Friday, 30 September 2016

Woman travelling accompanied by a group of other women without a Mahram

Woman travelling accompanied by a group of other women without a Mahram – Shaykh Fawzan
In order to preserve both the man and woman’s honor and to safeguard their hearts from temptation, and as a means of blocking the pathways that lead to corruption, a woman is restricted from traveling alone without a mahram. This is since if a woman is accompanied by a mahram, he will preserve her, safeguard her and take care of her needs. The Prophet  said: “It is not lawful for a woman that believes in Allaah and the Last Day to travel the distance of two days unless accompanied by a mahram.”[3]
In one narration it states: “a day and a night”[4] while in another narration it states: “to travel” without specifying a time-frame.[5]
What is intended here is that a woman should not travel alone without a Mahram. If she does so, i.e. travels without a Mahram, she would be disobeying Allah and His Messenger, committing what Allah has forbidden and exposing herself to fitnah. This applies generally to all situations and time periods.
As for what some people claim ­ that if a woman travels accompanied by a group of other women, this takes the place of a mahram ­ then this is a view that is in opposition to the Prophet’s statement: “It is not lawful for a woman that believes in Allaah and the Last Day to travel the distance of a day unless accompanied by a mahram.” [6]
A group of women do not serve as a mahram for a woman. The mahram of a woman is well-known ­ it is a male that she is forbidden to marry due to family-ties, such as her father, her son, her paternal uncle, and her maternal uncle…or due to some allowable reason, such as marital ties, like the father of her husband or the son of her husband, or such as foster-suckling ties based on the Prophet’s statement: “Foster-suckling makes forbidden that which is forbidden due to family-ties.” [7]
Therefore, a woman’s mahram is any male that she is forbidden (to marry) due to a family-tie or some allowable reason. This forbiddance (of marriage) must also be endless, i.e. everlasting. So what doesn’t fall into this category is the temporary (marital) forbiddance such as the wife’s sister and the wife’s paternal and maternal aunt. This marital forbiddance is only applicable for a prescribed time. This is why the husband cannot serve as a mahram for his wife’s sister even though he is forbidden from marrying her since this marital forbiddance is temporary. In the same manner, he cannot be a mahram to his wife’s maternal and paternal aunt. This is what a mahram is. As for a group of women, they are not a mahram.
The Prophet  stipulated that a woman be accompanied by a mahram when traveling under all circumstances, regardless of whether she travels by foot, on a riding beast, in a car or by airplane.
Some people today claim that there is no problem if a woman travels by airplane and her Mahram dispatches her in the departure airport while another Mahram picks her up at the arrival airport. We say: No, this is not permissible, since she has traveled without a Mahram. And the Prophet  said: “It is not lawful for a woman that believes in Allah and the Last Day to travel the distance of two days unless accompanied by a Mahram.” This applies to whether she travels on foot, by car or on a riding beast. The Prophet  did not specify. However, the cause is there, and it is due to the fitnah that is feared will befall her ­ even if she is on an airplane. So she is not safe from fitnah even on board a plane.
Furthermore, let’s suppose for example that the airplane is forced to change its destination and so it lands in a different country ­ who will pick her up in this other country? That is why there must be a mahram present along with the woman.
This is such that once a man came to the Prophet  and said: “O Messenger of Allaah, I have enlisted for such and such battle expedition, but my wife has gone out for Hajj.” The Prophet  told him: “Go back and make Hajj with your wife.”[8]
The Prophet  turned this man away from battle so that he may accompany his wife on Hajj and serve as a mahram for her. This is proof that having a mahram is a condition for a woman to travel on Hajj or to other places, regardless of whether she is with a group of people or not. This is why the scholars of Fiqh, may Allaah have mercy on them, mentioned that one of the conditions in which Hajj becomes obligatory on a woman is when she has a mahram available to travel with her. So if one is not available for her, she is then not obligated to make Hajj until a mahram does become accessible for her.
