islamqa travelling without mahram

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Woman traveling without Mahram for necessity

If a woman has migrated to a land to save her religion, honour, and life, and stays alone, but she has the nationality and passport of the land where she migrated from and the passport needs to be renewed, can she travel back to that land for this purpose and then return back without a Mahram to the new land if she does not have a trustworthy Mahram to accompany her)? If not, then what is the solution for this? Also please advise, if her non Muslim family members ask her to visit them during her visit to that old land (from where she fleed to save her religion, honour, and life), is she allowed to do so? If yes, how long is she allowed to stay with them? Please advise.

If she does not find a Mahram to accompany her, it is more appropriate for her to find a means to renew her passport without traveling, such as sending it by mail, for example. If this is not possible and she needs to travel without a Mahram, then there is no harm on her to travel provided that she takes precautions to be safe during her travel. Some scholars gave concession for a woman to travel with safe company in every permissible travel.

The Hanbali scholar Ibn Muflih said in Al-Furoo’ :

“ Our Shaykh said, ‘Every woman is permitted to make Hajj without a Mahram if she is safe (in her travel).’ He also said, ‘This applies to every travel of obedience.’ This is what he said. Al-Karaabeesi quoted this from Ash-Shaafi’i in regard to an optional Hajj. Some of his companions said the same thing about the optional Hajj and about every travel that is not obligatory, such as a travel for visiting or for trade. The Maaliki scholar Al-Baaji also said this in regard to an old woman who is not desired for sexual intercourse. Abul-Khattaab mentioned the narration by Al-Marwathi and then said, ‘The apparent meaning is that she is permitted to travel without a Mahram.’ This is what our shaykh said in regard to an old woman who attends the congregational prayer. ”

The fact that she migrated from that country before in order to preserve her religion and honor does not prevent her from traveling to that country for her need if she feels secure, provided that she does not stay there, except if the reason for which she had migrated from her country no longer exists, as has been stated by some scholars.

There is no harm in her visiting her family.

Allah knows best.

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Can I Travel by Plane Without a Mahram?

Answered by Shaykh Umer Mian

Question: Assalamu alaykum

I am willing to study in a city that is 50 minutes by plane away from my family. When I will there I’ll be residing in a very safe place. Is it permissible for a woman to fly a distance of about 350 miles (50 minutes) alone?

Answer: As-salamu alaikum wa rahmatullahi wa rahmatullahi wa barakatuhu

First of all, regarding the distance after which travelling becomes impermissible for a woman:

It is the same as the distance after which prayers are shortened, i.e. 48 miles, regardless of whether that distance is covered quickly (e.g. on an airplane) or slowly (e.g. by car or by foot).

Secondly, Fatwa # 1 below conveys the permissibility of a Muslim woman residing alone in a foreign country, as long as her safety and security is relatively certain and her reason for being there is permissible in itself. Although the issue of residing alone was not specifically asked about, this fatwa has been provided for your benefit since it relates to your situation.

Third, regarding the issue of a Muslim woman travelling without her husband/mahram, two fatwas are given. Please read these fatwas below in full, in order to properly understand the issue. Fatwa # 2 goes into detail regarding this issue. A number of hadith are provided along with detailed explanation, and many citations are given to relied-upon Islamic texts. The conclusion is that a Muslim woman may not travel beyond 48 miles from her place of residence without her husband or a mahram (i.e. unmarriageable kin such as father, son, brother, uncle, etc.). However, Fatwa # 3 conveys the position of some Maliki scholars for the permissibility of a Muslim woman travelling beyond this distance. According to these scholars, this is permissible as long as she is with a group of people with whom her safety and security is relatively certain. Modern air travel normally fulfills this condition, according to these scholars. Hence, it is clear that there is some difference of opinion of scholars on this issue. In one of his previous answers, Shaykh Faraz Rabbani summarized the issue as follows:

“There are permissive fatwas from some respected, traditional scholars. But safety lies in caution. As such, what I have heard from two fuqaha of great knowledge, wisdom and taqwa, Shaykh Adib al-Kallas of Damascus and Shaykh Mahmoud Ashraf Usmani of Pakistan is that women should NOT do so under normal circumstances. They explained the fiqhi reasoning behind this: it is convincing. It is also what taqwa and caution would indicate. The Prophetic hadiths on the issue are well known. The way of those two seek the path of the next life is to avoid dispensations and the ‘easy way out’ on such matters inasmuch as reasonably possible.”

