:
1- That there is no risk of them tempting others or being tempted
2- That their attendance will not lead to anything that is forbidden according to
shareeah
3- That they do not jostle with men in the street or in the mosque
4- That they should go out not wearing perfume
5- That they should go out wearing hijab, not making a wanton display of their
adornment
6- A door should be set aside in the mosque just for women to enter and exit, as
mentioned in the hadeeth narrated in Sunan Abi Dawood and elsewhere.
7- The womens rows should be behind the men
8- The best rows for women are those at the back, unlike the case for men
9- If the imam makes any mistake in his prayer, men should say Subhan Allaah!
and women should clap.
10- The women should leave the mosque before the men, and the men should wait
until the women have dispersed to their homes, as mentioned in the hadeeth of
Umm Salamah (may Allaah be pleased with her) in Saheeh al-Bukhaari and
elsewhere.
Question-53: If a woman goes to the mosque to pray Taraweeh or any

obligatory prayer, will she have the same reward as a man and the reward for
praying in congregation, or is this reward for men only? Please note that she
goes wearing complete shari hijab. [https://islamqa.info/en/122393]
Firstly:
A woman's prayer in her house, even if it is offered alone, is better and brings a
greater reward than her prayer in the mosque, even if it is offered in congregation.
This is indicated by many hadeeths from the Prophet (blessings and peace of
Allaah be upon him).
It says in al-Mawsooah al-Fiqhiyyah (8/231):
The fuqaha are unanimously agreed that a man's prayer in the mosque in
congregation is better than his praying alone in his house, because of the hadeeth
of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of
Allaah (blessings and peace of Allaah be upon him) said: Prayer in congregation
is twenty-five times better than the prayer of one of
you on his own. According to another report: twenty-seven times better. Agreed
upon.
But with regard to women, their prayer offered at home is better, because of the
marfoo hadeeth of Umm Salamah: The best places of prayer for women are the
innermost parts of their houses. Narrated by Ahmad in al-Musnad, 6/297; classed
as hasan by the editors of al-Musnad. End quote.
See also the answer to question number 90071.
With regard to the virtue of praying in congregation in the mosque, this is only for
men, because they are the ones who are commanded to go out to it, except for the
Eid prayer, the reward of which is multiplied for women too, because they are
commanded to go out to it. Hence Ibn Daqeeq al-Eid said:
As women are encouraged to go out to the mosque, they should be equal with men
(in reward) because the fact that men are mentioned with regard to the reward for
actions is does not mean that the reward is limited to them in shareeah. End quote.
Ihkaam al-Ahkaam Sharh Umdat al-Ahkaam, 1/193
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
In the hadeeth of Abu Hurayrah (may Allaah be pleased with him) which was
narrated by al-Bukhaari, it says: (The reward for) the prayer of a man offered in
congregation is multiplied. This indicates that the reward for a womans prayer
offered in congregation is not multiplied, because her prayer in her house is better
for her. End quote.
Fath al-Baari, 4/34.
Something similar was said by al-Haafiz Ibn Hajar in his commentary on the
hadeeth of the seven whom Allaah will shade with His shade on the Day when
there will be no shade but His, among whom is a man whose heart was attached to
the mosques. Al-Haafiz was of the view that this applies only to men, because a
woman's prayer offered in her house is better than in the mosque.
Fath al-Baari, 2/147.

Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said:
The multiplied reward which is attained by praying in congregation applies only to
men, because they are the ones who are called to it in the sense of it being
obligatory. Hence the wording of the hadeeth is: (the reward) for a man praying in
congregation is twenty-five times greater than (the reward) for his praying in his
house or in the marketplace.
Based on this, women do not attain this reward; indeed the scholars differed with
regard to whether it is prescribed for women to pray in congregation separately
from the men in their houses or in schools. Some of them said that it is Sunnah for
them to pray in congregation; others said that it is permissible for them to pray in
congregation; and some said that it is makrooh for them to pray in congregation.
End quote.
See the answer to question number 12093.
Question-54: I know that it is better for women to pray at home, but my

