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Propis putovanja žene bez mahrema?

               
Pitanje: Es-selamu alejkum! Možete li mi objasniti propis putovanja žene bez mahrema, tj.koliko kilometara žena može putovati bez pratnje mahrema? Allah vas nagradio!
 
Odgovor: Es-selamu alejkum ve rahmetullahi ve berekatuhu!
U pogledu ženinog putovanja bez mahrema (onoga koji sa njom trajno ne može stupiti u brak) Allahov Poslanik izrekao je mnoge hadise, a spomenut ćemo neke od njih, a zatim spomenuti kako su islamski učenjaci shvatili te hadise.
Od Ebu Hurejre, r.a., prenosi se da je Allahov Poslanik kazao: “Nije dozvoljeno ženi koja vjeruje u Allaha i Sudnji dan da putuje dan i noć ako sa njom nije njen mahrem.” (Buharija i Muslim)
Od Ebu Seida, r.a., prenosi se da je Poslanik kazao: “Neka žena ne putuje dva dana i dvije noći osim sa mužem ili u pratnji mahrema.” (Buharija i Muslim)
Od Ibn Omera, r.a., prenosi se da je Allahov Poslanik kazao: “Neka ne putuje žena tri dana osim sa u pratnji mahrema.” (Buharija i Muslim)
Od Ibn Abbasa, r.a., prenosi se da je Allahov Poslanik kazao: “Neka žena ne putuje osim u pratnji svoga mahrema.” (Buharija i Muslim)
Kao što vidite, sve su to vjerodostojni hadisi, zabilježeni kod imama Buharije i Muslima. U nekima se ograničava zabrana putovanja na dan i noć, u nekima na dva dana, u nekima tri dana, a zadnji hadis je općeg karaktera i obuhvata bilo koje putovanje.
Islamski učenjaci razišli su se kod shvatanja ovih hadisa.
Velika većina učenjaka smatrala je da ženi nije dozvoljeno da sama putuje izvan mjesta stanovanja, bez razlike da li to bilo daleko ili ne, bez razlike da li se na tom putovanju kratio namaz ili ne. Tog stava bile su tri pravne škole: malikijska, šafijska, hanbelijska, a tog stava bili su i mnogi drugi mudžtehidi ummeta, te mnogi učenjaci ovog vremena, na kraju to je stav Stalne komisije za fetve u Saudijskoj Arabiji, na čelu sa Bin Bazom, rhm.
Učenjaci hanefijske pravne škole smatrali su da je ženi dozvoljeno da putuje sama, bez mahrema, ako je u pitanju kraće putovanje, na kojem se ne krati namaz (putovanje koje je kraće od osamdeset kilometara –otprilike, u današnjem vremenu).
Hafiz Ibn Hadžer spominje u komentaru ovih hadisa da je u ovoj situaciji prioritetniji rad po hadisu koji je općeg karaktera – neograničen, nego po hadisima koji su ograničeni. Taj stav odabrao je imam Nevevi u komentaru Muslima, Mubarekfuri u komentaru Tirmizije.
Jedan od odgovora koji su ponudili na predaje u kojima se ograničava putovanje jeste da su to bili odgovori Allahovog Poslanika na postavljana pitanja, shodno pitanju, on je zabranjivao ono što se u pitanju spomene, dok je izrekao opći hadis koji obuhvata sve spomenuto.
 Na ovakav način pomiruje se prividna kolizija meðu dokazima, i u tom mišljenju je rad po svim dokazima. Ali, ako bismo postupali po mišljenju onih koji su to ograničili, time bismo zasigurno zapostavili rad po nekim argumentima. (Oni koji žele da čitaju više o ovom pitanju neka pogledaju: Fethul-Bari, hafiza Ibn Hadžera, 4 tom, str. 90, Komentar Muslimove zbirke od imama Nevevija,  9 tom, str.  104, Tuhfetul-Ahvezi komentar Tirmizije od Mubarekfurija, 4 tom, str. 30, Fetve Stalne komisije, 17 tom, str. 339, Džami’a ahkamin-Nisa od Mustafe Adevija, 2 tom, str.448)
Allah najbolje zna!
 
Odgovorio: Pezić Elvedin