Foot Notes:
[3] Reported by Imaam Al-Bukhaaree (2/219-220) from the narration of Abu Sa’eed Al-Khudree 
[4] Reported by Imaam Muslim (no. 1339) from the narration of Abu Hurairah 
[5] Reported by Al-Bukhaaree (4/18) and Muslim (no. 1341)
[6] Reported by Imaam Muslim (no. 1339) from the narration of Abu Hurairah 
[7] Reported by Imaam Al-Bukhaaree (3/149) from the narration of Ibn `Abbaas 
[8] Reported by Imaam Al-Bukhaaree (2/219) from the narration of Ibn `Abbaas
Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [Book]
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DU’A


“AND YOUR LORD SAID: “INVOKE ME [I.E. BELIEVE IN MY ONENESS (ISLAMIC MONOTHEISM) AND ASK ME FOR ANYTHING] I WILL RESPOND TO YOUR (INVOCATION)”
[Ghaafir 40:60] 
Du’aa’ is very important in Islam, so much so that the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ is worship.” Narrated by al-Tirmidhi, 3372; Abu Dawood, 1479; Ibn Maajah, 3828; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2590. 
Secondly: 
The etiquette of du’aa’: 
1 – The one who is making du’aa’ should believe in Tawheed with regard to the divinity, Lordship, names and attributes of Allaah. His heart should be filled with Tawheed. In order for Allaah to respond to the du’aa’, it is essential that the person should be responding to his Lord by obeying Him and not disobeying Him. Allaah says (interpretation of the meaning): 
“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright” [al-Baqarah 2:186] 
2 – Sincerity towards Allaah alone in making du’aa’. Allaah says (interpretation of the meaning): 
“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah 98:5] 
Du’aa’ is worship, as the Prophet (peace and blessings of Allaah be upon him) said, so sincerity (ikhlaas) is a condition of its being accepted. 
3 – We should ask of Allaah by His most beautiful names. Allaah says (interpretation of the meaning): 
“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names” [al-A’raaf 7:180] 
4 – We should praise Allaah as He deserves before we call upon Him. Al-Tirmidhi (3476) narrated that Fadaalah ibn ‘Ubayd (may Allaah be pleased with him) said: Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, a man came in and prayed and said, “O Allaah, forgive me and have mercy on me.” The Messenger of Allaah (S) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allaah as He deserves to be praised, and send blessings upon me, then call upon Him.” According to another version (3477): “When one of you prays, let him start with praise of Allaah, then let him send blessings upon the Prophet (peace and blessings of Allaah be upon him), then let him ask whatever he likes after that.” Then another man prayed after that, and he praised Allaah and sent blessings upon the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: “O worshipper, ask and you will be answered.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2765, 2767. 
5 – Sending blessings upon the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: “Every du’aa’ is kept back until you send blessings upon the Prophet (peace and blessings of Allaah be upon him).” Narrated by al-Tabaraani in al-Awsat, 1/220; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4399. 
6 – Facing towards the qiblah. Muslim (1763) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: On the day of Badr, the Messenger of Allaah (peace and blessings of Allaah be upon him) looked at the mushrikeen, who were one thousand strong, and his companions numbered three hundred and nineteen. Then the Prophet of Allaah (peace and blessings of Allaah be upon him) turned to face the qiblah, then he stretched forth his hands and started to cry out to his Lord: “O Allaah, grant me what You have promised me, O Allaah, give me what You have promised me. O Allaah, if this small band of Muslims perishes, You will not be worshipped on earth.” He kept on crying out to his Lord, stretching forth his hands, facing towards the qiblah, until his cloak fell from his shoulders…  
al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: This shows that it is mustahabb to face towards the qiblah when making du’aa’, and to raise the hands. 
7 – Raising the hands. Abu Dawood (1488) narrated that Salmaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, bring them back empty.” Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1320. 
The palm of the hand should be raised heavenwards, in the manner of a humble beggar who hopes to be given something. Abu Dawood (1486) narrated from Maalik ibn Yasaar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you ask of Allaah, ask of Him with the palms of your hands, not with the backs of them.” Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1318. 
Should the hands be held together when raising them or should there be a gap between them? 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) stated in al-Sharh al-Mumti’ (4/25) that they should be held together. What he said is: “As for separating them and holding them far apart from one another, there is no basis for that in the Sunnah or in the words of the scholars.” End quote. 
8 – Having certain faith that Allaah will respond, and focusing with proper presence of mind, because the Prophet (peace and blessings of Allaah be upon him) said: “Call upon Allaah when you are certain of a response, and remember that Allaah will not answer a du’aa’ that comes from a negligent and heedless heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by Shaykh al-Albaani in Saheeh al-Tirmidhi, 2766. 
