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Topic: Please explain what is meant by 'Traveling' that requires a mahram for a woman who resides in USA?
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 umm.ali
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Member
Posts: 20
Joined: Oct 2002
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As Salaamu Alaikum wa Rahmatullahi wa barakhatu
"If she is going a distance which is considered traveling, she doesn?t exit except with a mahram."
The above statement is taken from a previous post, Manners of the Woman When Exiting the Home, in the
Tazkiyah, Tarbiyah, Akhlaaq, and Sulook section.
On www.fatwa-online.com we found valuable information from a fatwa by Sh.Ibn Baz,Rahimahullah, concerning traveling by airplane or by any other means without a mahram being impermissible.
However, we are finding different descriptions of what is this type of traveling and the distances involved that require a mahram . We need some clarification with its proofs.
JazakumAllahu khairan.
This message was edited by umm.ali on 12-24-02 @ 8:05 PM
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| reza
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Member
Posts: 71
Joined: Sep 2002
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Taken from the Fatawas of Imam Al-Albaani
Though the question is on dawah it gives a lot of beneficial points of woman "moving about" and travelling
40] Question: What is the best way for women to give da'wah?
Answer: I say to the women:
?Remain in your homes.? [Surah Ahzaab: 33]
And you should not concern yourselves with da'wah. I reject the use of the word "da'wah" amongst the male youth by them making it seem like they are from the people of da'wah ? as if the word da'wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da'ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da'wah.
The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet, sal-Allaahu 'alayhe wa sallam:
"And (praying in) their homes is better for them", i.e. than the (congregational) prayer in the masjid.
Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu'ah prayer. In spite of this, their homes are better for them ? unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da'wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.
Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da'wah, then these are from the present day innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da'wah and yet they have very little knowledge. [Al-Asaalah, Issue #19]
Abu-Fadhlallah Muhammad Reza
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| reza
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Member
Posts: 71
Joined: Sep 2002
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Taken from the Fatawas of Imam Al-Albaani
Though the question is on dawah it gives a lot of beneficial points of woman "moving about" and travelling
40] Question: What is the best way for women to give da'wah?
Answer: I say to the women:
?Remain in your homes.? [Surah Ahzaab: 33]
And you should not concern yourselves with da'wah. I reject the use of the word "da'wah" amongst the male youth by them making it seem like they are from the people of da'wah ? as if the word da'wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da'ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da'wah.
The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet, sal-Allaahu 'alayhe wa sallam:
"And (praying in) their homes is better for them", i.e. than the (congregational) prayer in the masjid.
Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu'ah prayer. In spite of this, their homes are better for them ? unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da'wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.
Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da'wah, then these are from the present day innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da'wah and yet they have very little knowledge. [Al-Asaalah, Issue #19]
Abu-Fadhlallah Muhammad Reza
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| vtorres
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Member
Posts: 28
Joined: Sep 2002
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assalamu alaikum
I dont know how to link to this answer, so I just copied and pasted. It can be found in the New Muslim forum, under the topic " question about travel ".
answered by Aqeel Walker
Bismillaah was-salaatu was-salaamu 'alaa Rasoolillaahi wa 'alaa Aalihi wa sahbihi wa 'alaa man walaahu wa ba'd:
In At-Ta'leeqaat uz-Zahiyyah 'alad-Durar il-Bahiyyah, the Matn being by Al-Imaam Ash-Shawkaanee (rahimahullaah), Ash-Shawkaanee said:
يجب القصر على من خرج من بلده قاصدا للسفر و إن كان دون بريد
"Shortening the prayer is obligatory upon whoever leaves out of his city with the intention of traveling, even if it (the travel) is less than a Bareed."
In the footnotes the Mu'alliq says: البريد: أربعة فراسخ كما ذكر ابن تيمية في الفتاوى (24\12) و غيره و الفرسخ ثلاثة أميال
و الراجح أن السفر لا يحد بمسافة معينة و إن ورد عن النبي صلى الله عليه و سلم أنه قصر في كذا و كذا. فهذا لا يعني أنها أقل مسافة للقصر و إنما العلة السفر. فلأنه سفر قصر الصلاة. فيرجع في تحديد السفر إلى العرف فما تعارف عليه الناس في بلد أنه سفر فيحق له القصر و الجمع و الفطر و هذا يندرج تحت القاعدة الشرعية: كل حكم حكم الشارع به و لم يحده يرجع فيه إلى العرف
Al-Bareed is four Faraasikh (plural of Farsakh) as was mentioned by Ibn Taymiyyah in Al-Fataawaa (24/12) and others besides him. And the Farsakh is three miles.
And the seemingly correct opinion is that there is no specific distance that has been set as a limit for travel, even though it has been reported from the Prophet (sallallaahu 'alayhi wa sallam) that he shortened his prayer at this distance or that distance. This does not mean that it (those distances at which he shortened his prayer) is the minimum distance which could be considered travel. Rather, the only reason (that sanctions shortening the prayer) is travel. Hence, because he traveled, he shortened his prayer. Therefore, in the matter of setting a specific distance for travel, custom is to be referred to. Whatever the people in a land customarily know to be travel, then the person has the right to shorten his prayer, combine his prayer and break his fast (at that distance). This falls under the legal principle: "Every ruling which the Legislator has given and He has not set a limit for it, then custom is referred to in that matter."
pp. 41-42, At-Ta'leeqaat uz-Zahiyyah 'alad-Durar il-Bahiyyah
Also, adding to this, Al-Imaam Ibn Baaz (rahimahullaah) was asked, ما رأي سماحتكم في السفر المبيح للقصر هل هو محدد بمسافة معينة؟
What is your Eminence's opinion regarding the travel which allows shortening prayers, is it restricted to a specific distance?
He (rahimahullaah) replied: جمهور أهل العلم على أنه محدد بمسافة يوم و ليلة للإبل و المشاة السير العادي و ذلك يقارب 80 كيلو لأن هذه المسافة تعتبر سفرا عرفا بخلاف ما دونها
The majority of the people of knowledge hold the view that it (travel) is set at the distance of a day and a night (traveled) by camels and those walking on foot when they are moving at normal pace. And that is close to 80 kilometers, because this is the distance that is considered travel customarily, unlike whatever (distance) is less than that.
Source: Fataawaa Muhimmah Tata'allaqu bis-Salaah, pg. 90, question no.64.
It is obvious that the Shaikh gave his ruling according to what is customarily considered travel for the people there, 80 kilometers.
And Allaah knows best.
Was-salaamu 'alaykum wa rahmatullaah
Akhukum Aqeel
قال الشيخ ابن باز الطائفة المنصورة هي الفرقة الناجية هما واحدة هم أهل السنة و الجماعة و هم السلفيون
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| umm.ali
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Member
Posts: 20
Joined: Oct 2002
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JazakumAllaahu khairan. BarakAllaahu feek.
This message was edited by umm.ali on 1-6-03 @ 12:26 PM
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24-12-2002 @ 12:00 AM
04-01-2003 @ 12:00 AM