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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 Islamic ruling on one who was unable to fast and then regained the ability?

 
He is not required to make up the fast (Qada) even if he becomes capable of it; whether he regained the ability to fast after paying the fidya (feeding a needy person for each day of missed fasting) or before it, because he was liable for paying it in the first place, so it remains binding upon him. However, if he delayed paying it beyond the first year, nothing is required of him due to the delay. If he is unable to pay it, it does not remain as a debt upon him. And Allah the Exalted knows best.

What is the ruling of Islamic Law regarding one who slaughters a ewe and it turns out to have been pregnant, and is it permissible to slaughter the ewe if one knows it is pregnant?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person slaughters a ewe and it turns out to have been pregnant, the fetus becomes lawful (ḥalāl) by virtue of its mother's slaughter (tabaʿan li-ummihā).
It is stated in Mughnī al-Muḥtāj (Vol.6/P.158): "A fetus found dead [after the mother's slaughter], or found alive but in a state resembling that of a slaughtered animal [i.e., dying shortly after], becomes lawful — whether or not it had grown fur — provided it is found in the womb of a mother that was lawfully slaughtered, whether her slaughter was by cutting the throat, or by an arrow or hunting dog sent after her. This is based on the ḥadīth: 'The slaughtering of the fetus is [effected by] the slaughtering of its mother' [narrated by al-Tirmidhī, who graded it ḥasan, and by Ibn Ḥibbān, who graded it ṣaḥīḥ] — meaning that the slaughter which rendered the mother lawful renders the fetus lawful as well, by virtue of following her; and because the fetus is one of her constituent parts, and her slaughter renders lawful all of her parts."
This ruling differs, however, from the case of one who knows from the outset that the ewe is pregnant [and intends to sacrifice her specifically as the udḥiyah while pregnant] — in which case, according to the Shāfi'ī school, she does not fulfill the requirement of a valid sacrifice.
It is stated in Ḥāshiyat al-Bujayrimī 'alā al-Khaṭīb (Vol.4/P.335): "A pregnant animal does not fulfill the requirement [of a valid sacrifice], and this is the authoritative position (al-mu'tamad), because pregnancy diminishes the quality of the meat. As for why such an animal is nevertheless counted as complete [i.e., fully valid] in matters of zakāh, that is because the intent there is reproduction (nasl), not the quality of the meat.". And Allah, the Most High, knows best.

How to perform the witr prayer in terms of connection (wasl) and separation (fasl)?

 
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Witr prayer has several forms that vary in terms of virtue:
 
The First Form: Separating every two units (rak‘ah) with a Tashahhud and a Taslim (salutation). This is superior to connecting the units, even if it is only a single rak‘ah. This is based on the Hadith of ‘Aishah (may Allah be pleased with her): 'The Messenger of Allah ﷺ used to pray eleven units between the end of the ‘Isha prayer and dawn, performing the Taslim after every two units and performing Witr with a single unit.' (Related by al-Bukhari & Muslim).
 
The Second Form: Connecting the units with only one final Tashahhud at the very end.
 
The Third Form: Connecting with two Tashahhuds—meaning reciting the Tashahhud before the final unit without performing the Taslim, then standing to complete the final unit. This form is considered the lowest in rank so that the Witr prayer remains distinct from the obligatory Maghrib prayer, as stated in the Hadith: 'Do not make the Witr resemble the Maghrib prayer.' (Narrated by Al-Daraqutni, who stated its narrators are trustworthy).
 
It is stated in Bushra al-Karim Sharh al-Muqaddimah al-Hadramiyyah: 'It is permissible to connect [the Witr] with one Tashahhud in the final unit—which is better—or with two Tashahhuds in the last two units, as both methods are established in Sahih Muslim from the actions of the Prophet ﷺ. In the connected method, more than two Tashahhuds are prohibited. Furthermore, separating (al-Fasl) is better than connecting (al-Wasl) if the number of units is the same, because the Hadiths supporting it are more numerous and it involves more devotional actions.' And Allah the Exalted knows best."

Is it required for a discerning child to make the intention at night if they wish to fast?

If a discerning child wishes to fast during Ramadan, they must make the intention at night because intention is one of the pillars of fasting, even though fasting is not obligatory for them.

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