Praise be to Allaah.

Taking pictures of women is not permitted at all, because of the temptation and evil that results from that, in addition to the fact that taking pictures is forbidden in and of itself. So it is not permissible to take pictures of women when traveling or for any other reason. The Council of Senior Scholars has issued a statement that this is haraam. With regard to traveling to kaafir countries or permissive countries, this is not permitted because it involves temptation and evil, and mixing with the kaafirs, and seeing evil things and being affected by that. It is only permitted within strict guidelines which have been set out by the scholars, namely:

1-     For necessary medical treatment which cannot be found in any Muslim country

2-     For business purposes which require travel

3-     To learn knowledge which the Muslims need and which cannot be found in their countries

4-     To call people to Allaah and spread Islam

In each of these cases, there is the condition that the traveler should be able to practise his religion openly and show pride in his beliefs, and keep away from places of temptation.

With regard to traveling solely for the purpose of a pleasure trip, or for a break, this is emphatically forbidden. I ask Allaah to make me, you and all the Muslims adhere to that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad and his family and companions.

Praise be to Allaah.

It is not permissible to live with families because that involves exposing the student to temptation because he may be attracted to the ways of the kaafirs and to their woman. There has to be a place for the student to live far away from temptation. This is all assuming that we say that a student is allowed to travel to kaafir countries in order to learn. The correct view is that it is not allowed to travel to the kaafir countries to learn except in cases of extreme necessity, on the condition that the student has Islamic knowledge and insight and that he will keep away from the sources of temptation. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah will not accept any deed from the mushrik after he becomes Muslim until he departs from the mushrikeen.” (Narrated by al-Nasaa’i with a jayyid isnaad). What this means is, until he leaves the mushrikeen and comes to live amongst the Muslims. And the Prophet (peace and blessings of Allaah be upon him) said: “I have nothing to do with any Muslim who stays among the mushrikeen.” (Narrated by Abu Dawood, al-Tirmidhi and al-Nasaa’i with a saheeh isnaad). And there are many similar ahaadeeth.

 Muslims must beware of traveling to the lands of the mushrikeen except in cases of extreme necessity. But if the traveler has Islamic knowledge and insight, and he wants to call people to Allaah, then this is an exceptional case, and there is a lot of good in this, because he is calling the mushrikeen to believe in the Oneness of Allaah (Tawheed) and teaching them the sharee’ah of Allaah. So he is doing good and is far-removed from danger because of his knowledge and understanding. And Allaah is the One Whose help we seek. 

Praise be to Allaah.

It says in the hadeeth narrated by ‘Abd al-Razzaaq in his Musannaf from Layth from Taawoos that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “… there is no travel by wandering ascetics, no hermitage and no monasticism in Islam.” Al-Albaani said in Da’eef al-Jaami’, “(It is) da’eef.” (no. 6287)

What is saheeh is that which was narrated by Abu Dawood in his Sunan from the hadeeth of Abu Umaamah, that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “The siyaahah (travel of wandering ascetics) of my ummah is jihaad for the sake of Allaah.”

(Classed as saheeh in Saheeh al-Jaami’, no. 2093)

The word saa’ihaat (translated as “emigrants”) in the aayah:

“Muslims (who submit to Allaah), believers, obedient (to Allaah), turning to Allaah in repentance, worshipping Allaah sincerely, given to fasting or emigrants [saa’ihaat] (for Allaah’s sake), previously married and virgins”

[al-Tahreem 66:5 – interpretation of the meaning]

may also mean women who fast, because the word siyaahah has two meanings in the shar’i texts: it may mean jihad or it may mean fasting.

And Allaah knows best.

Praise be to Allaah.

It is not permissible for you or for any other woman to take off your hijaab in the kaafir countries, just as that is not permissible in any Muslim country. It is obligatory to observe hijaab in front of non-mahram males whether they are Muslims or kaafirs; indeed it is more obligatory in the case of kaafirs, because they have no faith to keep them from doing that which Allaah has forbidden. 

