19th October 2026
السلام عليكم و رحمة الله و بركاته
Question: My parents have been separated for 6 months now and have no intention of coming together again, but they are not divorced yet and unsure if they plan to do so. My mum wants to go for Umrah and to take me (son) with her as her mahram, but she wants clarity on whether it would be permissible for her to go without my father’s permission, as they are still married. Can she go if she takes me as her mahram?
الجواب حامداً و مصلياً
In the name of Allāh, the Most Gracious, the Most Merciful
Answer
In reference to your query, those acts of obedience which are not fardh such as Umrah, then seeking the husband’s permission before leaving the house or travelling is his Islamic right.[1] If he categorically refuses, then she must not go. Nevertheless, this should be resolved between the couple based on mutual understanding and only prevent her if there’s a genuine reason without leading to further conflict. If they are separated and have no intention of reuniting and a mahram will accompany her, then he should not prevent her.[2] If she travels then she bears all the necessary expenses for her Umrah trip and not her husband as that is not his obligation.[3]
As a general advice, so long as they are married and have no intention of divorce, they must first attempt reconciliation through counselling or family mediation before travelling as this is takes priority over optional worship. If she still desires to travel for Umrah, then her husband is advised to allow her so to avoid her being sinful whilst being mindful she is traveling with her baligh son.
Allāh Knows Best
Written by: Apa Kinza Reviewed by: Mufti Abdul Waheed
Attested by: Shaykh Mufti Saiful Islam
JKN Fatawa Department
[1] Fatawah hindiyyah alamgheeriyyah, kitab manasik, ab fi tafsir hajj wa a fareedatuhu wa waqtuhu sharituhu wa arkanuhu, vol 1, page 219
وَعِنْدَ وُجُودِ الْمَحْرَمِ كَانَ عَلَيْهَا أَنْ تَحُجَّ حَجَّةَ الْإِسْلَامِ، وَإِنْ لَمْ يَأْذَنْ لَهَا زَوْجُهَا، وَفِي النَّافِلَةِ لَا تَخْرُجُ بِغَيْرِ إذْنِ الزَّوْجِ، وَإِنْ لَمْ يَكُنْ لَهَا مَحْرَمٌ لَا يَجِبُ عَلَيْهَا أَنْ تَتَزَوَّجَ لِلْحَجِّ كَذَا فِي فَتَاوَى قَاضِي خَانْ ثُمَّ تَكَلَّمُوا أَنَّ أَمْنَ الطَّرِيقِ وَسَلَامَةَ الْبَدَنِ – عَلَى قَوْلِ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى –
Mabsuth Lil sarakhsi, kitab manasik, baab hajj anil mayyit wa ghayrihi, vol 4, page 165
قَالَ): وَإِنْ أَهَلَّتْ الْمَرْأَةُ بِغَيْرِ حَجَّةِ الْإِسْلَامِ فَلِلزَّوْجِ أَنْ يَمْنَعَهَا مِنْ الْخُرُوجِ إنْ كَانَ لَهَا مَحْرَمٌ أَوْ لَمْ يَكُنْ؛ لِأَنَّهَا مَمْنُوعَةٌ عَنْ التَّطَوُّعِ بِغَيْرِ إذْنِ الزَّوْجِ قَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – لِتِلْكَ الْمَرْأَةِ «لَا تَصُومِي تَطَوُّعًا إلَّا بِإِذْنِ زَوْجِكِ» وَلِأَنَّا لَوْ مَكَّنَّاهَا مِنْ ذَلِكَ فَوَّتَتْ عَلَى الزَّوْجِ حَقَّهُ أَصْلًا
Badai’u sanai’u fi tartib sharai’I, al kasaani, kitab hajj, fasl sharaith fardiyyatu hajj, vol 2, page 124
لَوْ أَرَادَتْ الْخُرُوجَ إلَى حَجَّةِ التَّطَوُّعِ فَلِلزَّوْجِ أَنْ يَمْنَعَهَا كَمَا فِي صَلَاةِ التَّطَوُّعِ، وَصَوْمِ التَّطَوُّعِ، وَسَوَاءٌ كَانَتْ الْمَرْأَةُ شَابَّةً أَوْ عَجُوزًا فَإِنَّهَا لَا تَخْرُجُ إلَّا بِزَوْجٍ أَوْ مَحْرَمٍ؛ لِأَنَّ مَا رَوَيْنَا مِنْ الْحَدِيثِ لَا يَفْصِلُ بَيْنَ الشَّابَّةِ، وَالْعَجُوزِ.
Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj, vol 2 page 465
قَوْلُهُ وَلَيْسَ لِزَوْجِهَا مَنْعُهَا أَيْ إذَا كَانَ مَعَهَا مَحْرَمٌ وَإِلَّا فَلَهُ مَنْعُهَا كَمَا يَمْنَعُهَا عَنْ غَيْرِ حَجَّةِ الْإِسْلَامِ، وَلَوْ وَاجِبَةً بِصُنْعِهَا كَالْمَنْذُورَةِ، وَاَلَّتِي أَحْرَمَتْ بِهَا فَفَاتَتْهَا وَتَحَلَّلَتْ مِنْهَا بِعُمْرَةٍ فَلَا تَقْضِيهَا إلَّا بِإِذْنِهِ وَكَذَا لَوْ دَخَلَتْ مَكَّةَ بَعْدَ مُجَاوَزَةِ الْمِيقَاتِ غَيْرَ مُحْرِمَةٍ لِأَنَّ حَقَّ الزَّوْجِ لَا تَقْدِرُ عَلَى مَنْعِهِ بِفِعْلِهَا بَلْ بِإِيجَابِ اللَّهِ تَعَالَى فِي حَجَّةِ الْإِسْلَامِ رَحْمَتِيٌّ، وَإِذَا مَنَعَهَا زَوْجُهَا فِيمَا يَمْلِكُهُ تَصِيرُ مُحْصَرَةً
[2] Bidayatul Mubtadi, Al marghinaani, fasl feema yujibu ala nafsihi, vol 1, page 42
وَلَا يجب فِي الْعُمر إِلَّا مرّة وَاحِدَة وَيعْتَبر فِي الْمَرْأَة أَن يكون لَهَا محرم تحج بِهِ أَو زوج وَلَا يجوز لَهَا أَن تحج بِغَيْرِهِمَا إِذا كَانَ بَينهَا وَبَين مَكَّة مسيرَة ثَلَاثَة أَيَّام وَإِذا وجدت محرما لم يكن للزَّوْج منعهَا وَلها أَن تخرج مَعَ كل محرم
Jawharatu nayyirah ala mukhtasar lil quduri, Abu Abkr al Hidad, kitab hajj, vol 1, page 149 & 150
قَوْلُهُ وَلَا يَجُوزُ لَهَا أَنْ تَحُجَّ بِغَيْرِهِمَا إذَا كَانَ بَيْنَهَا وَبَيْنَ مَكَّةَ مَسِيرَةُ ثَلَاثَةِ أَيَّامٍ فَصَاعِدًا) لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَا تَحُجَّنَّ امْرَأَةٌ إلَّا وَمَعَهَا مَحْرَمٌ» وَلِأَنَّهَا بِدُونِ الْمَحْرَمِ يُخَافُ عَلَيْهَا الْفِتْنَةُ
[3] Jawharatu nayyirah ala mukhtasar lil quduri, Abu Abkr al Hidad, kitab hajj, vol 1, page 149 & 150
ثُمَّ إذَا كَانَ لَهَا مَحْرَمٌ تَخْرُجُ لِحَجَّةِ الْفَرْضِ وَإِنْ لَمْ يَأْذَنْ لَهَا زَوْجُهَا لِأَنَّ حَقَّ الزَّوْجِ لَا يَظْهَرُ فِي حَقِّ الْفَرَائِضِ وَأَمَّا فِي التَّطَوُّعِ وَالْمَنْذُورِ فَلَهُ مَنْعُهَا وَيَجِبُ عَلَيْهَا نَفَقَةُ الْمَحْرَمِ