Fatwa # 1 ======= A woman living alone in a foreign country Answered by Shaykh Amjad Rasheed

Question: What is the ruling of man who leaves his wife alone in a foreign country so that she can call people to the religion of Allah?

Answer: A woman living alone in a foreign country is not forbidden as long as her honor and religion is safe, whether she is there to call people to Allah, Most High, or for another purpose that is permissible, such as visiting relatives and the sort.

However, it is not permissible [in the Shafi`i school] for her to move from the country that she is in, such that she would be traveling alone without a mahram, even if it is with the intention of calling people to Allah, Most High. It is also impermissible for her to live alone in a place where her religion and honor is not safe.

Amjad Rasheed

السؤال: ما هو حُكم مَن يترك زوجته وحدَها في دولة أجنبية لتقومَ بالدعوة إلى دين الله؟

الجواب : إقامةُ المرأة وحدَها في دولة أجنبية غير ممنوع طالما كانت تأمن على عرضها ودينها سواء كانت تقيمُ هناك للدعوة إلى الله تعالى أم لغرض آخر مباح كزيارة رحم ونحو ذلك ، لكن لا يجوز لها أن تنتقل من بلدتها التي هي فيها فتسافر وحدها من غير محرم ولو كان ذلك بقصد الدعوة إلى الله تعالى . وكذلك يحرمُ إقامتها وحدَها إن كانت لا تأمن على عرضها ودينها .

Fatwa # 2 ======= Can Women Travel Without a Mahram? By Mufti Muhammad ibn Adam al-Kawthari

(follow the link above to read the fatwa)

Fatwa # 3 ======= Is there a dispensation in the Shafi`i school for a woman to travel with a safe group upon need? Answered by Shaykh Amjad Rasheed

Question: Is there a dispensation in the Shafi`i school for a woman to travel with a safe group upon need when she does not have a mahram (unmarriageable kin) that she can travel with?

Answer: When a woman travels without her husband or mahram, there is some detail to discuss. If the purpose of her travel is to perform an obligation, such as the hajj or umra, according to our school, it is permissible for her to travel by herself, if she feels it is safe for her. Included in this is travel for seeking a livelihood, if no one else spends on her, as the scholars have explicitly stated, because seeking halal livelihood is obligatory. However, she must be sure to observe the rules of covering and not be in seclusion with men.

As for a trip that is for something non-obligatory, it is haram for her to travel without a husband or mahram, even if she feels it is safe, and I have not heard anything in our school that permits it.

I have seen in Maliki works a position that it is permissible if the travel is with a secure group and some of the later scholars have relied upon this. I asked the erudite scholar, Shaykh Muhammad al-Hafiz al-Shanqayti al-Maliki and he said that it is permissible to follow this opinion and to act upon it in their school, such as airplane passengers if they are many. In this is some room for ease.

– Amjad.

(Translated by Shazia Ahmad)

السؤال : هل ثم رخصة في المذهب الشافعي للمرأة أن تسافر في قافلة مأمونة عند الحاجة مع عدم إمكان السفر مع محرم ؟

الجواب : في سفر المرأة من غير زوج أو محرم تفصيلٌ ؛ فإن كان سفرُها لأداء واجبٍ كالحج والعمرة عندنا فيجوز لها السفرُ وحدَها إن أمنت على نفسها ، ومن ذلك السفرُ لطلب الرزق كما صرحوا به إن لم يُنفق عليها أحدٌ ؛ لأن طلب الحلال واجب ، لكن عليها مراعاةُ الأحكام بستر العورة وعدم الخلوة بالرجال .