It is not permissible for you or any other woman to obey parents or anyone else in doing that which Allaah and His Messenger (peace and blessings of Allaah be upon him) have forbidden. Allaah says in Soorat al-Ahzaab (interpretation of the meaning): 

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”

[al-Ahzaab 33:53] 

In this aayah Allaah explains that for women to observe hijaab and be screened from non-mahram men is purer for the hearts of everyone. And Allaah says in Soorat al-Noor (interpretation of the meaning): 

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…”

[al-Noor 24:31] 

And the face is the greatest part of beauty or adornment. 

It is permissible to travel to Muslim countries that are ruled by sharee’ah if they are free of evils and immorality. If the people of a country are Muslim but it is not ruled by sharee’ah, then we should not travel there for fun. It is even more haraam to go to countries whose people are kaafirs, and it is not permissible to travel to these countries except in case of need, such as a sick person who travels for treatment or with a sound purpose such as going for business or da’wah. 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) was asked about the ruling on travelling to a country whose religion is something other than Islam, whether it is Christian or has no religion. Is there any difference between travelling for fun or travelling for medical treatment or study and so on? 

He replied: 

It is not permissible to travel to the lands of kufr, because this poses a threat to one’s ‘aqeedah and morals and because it involves mixing with the kuffaar and living among them. But if there is a need for travelling to their countries, such as seeking medical treatment for one who is sick that is not available anywhere else, or travelling for the purpose of study that is not available in a Muslim country, or travelling for business, these are valid purposes for which it is permissible to travel to kaafir countries, so long as one is able to adhere to Islamic practices and establish Islam in their lands. That should also be done only to the extent that it is necessary, then you should go back to the Muslim lands. 

Travelling for the sake of tourism is not permissible, because the Muslim has no need for that and it does not serve any interest that matches or outweighs the harm and danger that it poses to his religious commitment and ‘aqeedah. 

He was also asked: 

What is the ruling on travelling to Islamic lands in which there are a great deal of evils and major sins, such as zina and alcohol, and the like? 

He replied: 

What is meant by Islamic lands is those which are ruled according to Islamic sharee’ah, not the lands in which there are Muslims but they are not ruled according to sharee’ah. These are not Islamic. If there is corruption and evil in the lands that are Islamic in the former sense, then we should not travel to them, lest we be affected by the evil that exists there. As for the other type of lands – i.e., non-Islamic (not governed by sharee’ah), we have explained the ruling on travelling to them in the first question. 

And he was asked: 

What is your advice to fathers who send their children abroad during the summer to study English or for tourism? What is your advice to those who travel abroad? 

He replied: 

My advice to those fathers is that they should fear Allaah with regard to their children, for they are a trust concerning which they will be asked on the Day of Resurrection. It is not permissible for them to put their children at risk by sending them to the lands of kufr and corruption, lest they go astray. As for learning English – if it is really necessary – they can be taught it in their own country, without travelling to a kaafir country. Even more serious than that is sending them for the sake of tourism. Travelling for this purpose is haraam as stated in the first answer. 

My advice to those who travel abroad for whom it is Islamically permissible to travel, is that they should fear Allaah and adhere to their religion, practising it openly, feeling proud of it, calling people to it and conveying it to the people. They should be a good example, representing the Muslims well. And they should not stay in the kaafir land any longer than is necessary. And Allaah knows best. 

Al-Muntaqa, 2/253-255 

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about families travelling abroad, i.e., to other Muslim countries, knowing that there are passports involved and they look at the pictures of the women, and a man may ask a woman to uncover her face in order to prove her identity. Is that permissible other than in cases of necessity? 

He replied: 

Firstly: 

We do not think that anyone should travel abroad except in cases of necessity or for a valid purpose, because travelling abroad causes a great deal of unnecessary expense, so it is a waste of money and the Prophet (peace and blessings of Allaah be upon him) forbade wasting money. 

Secondly: this travelling may distract them from doing things that they could be doing in their own country, such as upholding the ties of kinship, seeking knowledge, etc. Undoubtedly being distracted from something beneficial is to be regarded as a loss. 

