Regarding Women Driving Cars

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Summarized Fatawaa

Is the father a Mahram (Non-marriageable) to his son`s mother-in-law?

The father is a non-Mahram (Marriageable) to his son`s mother-in-law, so it is impermissible for them to look at each other, or to have a seclusion (Khalwah).

What is the ruling on the fasting of a woman who has reached menopause if menstrual blood flows?

If a woman reaches the age of menopause (which is usually sixty-two) and her menses have ceased, then she sees blood after that, and its duration is not less than a day and a night (24 hours), it is menstruation (hayd). If it is less than a day and a night, she is considered as having non-menstrual vaginal bleeding (mustahada), so she fasts and prays. However, she must perform ablution for every obligatory prayer after its time enters, pray immediately, and be treated as a person with a continuous condition. There is no specific end limit for a woman's menstruation; it is possible as long as the woman is alive. And Allah the Almighty knows best.

Is the one offering the sacrifice liable if its meat spoils?

Praise be to Allah, and prayers and peace be upon our Master the Messenger of Allah.

If the meat (of the sacrifice) spoils due to the negligence of the one offering the sacrifice in preserving it, or due to improper storage, then he is liable to compensate for the portion due to the poor (which is estimated as half a kilogram of meat). If the sacrifice was a vowed (mandatory) one, then he is liable for all of it.

However, if he was not negligent, then there is no liability upon him, because its ruling is the ruling of a trust (like an item left in someone's care). And Allah Almighty knows best.

What is the ruling on Tarawih prayer?

Tarawih prayer is a confirmed Sunnah (Sunnah Mu’akkadah).

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Regarding Women Driving Cars

Author : The General Iftaa` Department

Date Added : 05-08-2025

The Response of the Iftaa’ Department to What Some Media Outlets Have Published Concerning "Women Driving Cars"

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

The General Iftaa’ Department had previously issued several fatwas, numbered (862) and (1296), affirming the permissibility of women driving cars and exercising their right to mobility without sin or prohibition. These fatwas were published on the Iftaa’ Department’s website on (25/07/2010) and through various media outlets as well.

The basis of this ruling is that mobility through means of transportation—whether traditional or modern—is a universal human right. The Sharia does not prohibit it, whether for men or women. Rather, it affirms and defends this right, considering the protection of human rights a fundamental objective of the noble Sharia. This is supported by numerous well-established narrations from the Prophetic Sunna, which document the Sahabiyat (The righteous women who met the Prophet Muhammad {Peace be upon him}, believed in him as the Messenger of Allah and died as Muslims) exercising this right without any objection. This is the fatwa that the General Iftaa’ Department has consistently upheld in response to numerous inquiries it receives regularly.

As for what was stated in Fatwa No. (914) regarding the rejection of arbitrary restrictions imposed by some husbands on their wives, it reaffirms the above. It is not a husband’s right to prevent his wife from using modern means of communication, such as the telephone, just as it is not his right to oppress her by depriving her of visiting her family or fulfilling her duties. Conversely, the wife must also consider the reasons for harmonious marital life and safeguard the household from discord and disruption. Thus, she should seek her husband’s permission before leaving for non-essential needs, as the husband is a guardian and is responsible for his household. His responsibility entails observing these rulings so that both spouses are clear about their rights and obligations.

What some media outlets have done—by isolating the phrase "driving cars" out of context, neglecting to mention the human rights affirmed by the fatwa, and falsely attributing to the Iftaa’ Department the prohibition of what Allah and His Messenger have not forbidden—is an act far removed from integrity and objectivity. It violates the covenants of truthfulness and trustworthiness that a Muslim must uphold in their work and duties. This necessitates that discerning audiences verify and ascertain the facts before engaging in discussions that lack any established basis.

We ask Allah The Almighty to Guide everyone to righteousness and Lead us all to the straight path.

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Summarized Fatawaa

What is the ruling on insulin injections?

Insulin injections do not break the fast because they are administered under the skin and do not reach the body cavity (jauf).

What is the ruling of Islamic Law on working in hotels?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

It is permissible to work in hotels, restaurants, and shops in jobs that involve no direct handling of forbidden things and do not assist in them, such as administrative work.

As for jobs in which one directly handles forbidden things or assists in them, such as serving, transporting, or purchasing alcohol, receiving payment for it, or agreeing to buy it, working in them is forbidden, based on the saying of Allah the Mighty and Majestic: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.” [al-Māʾidah/2]

The basic nature of the work of hotels and restaurants is permissible, and the sin of any forbidden element that arises incidentally in some of what takes place in a hotel or restaurant is borne by those who run it.

The scholars have also permitted dealing with one whose lawful wealth is mixed with unlawful wealth, as previously explained in Fatwa no. (2697). And Allah Almighty knows best.

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.

The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.

As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

What is the wisdom and purpose behind the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

Among the wisdoms and purposes of the 'aqīqah are the following:

First: Expressing joy at the blessing of Allah the Almighty, rejoicing in the newborn, and giving thanks to Allah for this gift. Allah the Almighty says (what means): "If you are grateful, I will surely increase you." [Ibrāhīm/7]

Second: Proclaiming and publicising the lineage (nasab) of the child — and the 'aqīqah serves as an appropriate and fitting means to this end.

Third: Gladdening the hearts of family members, relatives, friends, and the poor by gathering them together over a shared meal. And Allah Almighty knows best.