أما إن كان سفرُها لغير واجب فيحرم عليها من غير زوج أو محرم وإن أمنت على نفسها ، ولا أعلم قولاً في مذهبنا يبيحُ ذلك . نعم رأيتُ في بعض كتب المالكية قولاً بالجواز إن كان السفر مع جمعٍ مأمونٍ واعتمده بعضُ المتأخرين منهم ، وقد سألتُ عنه العلامةَ الشيخَ محمداً الحافظ الشنقيطي المالكي فقال : يجوز تقليدُه والعملُ به في مذهبهم كمسافري الطائرة إن كانوا كثيرين ، وفيه سعة .

Wassalam, [Shaykh] Umer Mian

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The Distance A Woman Can Travel Without A Mahram | By Shaikh Ibn Bāz

What is the distance at which the Sharee’ah allows a woman to travel without a Mahram? How do we harmonise between those narrations that mention a limit of three days distance, and another that mentions two days distance, yet another that states one day? How many kilometres is a journey of a day in our times?

The Imām, Al-‘Allāmah, ‘Abdul-‘Azeez Ibn Bāz answered:

The principle here is: What is termed a journey at which point it is not permitted for a woman to travel except which a Mahram?

Everything that is considered a journey, then it is not allowed for a woman to embark upon it except with a mahram, due to the saying of the Prophet (ﷺ):  “A woman is not to travel except with a mahram.”  In a narration,  “For a journey of a day and a night except with a mahram.”  In a narration,     “For a journey of a day.”  In a narration,  “For a journey of a night except with a mahram.”  In another,  “For a journey of three days except with a mahram.” And in another narration,  “For a journey of half a day.” So the scholars have stated that Allah’s Messenger (ﷺ) would respond in accordance to the questioner asking the question. So a questioner would ask,  “If a woman wishes to travel for the length of a day, is that allowed for her?”  So the Messenger (ﷺ) would respond,  “She is not to travel the distance of day’s journey except with a mahram.”  Another would ask,  “Can she travel for the journey of a night?”  Another would ask,  “Can she travel for a journey of three days?”  So Prophet (ﷺ) would answer in accordance to the question asked.

It can also be understood that he would answer in accordance with the Revelation sent to him in those situations. Then Allah (ﷻ) reduced the hardship concerning travel. So Allah permitted women to go out in what is not termed a journey. And He did not permit her to go out in that which was considered a journey unless she is accompanied by a mahram.

The point is that his (ﷺ) statements could be in accordance with the questions asked. It could also be that Allah forbade the woman from going out for the distance of half a day except with a mahram, then after that, He (the Most High) forbade her from a distance of a day and a night except with a mahram. Then after that, He forbade her from going out for a distance of three days (and so on) – all this due to a far-reaching wisdom.

But all this is understood on the basis of what is considered a journey. And a journey is that which agrees with the evidence. In that regard, there are narrations reported in the two Saheehs (Bukhari and Muslim) that place no limits and restrictions on the matter, where the Prophet (ﷺ) stated,  “A woman is not to travel except with a Mahram.”  So he stated that without any restriction (of days or nights) as occurs in this narration in the Saheeh (of Al-Bukhāri) from the hadeeth of Ibn ‘Abbās (may Allah be pleased with him). This one narration harmonises between all the other narrations. Everything that is referred to, or considered to be a journey, then a woman is not allowed to embark on it except with a Mahram. And least of that is half a day, so she cannot embark upon it because this may expose her to evil, corruption and treacherous conduct.

It is not necessary for her to hazard a journey without a  mahram. A mahram is her husband and other than him, from those she is forbidden to marry permanently due to blood relations, such as her brother, her father, or a brother through breastfeeding from the same wet nurse. Likewise her paternal uncle through breastfeeding (as they are forbidden for her to marry) and so on.

A day and night’s travel is approximately 80 kilometres (or) 75 kilometres approximately. Half a day is therefore 40km approximately. That is because a day and night are 24 hours, so half of that is 12 hours making it 40km or so. So it is upon her that she keeps herself away from that which approaches this.

As for normal moving around within the city or town, and to the limits of the city, then she does not require a mahram if she is in the company of other women or she is in a safe locality; in a safe and secure township where she does not fear anything, then there is no problem in her moving about the area, to fulfill her needs. It can be from one house to another, even if is a kilometre or two kilometres, three or four (for that matter). All of this does not harm so long as there is widespread safety, and no danger or suspicion, yes.