Thirdly: The land to which they travel may be a land that has been influenced greatly by colonialism with regard to morality and ideas, which may affect his morals and way of thinking. This is the worst thing that is to be feared from travelling abroad. 

Hence I say to this questioner and to others: Praise be to Allaah, we have summer resorts in our country and there is no need to go abroad; that is also cheaper and benefits our fellow-citizens. 

Liqa’ al-Baab il-Maftooh, question no. 810. 

See also the answer to question no. 13342. 

And Allaah knows best.

Firstly: 

In the answer to question no. 67587, we have stated what people call the honeymoon is one of the reprehensible habits that have become widespread among the Muslims, which has led to a great deal of negative consequences that can harm both spouses.  

Secondly: 

With regard to travelling to a country where evil and haraam things are widespread, that is haraam and it is not permissible to travel unless that is for an essential need. Travel for a holiday or for fun is not an essential need that would make it permissible to do this haraam action. 

Travelling to a land in which sin and evil are widespread, whether it is a Muslim country or not, involves many dangers and haraam actions, including the following: 

1 – Sitting in places of entertainment where sins are committed such as drinking alcohol and gambling, entering places of entertainment and dance halls, and not condemning those who do that. This is doing a haraam action and failing to do an obligatory action, whereby the Muslim is guilty of sin. 

2 – Loss of modesty because of the tempting scenes and immoral conduct and animalistic behaviour that one sees in those countries. 

Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen mentioned a number of these evils and things that go against Islam in his answer when he was asked about the phenomenon of families travelling to Arab and western countries: 

He replied: 

There are many ahaadeeth which forbid the making of images… they are general in meaning and apply to all images, whether they are engraved, carved or drawn, and whether they are three-dimensional or have no shadow (two-dimensional). There is the command to erase all images, and it is narrated that the angels do not enter any house in which there is an image. Because of the necessity nowadays to protect borders and rights, the shaykhs and scholars have granted a concession with regard to necessities such as ID documents and passports etc, for those who want to travel for the sake of medical treatment or for essential studies and the like. Such a person may have his picture taken for his passport because it is not possible to travel otherwise. But as for travelling for the sake of pleasure or fun, this is not essential. I think that taking photographs is not permissible for this purpose. Travelling with one’s wife and family for pleasure and fun leads to many negative consequences, foremost among which is taking pictures of mahrams whereby men at the border posts see them even though it is haraam for a woman to uncover her face in front of non-mahram men. 

Secondly:  

There is no benefit in these journeys at all, rather they are a waste of precious time. The claim that these trips are for discovery and learning about other countries and their benefits are not true. Those who travel do not use their trips to learn and ponder; rather they use them to relax and enjoy looking at different scenes.  

Thirdly:  

These trips are a waste of money which is spent by these travellers and which goes to benefit the kuffaar who are the enemies of Islam and use it to support kufr, promote false religions and wage war against Islam and the Muslims. 

Fourthly: 

They indulge in permissible things which distract them from acts of worship, and they may do many makrooh things which lead them into haraam things. We often hear that those travellers intend to do promiscuous things, then they fall into zina, drinking alcohol, listening to music, going to dance halls and places of entertainment and spending huge amounts of money on those haraam and makrooh things, which benefits the kuffaar and harms the Muslims. 

Fifthly: 

The believing women end up doing things that are contrary to Islam, by lifting the veil of modesty, uncovering their faces and heads, showing their adornment and imitating the kaafir women on the grounds that they cannot cover among women who are uncovered. Thus they fall into sin and imitate the kaafir women and sinful women, and their guardians cannot stop them. 

Sixthly: 

Travelling to those countries for no necessary reasons is a means of committing sin or looking down on the Muslims, whereby one scorns the teachings of Islam and develops respect for the kuffaar in one's heart. We advise Muslims to protect themselves, their minds, their womenfolk, their wealth, their religious commitment and their worldly interests by not travelling except in cases of urgent need. 

And Allaah is the Source of strength and the Guide to the straight path. May Allaah send blessings and peace upon Muhammad and his family and companions. End quote. 