question has to do with the Eid prayer. Is it better for women to go out to the
Eid prayer or to stay at home? [https://islamqa.info/en/49011]
Answer:
It is better for women to go out to the Eid prayer. This was enjoined by the Prophet
(peace and blessings of Allaah be upon him).
Al-Bukhaari (324) and Muslim (890) narrated that Umm Atiyyah (may Allaah be
pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) alAdha, and to bring out adolescent girls, menstruating women and virgins, but the
menstruating women were to stay away from the prayer, but were to witness
goodness and the gathering of the Muslims. I said: O Messenger of Allaah, what
if one of us does not have a jilbaab? He said: Let her sister lend her a jilbab.
Al-Haafiz said:
This shows that it is mustahabb for women to come out and attend the Eid prayers,
whether they are young or not.
Al-Shawkaani said:
This and similar hadeeths indicate that it is prescribed in shareeah for women to
come out to the prayer-place, with no differentiation between virgins and nonvirgins, young or old, menstruating or otherwise, so long as they are not going
through iddah (following divorce or death of their husband) or their coming out
will be a cause of fitnah or they have an excuse.
Shaykh Ibn Uthaymeen was asked: what is better for a woman, to come out to the
Eid prayer or to stay at home?
He replied:
It is better for them to go out to Eid prayer, because the Prophet (peace and
blessings of Allaah be upon him) enjoined that the women go out to the Eid prayer,
even the adolescent girls and virgins i.e., women who do not ordinarily go out.
He commanded them to go out, and he told the menstruating women to go out but
to keep away from the prayer-place. So menstruating women should go out with
other women for Eid, but they should not enter the place where the Eid prayer is
offered, because the Eid prayer-place is a mosque and it is not permissible for a
menstruating woman to stay there, but it is permissible for her to pass through or to
take something she needs from it, without staying there. Based on this we say:
women are commanded to go out to the Eid prayer and join the men in this prayer,
because of the goodness, dhikr and duaa they may experience there.
Majmoo Fataawa al-Shaykh Ibn Uthaymeen, 16/210.
He also said:
But they must go out looking decent, not wearing adornment, makeup or perfume,
so that they may combine following the Sunnah with avoiding fitnah.
What some women do of wearing adornment, makeup and perfume is because of
their ignorance and negligence on the part of their guardians. This does not cancel
out the general shari ruling, which is that women are commanded to go out to the
Eid prayer.
Question-55: I am a woman, I live in one city and I travel with my husband to