The Imām, Al-‘Allāmah ‘Abdul-‘Azeez Ibn Bāz (may Allah have mercy upon him).

Source: https://binbaz.org.sa/fatwas/12405

Mindmap illustration showing the mahrams (male chaperones) of a woman for travel and sittings

Hadeeth on the topic:.

قَالَ النَّبِيُّ صلى الله عليه وسلم ‏”‏ لاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِي مَحْرَمٍ، وَلاَ يَدْخُلُ عَلَيْهَا رَجُلٌ إِلاَّ وَمَعَهَا مَحْرَمٌ ‏”‏‏.‏ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ إِنِّي أُرِيدُ أَنْ أَخْرُجَ فِي جَيْشِ كَذَا وَكَذَا، وَامْرَأَتِي تُرِيدُ الْحَجَّ‏.‏ فَقَالَ ‏”‏ اخْرُجْ مَعَهَا ‏”

Bukhari no. 186

The Prophet (ﷺ) said: “A woman is not to travel except with a mahram. A man is not to enter the company of a woman unless her mahram is with her.” A man said, “O Messenger of Allah! I wanted to out with the expedition of so-and-so, but my wife wants to perform Hajj.” The Prophet said, “Go with her.”

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Very beneficial.

Jazakallah khair Ustadh for this clarification with evidence. Although I knew this principle, the evidence was just vague.The evidence here is much clearer and explained very clearly without ambiguity. May Allah (ta’aala) reward you for your efforts.

Alhamdulillah. Jazakallaahu khairan.

Hijab in Quran and Hadith

Publication : 13-03-2004

Views : 685513

Could you please provide me with some quotes from the Hadith and Quran on the importance of hijab for women?

Summary of answer

Contents Related

Hijab in the Quran

Hadiths about hijab.

Praise be to Allah.

Verses that have to do with hijab are as follows: 

• Allah says (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 Juyubihinna (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, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.” [al-Nur 24:31] 

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower.” [al-Nur 24:60] 

“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children. 

We shall see below the words of Hafsah bint Sirin and the way in which she interpreted this verse. 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” [al-Ahzab 33:59] 

“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allah is not shy of (telling you) the truth. 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. And it is not (right) for you that you should annoy Allah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allah that shall be an enormity.” [al-Ahzab 33:53] 

With regard to the Ahadith : 

• It was narrated from Safiyyah bint Shaybah that ‘Aishah (may Allah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izars (a kind of garment) and tore them from the edges and covered their faces with them. Narrated by al-Bukhari, 4481. 

The following version was narrated by Abu Dawud (4102): 

May Allah have mercy on the Muhajir women. When Allah revealed the words “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them. 

Shaykh Muhammad al-Amin al-Shanqiti (may Allah have mercy on him) said: 

“This hadith clearly states that what the Sahabi women mentioned here understood from this verse – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allah in the verse where He said “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that a woman's observing hijab and covering her face in front of men is established in the sahih Sunnah that explains the Book of Allah. ‘Aishah (may Allah be pleased with her) praised those women for hastening to follow the command of Allah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allah says (interpretation of the meaning): 

“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought” [al-Nahl 16:44] 

Ibn Hajar said in Fath al-Bari: There is a report of Ibn Abi Hatim via ‘Abd-Allah ibn ‘Uthman ibn Khaytham from Safiyyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aishah and she said: “The women of Quraysh are good, but by Allah I have never seen any better than the women of the Ansar, or any who believed the Book of Allah more strongly or had more faith in the Revelation. When Surat al-Nur was revealed – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhari narrated above, where we see ‘Aishah (may Allah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allah and their faith in the Revelation. It also indicates that women observing hijab in front of men and covering their faces is an act of belief in the Book of Allah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Quran or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahabi women did that in obedience to the command of Allah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab.” (Adwa al-Bayan, 6/594-595) 