Shaykh Saalih ibn Fawzaan al-Fawzaan was asked a number of questions about young men travelling with their wives after getting married or during holidays, and the attitude of guardians about young women travelling with their husbands. There follow some of these questions and his answers: 

1 – If a father knows that his son is going to travel abroad after getting married, is he obliged to stop him? What is the evidence for that? 

Answer: The father should stop his son from travelling abroad if the journey is merely for pleasure and if he is able to stop him, because of the harm that travelling will do to his religious commitment and to him. If he cannot stop him, then he has to advise him and not give him any money for that, because that would be helping him in sin and transgression. 

2 – If the father of the wife knows that his daughter’s husband is going to take her on a trip abroad after they get married, is he obliged to stop her? Is she obliged to obey her father and not travel, or should she obey her husband and travel abroad for pleasure? 

Answer: The wife’s father has the right to prevent her from travelling abroad with her husband if the trip is merely for pleasure. The wife should not obey her husband in that, because there is no obedience to any created being if it involves disobedience towards the Creator. 

Thirdly: 

With regard to what is required of the one who travels to that country: if his trip is for a necessary purpose which makes it permissible, such as medical treatment and the like, then Shaykh Saalih al-Fawzaan said: 

My advice to those who travel abroad for permissible purposes is that they should fear Allaah and adhere to their religion and practise it openly; they should feel proud of it and call others to it and convey its message to the people. They should be a good example and represent the Muslims in a good light, and they should not remain in the kaafir land for longer than is necessary. End quote.

Siyaahah (travel and/or tourism) may mean many things, but in modern usage it is limited to a few meanings, which indicate moving about in the land for fun or to look at things, research and find out, and so on; not to earn money, work or settle there. 

See: al-Mu’jam al-Waseet (469). 

When discussing tourism from the point of view of Islamic sharee’ah, we must look at the following categories: 

Firstly: 

The concept of siyaahah in Islam 

Islam came to change many of the distorted concepts that are held by imperfect human minds, and to connect them to the most sublime and honourable values and morals. In the minds of earlier nations, siyaahah was connected to the concept of self-punishment and forcing oneself to travel through the land, and exhausting the body as a punishment for it or as a way of shunning this world. Islam abolished this negative concept of siyaahah. 

Ibn Haani’ narrated that Ahmad ibn Hanbal was asked: Is a man who travels about dearer to you, or one who stays in his city? He said: Siyaahah has nothing to do with Islam, and it is not the action of the Prophets or the righteous. 

Talbees Iblees (340). 

Ibn Rajab al-Hanbali commented on the words of Imam Ahmad by saying: 

Siyaahah in this sense was done by some groups who are known to strive in worship without knowledge; some of them gave up this activity when they realized that it was not right. 

Fath al-Baari by Ibn Rajab (1/56). 

Islam came to elevate the concept of siyaahah, and to connect it to great and noble aims, such as the following: 

1.     Connecting siyaahah to worship. So travel – or siyaahah – is enjoined in order to perform one of the pillars of Islam, namely Hajj during certain months, and ‘umrah to the House of Allaah is prescribed throughout the year. When a man came to the Prophet (peace and blessings of Allaah be upon him) and asked him for permission for siyaahah (in the ancient sense of travelling as an act of asceticism or self-punishment only), the Prophet (peace and blessings of Allaah be upon him) guided him to something that is more sublime and better than siyaahah. He said to him: “The siyaahah of my ummah is jihad for the sake of Allaah.” Narrated by Abu Dawood (2486); classed as hasan by al-Albaani in Saheeh Abi Dawood; its isnaad was classed as jayyid by al-‘Iraaqi in Takhreej Ihya’ ‘Uloom al-Deen (2641). Think about how the Prophet (peace and blessings of Allaah be upon him) made a connection between the kind of siyaahah that is encouraged in sharee’ah and a great and noble aim.   

