Travelling alone for a woman

"A lady should not undertake a journey (the distance) of three days without being accompanied by a Mahram." (Saheeh Bukhari)

Explanation:

A distance of three days means a distance that a traveller may cover in three days. Long ago, people used to travel by camels. Thus, a distance of three days means a distance that a person can cover in three days by camel. As we know, they were not travelling 24 hours a day, they were travelling only part of the day. During this part of the trip, they were covering 16 miles a day. Thus, a distance of three days is 48 miles. Nowadays, there are very swift means of transport. The distance that would be covered in 3 days in the past, may be covered in three minutes nowadays due to the facilities available. What matters here is the distance and not those three days. Therefore, a woman is not allowed to undertake a journey of this distance without being accompanied by a Mahram even if she completes the journey in less than 3 days.

What does a Mahram mean?

A Mahram for a woman is a man whom she can never marry such as her father, her son, her grandchildren, her brother, her nephew, the children of her nephew or the children of her niece, her maternal grandfather, her paternal grandfather, her mamu (maternal uncle), her chacha (paternal uncle). This applies to all women in general. As for a married woman, then she should either be accompanied by her husband or one of the above. Note that the brother-in-law, the pupa (the husband of the paternal aunt), the kalou (the husband of the maternal aunt), the cousin or the children of the male cousin and female cousin, are not Mahram. In the same way, the elderly people whom one addresses as one's nana, dada, mamu, chacha or brother out of friendship or respect, continue to remain strangers. They do not become one's Mahram.

Mahram through foster relationship

Just as a man becomes a Mahram for a woman through blood relationship, he can also become a Mahram through foster relationship. That is, when a baby drinks the milk of a woman, then the husband of this lady becomes the foster father of this baby. This woman becomes the foster mother. The children of this woman and the other children that she breastfed become his foster brothers and sisters. In the same way, the brother of this woman becomes her foster mamu (maternal uncle). Thus, just as a woman is allowed to travel with her real son, she is also allowed to travel with her foster son. However, it is essential that this baby was breastfed before the age of two. If ever he was breastfed by a woman after two years old, then this breastfeeding will not make him the foster son of that woman.

Mahram must have reached the age of maturity/be mature and sane

Just as a Mahram must be mature, it is also essential that he is sane. That is, a minor cannot be considered as a Mahram in a journey for a woman. In the same way, a person who is not sane cannot be considered as a Mahram in a journey.

A Mahram is required for all trips

In this Hadith, Rasulullah (Sallallaahu Alaihi Wasallam) did not specify any journey. Therefore, it applies to all types of trips that a person makes in a deliberate manner such as trip for pleasure, trade or study. This law is applied generally for all trips unless there is a real necessity. Then, it will be permissible and it will be exempted from this general rule. For example, a woman has to go abroad for medical treatment which is not available in her country. Thus, if she does not have a Mahram, in this exceptional case, she is authorised to travel alone.

A Mahram for 'Umrah and Hajj

Is 'Umrah or Hajj a necessity that authorises a woman to travel alone without a Mahram? The fact that Rasulullah (Sallallaahu Alaihi Wasallam) did not specify any type of travel and he left it undefined / obscure, denotes in its general sense that it must apply to an 'Umrah and Hajj journey likewise because there is no blame on a woman who could not perform 'Umrah or Hajj due to the absence of a Mahram. Note that as long as she does not have a Mahram to accompany her, it is not obligatory on her to perform Hajj in person. If she is not able to perform it during her lifetime, she must still make a will so that her heirs can delegate someone to perform Hajj on her behalf after her demise. All this shows that 'Umrah and Hajj are not a necessity in the case of a woman who does not have a Mahram. Thus, this Hadith will apply to the journey of 'Umrah and Hajj also, especially when according to the jurists such as Hassan Al-Basri (Rahmatullaahi alayh), Ibrahim An- Nakhi'i (Rahmatullaahi alayh), Imam Abu Hanifah (Rahmatullaahi alayh), Imam Ahmad (Rahmatullaahi alayh), I'shaaq (Rahmatullaahi alayh) and Abu Thaur (Rahmatullaahi alayh), Hajj is not compulsory on a woman who does not have a Mahram.

There is a Hadith in Saheeh Bukhari reported by Hazrat Abdullah Bin Abbaas (Radiyallahu Anhu) which confirms in a fairly explicit way that a woman must be accompanied by a Mahram for the journey of Hajj also. According to this Hadith, Rasulullah (Sallallaahu Alaihi Wasallam) said on one occasion:

"A woman must not travel without a Mahram. A man must not come by a woman without her (the woman) having a Mahram with her."