• ‘Aishah narrated that the wives of the Prophet (peace and blessings of Allah be upon him) used to go out at night to al-Manasi’ (well known places in the direction of al-Baqi’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allah be upon him), “Let your wives be veiled.” But the Messenger of Allah (peace and blessings of Allah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allah be upon him), went out at ‘Isha time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allah revealed the verse of hijab. (Narrated by al-Bukhari, 146; Muslim, 2170) 
• Ibn Shihab narrated that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allah (peace and blessings of Allah be upon him) married Zaynab bint Jahsh, whom he married in Madinah, he invited the people to a meal after the sun had risen. The Messenger of Allah (peace and blessings of Allah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allah (peace and blessings of Allah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed. (Al-Bukhari, 5149; Muslim, 1428)
• ‘Urwah narrated that ‘Aishah said: The Messenger of Allah (peace and blessings of Allah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them. (Narrated by al-Bukhari, 365; Muslim, 645) 
• ‘Aishah narrated (may Allah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allah (peace and blessings of Allah be upon him) in ihram, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again. (Narrated by Abu Dawud, 1833; Ibn Majah, 2935; classed as sahih by Ibn Khuzaymah (4,203) and by al-Albani in Kitab Jilbab al-Marah al-Muslimah) 
• Asma bint Abi Bakr said: We used to cover our faces in front of men. (Narrated by Ibn Khuzaymah, 4/203; al-Hakim, 1/624. He classed it as sahih and al-Dhahabi agreed with him. It was also classed as sahih by al-Albani in Jilbab al-Marah al-Muslimah.) 
• ‘Asim al-Ahwal said: We used to enter upon Hafsah bint Sirin who had put her jilbab thus and covered her face with it, and we would say to her: May Allah have mercy on you. Allah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Nur 24:60]. And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab. (Narrated by al-Bayhaqi, 7/93)

And Allah knows best.

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Home » Shafi'i Fiqh » Darul Iftaa Jordan » Ruling on Eating from the Sacrificial Animal of Tamattu` Hajj

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This answer was collected from the official government Iftaa Department of Jordan.

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Women in Afghanistan: The future ‘depends on them’

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Despite facing formidable challenges, women-owned and run businesses in Afghanistan continue to demonstrate remarkable resilience, serving as vital pillars of economic stability and hope amidst adversity, a new UN report has found.

Released by the UN Development Programme ( UNDP ) on Wednesday, Listening to Women Entrepreneurs in Afghanistan, Their Struggle and Resilience , analyses data collected over the last three years, providing one of the most detailed views into the changing circumstances of women entrepreneurs in the country.

“Women entrepreneurs have demonstrated incredible grit, boldness and resourcefulness under the most dire of conditions ,” said Kanni Wignaraja, UNDP’s regional director for Asia and the Pacific.

Deepened discrimination

The research revealed that Afghanistan’s women entrepreneurs face a range of hurdles and high costs while doing business.  

Deepened discrimination and operational constraints coupled with a severely weakened financial system has forced 41 per cent of the over 3,000 women surveyed into debt .  

Almost three quarters of respondents also reported severe movement restrictions, such as not being able to travel even to local markets without a mahram (a male chaperone).

Only five per cent reported having received loans via banks or microfinance institutions.  

Finding ways to overcome challenges

According to UNDP, women are finding ways to tackle the challenges in Afghanistan, where a total 15.8 million people are food insecure and the employment rate for working age female members has halved to six per cent since last year.  

Entrepreneurship has surfaced as a lifeline for women and their families, it said, noting that that 80 per cent of women-led enterprises rely on their business revenues as their primary source of income.  

Women-run businesses also create much-needed job opportunities for other women.

UNDP alongside partners supported 75,000 micro and small businesses, which together have created employment opportunities for more than 900,000 individuals who in turn provide support to their families.  

Story of fortitude and hope

“Women have long been the driving force behind the welfare of households in Afghanistan and play a crucial role in sustaining local economies,” said Stephen Rodriques, UNDP Resident Representative in Afghanistan.  

He added that the agency continues to amplify their voices and highlight the benefit of investing in women.  

“Their courage and resilience in overcoming the odds tell a compelling story of fortitude and hope. They need international support, and this report provides additional insights on how we can support them. The future of Afghanistan depends on them ,” he emphasised.

• Afghanistan