2.     In the Islamic worldview, siyaahah is also connected to knowledge and learning. The greatest journeys were undertaken at the beginning of Islam with the aim of seeking and spreading knowledge. al-Khateeb al-Baghdadi wrote a famous book called al-Rihlah fi Talab al-Hadeeth (Travelling to seek hadeeth) in which he compiled the names of those who travelled for the sake of a single hadeeth. For example one of the Taabi’een said concerning the verse in which Allaah says: 

“(The believers whose lives Allaah has purchased are) those who turn to Allaah in repentance (from polytheism and hypocrisy), who worship (Him), who praise (Him), who fast (or go out in Allaah’s Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (on people) Al‑Ma‘roof and forbid (people) from Al‑Munkar, and who observe the limits set by Allaah. And give glad tidings to the believers”

[al-Tawbah 9:112] 

‘Ikrimah said: al-saa’ihoon (translated here as who fast (or go out in Allaah’s Cause)) are the seekers of knowledge. 

This was narrated by Ibn Abi Haatim in his Tafseer (7/429). See also Fath al-Qadeer (2/408). 

Although the correct meaning according to the majority of the salaf is that what is meant by al-saa’ihoon is those who fast. 

3.     Another of the aims of siyaahah in Islam is to learn lessons and receive reminders. The command to travel about in the land appears in several places in the Qur’aan. Allaah says: 

“Say (O Muhammad صلى الله عليه وسلم): Travel in the land and see what was the end of those who rejected truth”

[al-An’aam 6:11] 

“Say to them (O Muhammad صلى الله عليه وسلم): “Travel in the land and see how has been the end of the Mujrimoon (criminals, those who denied Allaah’s Messengers and disobeyed Allaah)”

[al-Naml 27:69] 

al-Qaasimi (may Allaah have mercy on him) said they are the ones who go to different places to study the ruins and learn a lesson from them and seek other benefits. 

Mahaasin al-Ta’weel (16/225). 

4.     Maybe the greatest aim of siyaahah in Islam is to call people to Allaah and to convey to mankind the light that was revealed to our Prophet Muhammad (peace and blessings of Allaah be upon him). This is the mission of the Messengers and Prophets and their companions after them (may Allaah be pleased with them). The companions of our Prophet Muhammad (peace and blessings of Allaah be upon him) spread throughout the world, teaching the people goodness and calling them to the message of truth. We hope that the concept of siyaahah today will try to achieve the same great aims.  

5.     Finally, siyaahah in Islam also includes travelling to ponder the wonders of Allaah’s creation and to enjoy the beauty of this great universe, so that it will make the human soul develop strong faith in the oneness of Allaah and will help one to fulfil the obligations of life. Relaxation is essential to enable one to strive hard after that. 

Allaah says (interpretation of the meaning): 

“Say: Travel in the land and see how (Allaah) originated the creation, and then Allaah will bring forth the creation of the Hereafter (i.e. resurrection after death). Verily, Allaah is Able to do all things”

[al-‘Ankaboot 29:20] 

Secondly: 

Guidelines on the type of siyaahah (tourism) that is acceptable in Islam. 

Islamic sharee’ah has brought a number of rulings that regulate siyaahah so that it will achieve the aims mentioned above and will not overstep the mark or become a source of evil and harm in society. These rulings include the following: 

1.     It is haraam to travel for the purpose of venerating a specific place, except the three mosques. 

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “No journey should be undertaken to visit any mosque but three: al-Masjid al-Haraam, the Mosque of the Messenger (peace and blessings of Allaah be upon him) and the Mosque of al-Aqsa.” Narrated by al-Bukhaari (1132) and Muslim (1397). 

This hadeeth indicates that it is haraam to undertake “religious journeys”, as they are called, to any mosque other than these three, such as those who call for travelling to visit graves or mashhads (shrines) or tombs or mausoleums, especially those tombs that are venerated by people and from which they seek blessing, and they commit all kinds of shirk and haraam actions there. There is nothing in sharee’ah to suggest that places are sacred and that acts of worship should be done in them apart from these three mosques.  

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I went out to al-Toor (Sinai) where I met Ka’b al-Ahbaar and sat with him … He mentioned a lengthy hadeeth then he said: Then I met Basrah ibn Abi Basrah al-Ghifaari who said: From where have you come? I said: From Sinai. He said: If I had met you before you went out, you would not have gone to that place. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Mounts are not to be ridden except to three mosques: al-Masjid al-Haraam, this mosque of mine and the mosque of Eeliya’ or Bayt al-Maqdis [Jerusalem].” 