9 – Asking frequently. A person should ask his Lord for whatever he wants of the good things in this world and the Hereafter, and he should beseech Allaah in du’aa’, and not seek a hasty response, because the Prophet (peace and blessings of Allaah be upon him) said: “The slave will receive a response so long as his du’aa’ does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made du’aa’ and I made du’aa’, and I have not seen any response,’ and he gets frustrated and stops making du’aa’.” Narrated by al-Bukahari, 6340; Muslim, 2735. 
10. He should be firm in his du’aa’, because the Prophet (peace and blessings of Allaah be upon him) said: “No one of you should say, ‘O Allaah, forgive me if You wish, O Allaah, have mercy on me if You wish’; he should be firm in his asking, for Allaah cannot be compelled.” Narrated by al-Bukhaari, 6339; Muslim, 2679. 
11 – Beseeching, humility, hope and fear. Allaah says (interpretation of the meaning): 
“Invoke your Lord with humility and in secret” [al-A’raaf 7:55] 
“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us” [al-Anbiya’ 21:60] 
“And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons” [al-A’raaf 7:205] 
12 – Saying du’aa’s three times. Al-Bukhaari (240) and Muslim (1794) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was praying at the Ka’bah, Abu Jahl and his companions were sitting nearby. They had slaughtered a camel the previous day, and Abu Jahl said: “Which of you will go and get the abdominal contents of the camel of Banu So and so and put it on the back of Muhammad when he prostrates?” The worst of the people went and got it, and when the Prophet (peace and blessings of Allaah be upon him) prostrated, he placed it between his shoulders. They started laughing, leaning against one another. I was standing there watching, and if I had had any power, I would have lifted it from the back of the Messenger of Allaah (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) remained in prostration, not lifting his head, until someone went and told Faatimah. She came with Juwayriyah, and lifted it from him, then she turned to them and rebuked them. When the Prophet (peace and blessings of Allaah be upon him) had finished his prayer, he raised his voice and prayed against them – and when he made du’aa’ or asked of Allaah he would repeat it three times – and he said: “O Allaah, punish Quraysh” three times. When they heard his voice, they stopped laughing and were afraid because of his du’aa’. Then he said, “O Allaah, punish Abu Jahl ibn Hishaam, ‘Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah, al-Waleed ibn ‘Uqbah, Umayyah ibn Khalaf and ‘Uqbah ibn Abu Mu’ayt,” and he mentioned the seventh but I cannot remember who it was. By the One Who sent Muhammad (peace and blessings of Allaah be upon him) with the truth, I saw those whom he had named slain on the day of Badr, then they were dragged and thrown into the well, the well of Badr. 
13 – Ensuring that one’s food and clothing are good (i.e., halaal). Muslim (1015) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, Allaah is Good and does not accept anything but that which is good. Allaah enjoins upon the believers the same as He enjoined upon the Messengers. He says (interpretation of the meaning): 
‘O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (lawful) foods which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well‑Acquainted with what you do’ [al-Mu’minoon 23:51] 
‘O you who believe (in the Oneness of Allaah — Islamic Monotheism)! Eat of the lawful things that We have provided you with’ [al-Baqarah 2:172] 
Then he mentioned a man who travels for a long distance and is disheveled and dusty, and he stretches forth his hands towards heaven saying, ‘O Lord, O Lord,’ but his food is haraam, his drink is haraam, his clothing is haraam, he has been nourished with haraam, so how can he be responded to? 
Ibn Rajab (may Allaah have mercy on him) said: Ensuring that one’s food, drink and clothing are halaal, and that one is nourished with halaal, is a means of having one’s du’aa’ answered. End quote. 
14 – Saying du’aa’ silently and not out loud. Allaah says (interpretation of the meaning): 
“Invoke your Lord with humility and in secret” [al-A’raaf 7:55] 
And Allaah praised His slave Zakariyyah (peace be upon him) by saying (interpretation of the meaning): 
“When he called to his Lord (Allaah) a call in secret” [Maryam 19:3] 
We have also discussed du’aa’ and specific means by which a person may receive a response, as well as the etiquette of du’aa’ and the times and places when a response may be hoped for, the state in which a person should be when making du’aa’, impediments to a response to du’aa’ and the types of response. All of that may be found in the answer to question no. 5113.
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