another city for some purpose or to walk about and go shopping. Sometimes
the time for Maghrib or Isha comes and we go and look for a mosque that
has room for women to pray, but sometimes we cannot find such a place. So
my husband prays but I cannot find a place to pray. Allaah knows that we
look hard but unfortunately as I said sometimes we have no success, so I pray
in the car sitting down. My question is, is my prayer offered in this manner
valid, knowing that I have done this more than once? Please advise me.
Answer:
What you did is not correct, because standing when one is able to do so is an
essential part of the prayer. You could pray in the mosque, in the mens room, after
the men have left. If you cannot find a mosque then you can pray on the ground in
any place.
Praying in cars, planes, trains or other means of conveyance, where one cannot
face the qiblah or pray standing, is not permissible in the case of obligatory prayers
unless two conditions are met:
1 There should be the fear that the time for the obligatory prayer will end before
reaching your destination. But if you will reach your destination before the time for
prayer is over, you should wait until you get there to pray.
2 It should not be possible to get off and pray on the ground. If it is possible to do
so then you must do that.
If these two conditions are met, then it is permissible to pray in the vehicle. The
evidence for it being permissible to pray in this case is the general meaning of the
verses in which Allaah says (interpretation of the meaning):
Allaah burdens not a person beyond his scope
[al-Baqarah 2:286]
So keep your duty to Allaah and fear Him as much as you can
[al-Taghaabun 64:16]
and [Allaah] has not laid upon you in religion any hardship
[al-Hajj 22:78]
If it is said, If I am allowed to pray in these vehicles, should I face the qiblah and
should I pray sitting even though I am able to stand? The answer is:
If you are able to face the qiblah throughout the prayer, then you must do that,
because it is a condition of an obligatory prayer being valid whether one is
travelling or not. See Question no. 10945.
If it is not possible to face the qiblah throughout the prayer, then fear Allaah as
much as you can and do your best, because of the evidence narrated above.
This has to do with obligatory prayers. With regard to supererogatory (naafil)
prayers, the matter is more relaxed; it is permissible for the Muslim to pray in the
vehicles mentioned no matter what direction they are facing, even if he could get
down on the ground at some times, because the Prophet (peace and blessings of
Allaah be upon him) used to pray naafil prayers on his mount no matter what
direction it was facing. Jaabir narrated that the Prophet (peace and blessings of
Allaah be upon him) used to pray voluntary prayers when he was riding without
facing the qiblah. (Narrated by al-Bukhaari, 1094). But it is better to face the
qiblah when starting to pray a naafil prayer, if that is possible when travelling.
See Fataawa al-Lajnah al-Daaimah, 8/124
With regard to offering obligatory prayers sitting down when one is able to stand,
that is not permissible because of the general meaning of the verse in which Allaah
says (interpretation of the meaning):
And stand before Allaah with obedience
[al-Baqarah 2:238]
and because of the hadeeth of Imraan ibn Husayn, according to which the Prophet
(peace and blessings of Allaah be upon him) said to him: Pray standing; if you
cannot, then sitting; and if you cannot then lying on your side. (Narrated by alBukhaari, 1117).
Fataawa al-Lajnah al-Daaimah, 8/126.
Question-56: Our extended family seem to de divided on the issue of women

visiting graves. Some say it is perfectly okay and do so and some say it is not
permitted and do not visit graves. Please let me know if it is permissible for
women to visit graves. [https://islamqa.info/en/127]
Answer:
Paying visits by Muslim men to cemeteries is a practice of the sunnah, and it
reminds one of his destiny so that he may strive for it. As the Prophet (peace be
upon him) said:
"I [once] had forbid you from visiting graves, [and I now enjoin] you to do so, so
that the visit may serve as a beneficial reminder." (related by Muslim and others)
and in the version of al-Haakim:
" for [such visits] soften the heart, bring tears to the eyes, and serve as a
reminder of the Hereafter, [but be careful] not to speak forbidden expressions [i.e.
while visiting]." (Sahih al-Jaami' 4584)
Concerning visits to cemeteries by women, scholars have varied opinions on this
issue:
it is allowed or preferred and their case is similar to that of men
it is makrooh (reprehensible), which is the opinion of jumhoor ul-'ulemaa' (the
majority of the scholars)
it is forbidden, this one probably being the strongest opinion, as indicated by alhadith al-sahih in which the Prophet (peace be upon him) said:
"Allaah has cursed women who frequent graves," related by Ahmed and Tirmidhi
and Ibn Maajah and in one version,
"Allaah has cursed women who visit graves and those who build mosques and
place lights upon them." (related by Abu Dawood, al-Tirmidhi, al-Nisaa'i and alHaakim)
This condemnation would warrant the validity of the argument against women
visiting cemeteries as the lawmaker (i.e. Allaah) would not condemn something
that is permissible or reprehensibleonly that which is forbidden completely.
Regarding what would be the reason for this condemnation, the scholars have cited
two main arguments:
Firstly, that women for the most part are emotionally weaker in accepting
calamities and perhaps being in sight of her dear one's graves may break into
wailing and loud weeping, which would be detrimental to her religious character
and harmful for her body as well.
Secondly, cemeteries are oftentimes isolated places which may not be safe for
someone being alone, possibly exposing a woman to people of corrupt or loose
moral character.
In summary, the rationale behind this prohibition is that women are often not as
strong emotionally in the face of calamities, and not visiting graves prevents them
from the trial and from being exposed to unnecessary fitnah.
Allaah the Most Knowledgeable knows what is most correct and best.
Question-57: Is it permissible for women to visit the grave of the Prophet
(peace and blessings of Allaah be upon him)? [https://islamqa.info/en/36812]
Answer:
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
That is not permissible for them, because of the general meaning of the ahaadeeth
which forbid women to visit graves and which curse them for doing so. The
difference of opinion concerning women visiting the grave of the Prophet (peace
and blessings of Allaah be upon him) is well known, but if they refrain from doing
so that is more on the safe side and more in accordance with the Sunnah, because
the Prophet (peace and blessings of Allaah be upon him) did not make any
exception in the case of his grave or the grave of anyone else. Rather he forbade
them in general terms, and cursed those women who do that. So we should follow
the general meaning so long as there is no text that specifically exempts his grave,
and there is no such text.
Fataawa al-Shaykh Ibn Baaz, 17/419
Question-58: How old should a person be to qualify as a mahram according to