Narrated by Maalik in al-Muwatta’ (108) and al-Nasaa’i (1430). Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. 

So it is not permissible to travel with the aim of visiting any holy place except these three. This does not mean that it is haraam to visit mosques in Muslim lands, because visiting them is prescribed and is mustahabb. Rather what is forbidden is setting out with that aim. If a person has another reason for travelling, and he happens to visit the mosque too, there is nothing wrong with that, rather he is obliged to pray Jumu’ah and prayers in congregation. 

It is even more haraam to travel to visit places that are regarded as holy in other religions, such as those who go to visit the Vatican or Buddhist idols and so on. 

2.     The evidence also indicates that it is haraam for the Muslim to travel in kaafir lands in general, because of the evils that will affect the Muslim’s religious commitment and attitude as the result of mixing with those nations who pay no attention to religion and morals, especially when there is no need for him to travel for medical treatment or business and so on, rather it is just for leisure and for fun. Allaah has made the Muslim lands spacious, praise be to Allaah, and He has placed therein wonders of creation so that there is no need to visit the kaafirs in their lands. 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:  

Travelling to kaafir lands is not permissible, because there are many dangers posed to one’s beliefs and morals by mixing with the kuffaar and staying among them. But if there is a valid need and a sound purpose for travelling, such as travelling for medical treatment that is not available in a Muslim country, or travelling to study something that is not available in a Muslim country, or travelling for business purposes, these are valid purposes for which it is permissible to travel to kaafir countries, provided that one adheres to the rituals of Islam and is able to carry out his religious duties in that country, but that (travel) should be done only as much as is necessary, then one should return to the Muslim world. 

As for travelling for tourism, that is not permissible, because the Muslim has no need of that and it does not serve any interest that matches or outweighs the harm and danger to his religious commitment and beliefs that it involves. 

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/question no. 221) 

We have already discussed this question in detail and at length on our site. Please see the answers to question no. 52845, 8919 and 13342. 

3.     There can be no doubt that sharee’ah forbids tourism in places of corruption, where alcohol is drunk and immoral actions take place and sins are committed, such as beaches and parties and immoral places, or travelling to hold celebrations on innovated festivals. The Muslim is enjoined to keep away from sin so he should not commit sin or sit with those who are committing sin. 

The scholars of the Standing Committee said: 

It is not permissible to go to places of corruption for the sake of tourism, because of the danger that poses to one’s religious commitment and morals. Islam came to block the means that lead to evil. 

Fataawa al-Lajnah al-Daa’imah (26/332). 

So how about tourism that encourages sin and immorality, and is organized in order to promote it and spread it? 

The scholars of the Standing Committee also said: 

If this tourism involves making it easy to commit sin and evils, and promotes them, then it is not permissible for the Muslim who believes in Allaah and the Last Day to help others to disobey Allaah and go against His commands. If a person gives up something for the sake of Allaah, Allaah will compensate him with something better than it. 

Fataawa al-Lajnah al-Daa’imah (26/224). 

4.     With regard to visiting the ruins and places of former nations, if they are places of punishment where they were swallowed up by the earth, transformed or destroyed because of their disbelief in Allaah, then it is not permissible to take those places as sites for tourism and recreation. 

The scholars of the Standing Committee were asked: 

In the city of al-Bada’, near Tabook, there is an area where there are ancient ruins and houses carved out of the mountains, and some people say that these were the dwellings of the people of Shu’ayb (peace be upon him). My question is: Has it been proven that these were the dwellings of the people of Shu’ayb (peace be upon him) or not? What is the ruling on visiting these ruins for one whose aim is to have a look at them, and the one whose aim is to ponder and learn a lesson? 

They replied: 

It is well known among the scholars that the houses of Madyan to whom the Prophet of Allaah Shu’ayb (peace be upon him) was sent were in the north-west of the Arabian Peninsula, which is now known as al-Bada’ and its environs.  

