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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 difference between Qiyam al-Layl and Tahajjud?

● Qiyam al-Layl refers to any voluntary prayer performed at night, including Tarawih.
● Tahajjud specifically refers to voluntary prayer performed at night after waking up from sleep.
Glad tidings to those who combine both, as numerous Quranic verses and hadiths mention their virtues.
Allah Almighty says {what means}: "And rise from thy sleep and pray during part of the night [as well], as a free offering from thee, and thy Sustainer may well raise thee to a glorious station [in the life to come." [Al-Isra`/79]
The Prophetﷺ said: "Whoever stands (in prayer) during Ramadan with faith and seeking reward, all their past sins will be forgiven." [Agreed upon]

Is it a condition for I‘tikaf to be performed in the mosque?

Yes, for I‘tikaf to be valid, it must be performed in a mosque. I‘tikaf is not valid if performed at home or elsewhere.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

What is the ruling of Islamic Law on obtaining financing from Islamic banks by bringing invoices in prior arrangement with the seller, then taking the cash after the financing is approved — with the purpose of settling debts and buying a car?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It appears from the transaction described that its underlying purpose is to obtain cash through resorting to a legal artifice (ḥīlah/tawarruq-style trick), and it is not permissible to engage in such trickery or to coordinate with the various parties merely to obtain liquidity. This is because such artifices bring the sale closer in reality to a ribā-based (usurious) transaction, even if it outwardly appears otherwise.
The Prophet ﷺ said: "Do not commit what the Jews committed, thereby making lawful what Allah has made unlawful through the flimsiest of tricks." This was related by Ibn Baṭṭah in his book Ibṭāl al-Ḥiyal (p. 47), and many scholars have graded it as ḥasan (sound/acceptable).
We have already explained the impermissibility of engaging in such deceptive dealings with Islamic banks in Fatwa No. 516, so please refer to it. And Allah, the Exalted, knows best.

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