shareeah? I heard that once a boy reaches the age of four, he may be a
chaperone to prevent khulwah. Is he regarded as a mahram, or is it only an
adult who is regarded as a mahram? [https://islamqa.info/en/137095]
Answer:
Firstly:
It should be noted that this question covers two issues: who is a womans mahram
for the purpose of travel, and who is the one who is a chaperone and prevents
forbidden khulwah between a man and a woman who is not his mahram? It is not
essential for the one who prevents khulwah to be a mahram, as we shall see below,
in sha Allah.
Secondly:
A womans mahram is anyone whom she is permanently forbidden to marry,
because of blood ties, breastfeeding or ties through marriage, such as her father,
son, or brother.
Is it essential for the mahram to be an adult? This was stipulated by the Hanbalis,
but the majority of scholars are of the view that if the mahram is a boy who has
reached the age of discernment and is close to puberty, and the woman feels safe
when he is with her, then that is sufficient, and they regarded the boy who is close
to the age of puberty as coming under the same ruling as an adult.
In al-Mawsooah al-Fiqhiyyah (36/340) it says: The Hanafis and Shaafais are of

the view, which is also the apparent view of the Maaliki madhhab, that a boy who
is close to the age of puberty may be regarded as being like an adult without whom
it is not permissible for a woman to travel, if he is one of her mahrams.
The Hanbalis differed concerning that and stipulated that the mahram should be an
adult of sound mind. Ibn Qudaamah said: It was said to Ahmad: So can a boy be a
mahram? He said: No, not until he reaches puberty, because he cannot look after
himself, so how can he go out with a woman? That is because the purpose of the
mahram is to protect the woman, and that can only be done by one who is an adult
of sound mind. End quote.
The most precautionary view is that of the Hanbalis, who stipulated that the
mahram should be an adult; this is closer to achieving the shari purpose behind
having a mahram present.
Shaykh Ibn Uthaymeen (may Allah have mercy on him) was asked:
When does the child become a mahram for his mother? Is it when he reaches
puberty or when he reaches the age of discernment?
He replied: The boy becomes a mahram when he becomes an adult of sound mind.
The one who has not yet reached adulthood is not a mahram, and the one in whose
mind there is any unsoundness is not a mahram.
End quote from Liqaaaat al-Baab al-Maftoohah, 123/20).
Thirdly:
With regard to the second issue, which is cancelling out forbidden khulwah
between a man and a woman who are not mahrams, the answer to that is that what
is meant by khulwah that is forbidden is when the woman is with the man in a
place where they are certain no third person will enter, as it says in al-Mawsooah
al-Fiqhiyyah, 7/88. With regard to those who cancel out that forbidden khulwah,
they are of different types:
1.
The husband
An-Nawawi (may Allah have mercy on him) said: If her husband is with her then
he is like the mahram, and he is the best person to fulfil this role.
2.
The womans mahram, as mentioned above. He prevents cancels out khulwah
without a doubt, because of the hadeeth which states that. In as-Saheehayn it is
narrated that the Prophet (blessings and peace of Allah be upon him) said: No
man should be alone with a woman unless her mahram is with her. If he qualifies
to be a mahram for her in the case of travel, then it is more apt that he cancels out
forbidden khulwah by his presence.
3.
The presence of a child who has reached the age of discernment, before whom one
feels embarrassed (to behave in an inappropriate manner).
4.
The presence of one or more trustworthy women.
An-Nawawi (may Allah have mercy on him) said: If a man is alone with a woman
who is not his mahram, without a third person being present with them, this is
haraam according to scholarly consensus. The same applies if there is with them a
person before whom one would not feel embarrassed
because of his being very young, such as a child of the age of two or three years
and the like, because his being there is the same as his not being there.
End quote from Sharh an-Nawawi, 9/109
He also said: The well-known view is that it is permissible for a man to be alone
with a group of women among whom he has no mahram, because usually this
would not lead to any bad consequences, as women feel embarrassed before one
another.
End quote from al-Majmoo, 7/87
Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allah have mercy on him)
said: If there is with the woman another woman like her, then there is no khulwah.
End quote from ash-Sharh al-Mumti, 4/251
5-The presence of one or more trustworthy men.