Allaah knows best what is really true. If this is correct, then it is not permissible to visit those places for the purpose of having a look at them, because when the Prophet (peace and blessings of Allaah be upon him) passed though al-Hijr – which was where the houses of Thamood were – he said: “Do not enter the dwellings of those who wronged themselves unless you are weeping, lest there befall you something like that which befell them.” Then he covered his head and urged his mount to move on quickly until he left the place behind.

Narrated by al-Bukhaari (3200) and Muslim (2980). 

Ibn al-Qayyim (may Allaah have mercy on him) said, whilst listing the lessons and rulings learned from the campaign to Tabook: 

One who passes by the places of those who were subjected to divine wrath or who were punished should not enter them or stay among them, rather he should hasten to move on and should cover his head with his garment until he has passed them, and he should not enter upon them unless he is weeping and willing to learn a lesson. An example of this is when the Prophet (peace and blessings of Allaah be upon him) hastened to move on in the valley of Muhsir, between Mina and Muzdalifah, because it was the place where Allaah destroyed the elephant and its companions. 

Zaad al-Ma’aad (3/560). 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said, commenting on the hadeeth quoted above: 

This applies to the dwellings of Thamood and others like them, though the reason was given concerning them. 

Fath al-Baari (6/380). 

See: Majmoo’at Abhaath Hay’at Kibaar al-‘Ulama’ fi’l-Mamlakat al-‘Arabiyyah al-Sa’oodiyyah, vol. 3, essay entitled Hukm Ihya’ Diyaar Thamood. 

See also the answer to question no. 20894. 

5 – It is also not permissible for a woman to travel without a mahram. The scholars have stated that it is haraam for a woman to travel without a mahram for Hajj or ‘umrah, so how about if the travel is for the purpose of tourism which involves a lot of carelessness and haraam mixing?! 

See the answers to questions no. 3098, 69337, 45917 and 4523. 

6 – As for organizing trips for kuffaar in Muslim countries, the basic principle is that it is permissible. If a kaafir tourist is granted permission by a Muslim state to enter, then he is granted safety until he leaves. But during his stay in the Muslim country he should be required to show respect for the Islamic religion and the morals and culture of the Muslims; he should not call people to his religion or claim that Islam is false, and he should only go out in clothes that are appropriate for a Muslim country, not as they are accustomed to dress in their country, semi naked and decadent. He should not be a helper or spy for his people. And finally the kuffaar should not be allowed to visit the two Holy Sanctuaries in Makkah and Madeenah al-Munawwarah. 

Thirdly: 

It is obvious to everyone that tourism (siyaahah) nowadays mostly involves sin, immoral deeds and transgression of the sacred limits, such as deliberate wanton display and nakedness, permissive mixing, drinking of alcohol, promotion of corruption, imitation of the kuffaar and introduction of their customs and ways, and even their diseases, let alone a waste of money, time and effort. All of that happens in the name of tourism. We remind everyone who is concerned about his religion, morals and ummah not to help to promote this evil kind of tourism; rather he should fight it and fight against the culture that it promotes; he should be proud of his religion, culture and morals, for they will protect him against all evils, and give him an alternative in the conservative Muslim lands.  

And Allaah knows best.

There is nothing wrong with using a credit card if one avoids the following things which are haraam: 

1-    Stipulation of interest or a penalty in the event of late payment.

2-    Taking a percentage of the withdrawal fee if the credit card is not covered. It is permissible to charge a fee for the transaction only, but anything more than that is riba.

3-    Buying gold, silver or currency with a card that is not covered. 

It should be noted that most credit cards stipulate a penalty in the event of late payment, which is a riba-based, haraam condition; it is not permissible to agree to it or to enter into a contract that includes it, even if a person is confident that he will not delay payment, because it is haraam to approve of riba or commit oneself to it. 

Based on this, if the credit card asked about here is free of the haraam things mentioned, then there is nothing wrong with using it, but if it includes one of these haraam things, it is not permissible to use it. 

See also question no. 97530.