[part 3]

THE SECOND CASE: A woman travelling SPECIFICALLY to perform the obligatory Ḥajj This is the issue over which the scholars have differed into two views: The first view: She is allowed to travel without a Maḥram provided there is safety. Safety may be by travelling with: A. a group of women B. a group of trustworthy men C. a group comprising both men and women This view was relayed from: ’Aṭā' ibn Abi Rabāḥ, Muḥammad ibn Sīrīn, Qatāadah, Zuhri, Al-Ḥakam ibn ’Utaibah, Mālik, Awzā’ee, Ash-Shāfi’ee, Dawūd Adh-Dhāhiree. In fact, Ibn Baṭṭāl ascribed this view to the majority (Jumhūr). This was also the view of ’Ā'ishah raḍhiyallāhu ’anhā and Ibn ’Umar from amongst the Ṣahābah. The second view: Absolute prohibition (except in exceptional circumstances -> ḍhūrūrah) This view was relayed from: Ibrāhīm An-Nakh’ee, Al-Ḥasan Al-Baṣrī, Ash-Sha’bī, Tawūs, ’Ikrimah, Abū Ḥanīfah, Sufyān Ath-Tahwrī, Aḥmad ibn Ḥanbal, Is-ḥāq ibn Rāhawayh, Abū Thawr, Ibn Al-Mudhir, etc. Al-Qāḍhi ’Iyāḍh ascribed this view to the majority of Jurists amongst Ahlul-ḥadīth. This was the view of Abū Sa’eed Al-Khudri raḍhiyallāhu ’anhu from the Ṣaḥābah. ▪️Most of the contemporary scholars favoured this view; such as Sheikh ’Uthaymīn, Sheikh Ibn Bāz, Sheikh Albāni, Sheikh Muqbil, Sheikh An-Najmī raḥmatullāh ’alayhim. And according to the supporting evidences, this view appears to be stronger than the first ‼️