Shaykh Abd al-Azeez ibn Baaz (may Allah have mercy on him) said: If there is
with them one or more other men, or one or more other women, there is nothing
wrong with that if there is no doubt about their conduct, because there is no
khulwah if there are three or more people present.
End quote from Fataawa al-Marah al-Muslimah, 2/556
We should point out that our saying that the presence of one or more women
cancels out khulwah does not mean that it is permissible for the women to travel
with that non-mahram man. The presence of one or more women cancels out
khulwah, but it is not permissible for them to travel with him; rather each one must
have her own mahram with her when travelling. Shaykh Abd al-Azeez ibn Baaz
(may Allah have mercy on him) said: If there is with them one or more other men,
or one or more other women, there is nothing wrong with that if there is no doubt
about their conduct, because there is no khulwah if there are three or more people.
This has to do with matters other than travel. In the case of travel, a woman should
not travel except with her mahram.
Shaykh Muhammad as-Saalih al-Uthaymeen (may Allah have mercy on him)
said:
But if there are two or more women with him, there is nothing wrong with that,
because there is no khulwah in that case on the condition that he is trustworthy
and that this is not in the case of travel.
It should be noted that the word mahram is mentioned in one hadeeth in two
phrases. In the first instance what is meant is the prohibition on forbidden khulwah.
Hence some of the fuqaha said that this phrase also includes the mans mahram,
because the purpose of the ruling is to prevent khulwah, which is achieved by the
presence of the mans mother or sister, for example. And what is meant by the
word mahram in the second phrase is the womans mahram who travels with her.
The hadeeth referred to is that which was narrated by al-Bukhaari (1763) and
Muslim (1341) from Ibn Abbaas who said: I heard the Prophet (blessings and
peace of Allah be upon him) deliver a khutbah in which he said: No man should
be alone with a woman without there being a mahram present, and no woman
should travel unless she has a mahram with her.
An-Nawawi (may Allah have mercy on him) said: without there being a mahram
present may be understood as meaning one who is a mahram to her, or it may be
understood as meaning one who is a mahram to him or to her. The second
interpretation is in harmony with the guidelines set out by of the fuqaha, because
it makes no difference whether she has with her one who is a mahram to her, such
as her son, brother, mother or sister, or one who is a mahram to him, such as his
sister, daughter, paternal aunt or maternal aunt. It is permissible to sit with her in
these cases.
To sum up:
1.
The mahram who must accompany a woman when she travels is her husband or
any adult who is permanently forbidden to marry her, according to scholarly
consensus. The scholars differed concerning the boy who is close to puberty and
with whom the woman feels safe and feels he could take care of her. The majority
are of the view that he is suitable to be a mahram, and this is more likely to be
correct. The Hanbalis differed from them and stipulated that he should have
reached puberty, and this is more on the safe side.
2.
Khulwah between a man and a woman who is not his mahram is cancelled out by
the presence of the husband or a mahram of either the man or the woman, or the
presence of one or more trustworthy men or of one or more trustworthy women, or
the presence of a child who has reached the age of discernment and before whom
one would feel embarrassed. As for a small child before whom one would not feel
embarrassed, his being present is the same as he is not being present (i.e., it makes
no difference).
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Womens