A Sahaabi (Radiyallahu Anhu) who was present there asked:

"O Messenger of Allah Ta'ala (Sallallaahu Alaihi Wasallam), I intended to go out in such and such army and my wife is intending to perform Hajj?"

In reply, Rasulullah (Sallallaahu Alaihi Wasallam) said to him:

"Accompany her."

This shows that it is very important that a woman must be accompanied by a Mahram. She is not allowed to travel alone. This is so essential that Rasulullah (Sallallaahu Alaihi Wasallam) ordered the Sahaabi (Radiyallahu Anhu) to abandon his intention to go out in Jihad for which he had already registered his name, just to accompany his wife for Hajj. According to the version of منصور بن سعيد, the concerned Sahaabi (Radiyallahu Anhu) had made a نذر (vow) to participate in that specific Jihaad. By commanding him to accompany his wife during Hajj, Rasulullah (Sallallaahu Alaihi Wasallam) authorised the concerned Sahaabi (Radiyallahu Anhu) to break his promise of going in Jihaad. The Qur’an and the Hadith have put a lot of emphasis on the necessity to keep a promise. If despite this, Rasulullah (Sallallaahu Alaihi Wasallam) has commanded him to break it, then this indicates how much it is more important that a woman does not undertake the journey to perform Hajj alone without being accompanied by a Mahram. This Hadith shows that the command of not travelling without a Mahram applies to the journey of Hajj also because this Sahaabi (Radiyallahu Anhu) understood this itself and the answer of Rasulullah (Sallallaahu Alaihi Wasallam) confirmed what that Sahaabi (Radiyallahu Anhu) understood. The Hadith of Hazrat Abdoullah Bin Abbaas (Radiyallahu Anhu) is also found in Musnad Al-Bazzaar with a slight difference:

Hazrat Abdullah Bin Abbaas (Radiyallahu Anhu) reported that Rasulullah (Sallallaahu Alaihi Wasallam) said:

"A woman must not perform Hajj without being accompanied by a Mahram. Thus, a person said: "O Messenger of Allah Ta'ala (Sallallaahu Alaihi Wasallam): I registered my name in such and such Jihad and my wife is going to perform Hajj? (Based on that) He (Rasulullah (Sallallaahu Alaihi Wasallam)) said: Go back and accompany her to perform Hajj.” (Al-Bazzaar)

According to the version found in الدارقطنى سنن which has an authentic Sanad, Rasulullah (Sallallaahu Alaihi Wasallam) said:

"A woman should not perform Hajj without being accompanied by a Mahram.” (Darqutni)

Note:

There are still two points that need clarification:

Firstly, there is a Hadith which mentions two days just as there is another which mentions one day also. Hadith of this type apply to contexts and circumstances. That is, where there is security and no danger, a woman is allowed to travel alone if it is a trip of less than three days. But where there is insecurity, she must be accompanied by a Mahram even if it is a short distance also. But for a trip of three days or more than three days, she must absolutely be accompanied by a Mahram, even if it seems that there is no danger or insecurity also.
Secondly, according to a Hadith in Saheeh Bukhari, the wives of our Nabi (Sallallaahu Alaihi Wasallam) were accompanied by Hazrat 'Usmaan (Radiyallahu Anhu) and Hazrat Abdur Rahmaan Bin Auf (Radiyallahu Anhu) during Hajj. This was based on the command of Hazrat ‘Umar (Radiyallahu Anhu). In reality, this is not in contradiction with the Hadith where Rasulullah (Sallallaahu Alaihi Wasallam) prevented a woman from undertaking a journey without being accompanied by a Mahram. This is because the wives of Rasulullah (Sallallaahu Alaihi Wasallam) were declared as the mothers of all Muslims by Allah Ta'ala.

"The Nabi (Sallallaahu Alaihi Wasallam) has a greater relationship with the Mu'mineen than even their own selves; and his wives are their mothers ...” (S 33: V 6)

Thus, the Muslims are the Mahram of the wives of Rasulullah (Sallallaahu Alaihi Wasallam). In this aspect, it is correct to say that during their journey of Hajj, they were accompanied by their Mahram. It was not a journey without Mahram. And if despite that, they were ordered to observe Pardah, it is due to the respect and the dignity that Allah Ta'ala granted them.

[English version of "Voyage tout seul pou ene madame" – Al Jamiat – Vol.5 No.10]

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