My mind was not able to understand the logic of traditional scholors.

Alhamdulillah I got the answer.

I am gonna translate that in urdu. If any one knows Yousuf Al Qarzawi book name where it is published do tell me.

Regards

TAzeen

In Fiqh there is something called an 'illah and it is the underlying cause beihind a prohibition. In many cases our scholars have eitehr agreed upon it because it is mentioned in the text and in others they have concluded it as a deduction. The safety argument is strong simply because it is one of the 5 objectives to protect our family's rights and its honor and the reality of Arabia was that it was defintely unsafe to travel distances (especially in the night). So this is the sole reason why many scholars have reassesed this issue. When safety is present then the ruling is removed this is the principle of fiqh al-hukm yadoor ma'a 'illatihi (The rulings presence stays with its cause)

Question for someone of knowledge, please: there are so many prohibitions mentioned by the Prophet sal Allahu alayhi wa sallama about women traveling without a mahram in the above post.

But the only proofs I understood from the above post with regards to its permissibility is:

- The incident of Aieshah radi Allahu anha and going for Hajj [but I had also learned that Umar radi Allahu anhu did not want to allow this, but Aieshah radi Allahu anha was persistant, wa Allahu 'alam, and because of this he let them go, radi Allahu anhunn, with the security of the state and major companions to go with them, radi Allahu anhum]

- The hadith about a woman traveling without fearing anyone but Allah subhanahu wa ta'ala..[but then i've heard that just because it's mentioned it will happen does not mean it wipes out the prohibitions..]

- And finally safety nowadays

I am very seriously trying to understand this issue in light of the proof. Are those three aforementioned points enough to cancel out all the prohibitions?

But then, Aieshah radi Allahu anha, a faqih herself, must have understood the proof differently to feel it is permissible for them to undertake Hajj…. and there have been great scholars, as mentioned above, who allow this and they have to have strong evidence for permissibility in light of the fact that there is clear prohibition.

So what is that evidence which they are understanding as permissibility??

Please help! I am really trying to analyze this subject inshaAllah and would greatly appreciate the thoughts of people of `ilm.

jezakum Allahu khayran.

And Allah knows best

Can a shaykh be a mehram for a group of women doing umrah or hajj?

Assalamu Alaykum
Ali