General Supervisor: Shaykh Muhammad Saalih alMunajjid

Question-01: There is a woman who wants to travel to Madinah in a car with

Question-03: The wife of a friend needs to travel from Tunis to France,

of worship such as Hajj, or to visit her parents, or it is a permissible kind of

Question-05: I know that a woman is not permitted to travel without a

Question-06: Is a woman counted as a mahram for a non-related woman

did I fail to obey my husband as enjoined by Allaah, may He be exalted and

Umar ibn al-Khattaab said: Marriage is slavery, so be careful with regard to

perfectly wise that she should be accompanied by a mahram when travelling,

So it is not permissible for a woman to travel without a mahram. A mahram is a

Question-14: Is it permissible for my brother, who is not Muslim, to be my

And Allah knows best.

Question-16: It is very difficult to bring up children in accordance with the

End quote from Majmoo al-Fataawa (29/49)

Question-17: I converted to Islam about 3 years ago alhamdullilah. I got

The prohibition on a woman travelling without a mahram is a prohibition of the

Question-18: I am a single woman from Morocco, and I am 35 years old. I

Question-19: I want to go for Umrah but as I cant go without Mahram, I'm

Question-22: Is it permissible for a woman to go to the Haram by herself and

Question-23: I have the choice between staying without a mahram in a

and stop studying, because unfortunately my parents are not committed.

Question-24: I know that a woman is not permitted to travel without a

Question-25: Must I have a mahram with me while traveling between Cairo

What is meant is that everything that is called travel is forbidden to a woman

Question-27: We live in the country. Sometimes I like to visit my uncle who

And it says in Fataawa al-Lajnah al-Daaimah (17/339): It is haraam for a woman

Question-28: We have a female servant at home without a mahram. I will be

No woman should travel except with a mahram. Narrated by al-Bukhaari (1862)

mahram through breastfeeding, because breastfeeding of other peoples children

Question-31: My wife, children and I live in France for certain reasons. I

Question-32: Is it permissible for a 26 year old woman to go and do umrah

And Allaah knows best.

Question-35: My question is that is Mahram subject to age? I. E. after a

Question-36: Is it permissible for a Muslim woman, who does not have a

Question-37: Assalam O Alikium My mother is planning to go to ummrah

Question-38: I am the only child to my parents. I am married and have only

Question-39: I understand that a woman to travel by herself for the duration

Question-40: I am a woman who works as a student supervisor in one of the

Question-41: Is a woman counted as a mahram for a non-related woman

And Allaah is the Source of strength.

Question-42: What is the ruling on a woman travelling without a mahram

Question-43: I am a woman living in a non-Muslim country because of my

Question-44: A woman wants to go and perform Hajj, although she has

Published Date: 2005-03-22

Question-45: Is it possible for a women to go to hajj or umrah in a group of

permissible for a woman to travel except with a mahram or husband, as it says in

Question-48: What is the ruling on taking a womans picture in order to have

Question-50: I live in Denmark, we have a kind of musallah or a masjid in a

Question-52: Is it permissible for women to go and pray tahajjud in the

Shaykh Ibn Uthaymeen said in Majmoo al-Fataawa, 14/211:

Question-53: If a woman goes to the mosque to pray Taraweeh or any

Fath al-Baari, 2/147.

Question-54: I know that it is better for women to pray at home, but my

Question-55: I am a woman, I live in one city and I travel with my husband to

Fataawa al-Lajnah al-Daaimah, 8/126.

Question-56: Our extended family seem to de divided on the issue of women

Question-58: How old should a person be to qualify as a mahram according to

In al-Mawsooah al-Fiqhiyyah (36/340) it says: The Hanafis and Shaafais are of

5-The presence of one or more trustworthy men.

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