In the Qur’an, both men and women are portrayed as active individuals who move, explore, and engage with the world. This is supported by various verses in which the word “saihat” appears. However, traditionalist interpretations often translate this word differently depending on whether it refers to men or women. When used for men, it is rendered as “those who travel, roam, or are active,” whereas in references to women, it is often altered to mean “those who fast,” thereby distorting the meaning of the Qur’anic text. In reality, such a distinction does not exist within the holistic message of the Qur’an.
The word “saihat” appears in three verses:
- Surah At-Tawbah, Verse 2: The expression “fasihu fil-ard” means “travel freely through the land.”
- Surah At-Tawbah, Verse 112: The word “saihun” should be translated as “those who travel/roam.”
- Surah At-Tahrim, Verse 5: The word “saihatin” means “women who travel/roam.” However, in some translations, this word is rendered as “women who fast,” altering its original meaning.
Surah At-Tahrim, Verse 5 states:
> “If he divorces you, perhaps his Lord will give him in exchange wives better than you—submitting, believing, devoutly obedient, repentant, worshipping, traveling, previously married or virgins.”
The word “saihatin” in this verse clearly indicates that women, too, are active individuals who move and explore. One of the clearest examples of this is found in the story of Mary:
> “And mention in the Book Mary, when she withdrew from her family to a place toward the east.” (Surah Maryam, 16)
This verse describes Mary leaving her family and going alone to another place, which serves as clear evidence that a woman can travel independently.
Denying women the right to travel also deprives them of several fundamental rights:
Right to Education: If a woman cannot leave her city, she may be prevented from attending a university she has been accepted to.
Right to Work: A woman who cannot travel cannot access job opportunities in other locations.
Right to Worship: A woman who cannot travel alone may be unable to perform acts of worship such as pilgrimage.
Such restrictions force women into a limited role in society and compel them to live in a way that contradicts their natural disposition. However, the message of the Qur’an is clear: women, like men, can lead active lives, travel, and make independent decisions. Those who claim that women cannot travel alone are, in fact, imposing restrictions based on traditional beliefs rather than divine guidance.
From the universal perspective of the Qur’an, there is no religious basis for denying women the right to travel. On the contrary, both Surah At-Tahrim (5) and the account of Mary demonstrate that women can travel and that this is a natural right. Preventing women from traveling not only restricts their freedom but also deprives them of rights granted by God, contradicting the liberating message of the Qur’an.
Additionally, the word “seyahat” (travel) is not originally Turkish. A word that does not conform to both major and minor vowel harmony in Turkish is typically of foreign origin. Such words are often borrowed from Arabic or Persian. The word “seyahat” contains both “e” and “a” vowels, which shows that it does not follow vowel harmony rules. It entered Turkish through Persian, though its root is Arabic. The original Arabic form is “siyahat.”
Another related Arabic word from the same root is “saihat.” The difference between these two lies in meaning. While “seyahat” refers broadly to traveling from one place to another, “saihat” conveys the sense of roaming, wandering, or traveling more freely, often with a connotation similar to exploration or touring. In Turkish, the closest equivalents would be “gezmek” (to travel/visit) and “dolaşmak” (to wander/roam). “Gezmek” implies a more planned activity, closer to “seyahat,” while “dolaşmak” suggests a freer, less structured movement, aligning more closely with “saihat.”
In Surah At-Tahrim, Verse 5, the word “saihat” carries this meaning of roaming or traveling. However, many translators render it as “women who fast,” even though the words “sawm” or “siyam” (fasting) do not appear in the verse. This suggests that some translators may have been influenced by preconceived notions when interpreting a term referring to women.
Translating “saihat” as “those who fast” changes the meaning of the verse and overlooks women’s right to travel. In reality, the word emphasizes women’s freedom of movement, and restricting this freedom contradicts the universal message of the Qur’an.
The Qur’an clearly presents women as active participants in society who can travel and engage with the world just like men. The word “saihat” and the story of Mary both support women’s right to travel. This right is directly connected to their access to education, employment, and worship.
Preventing women from traveling not only limits their freedom but also perpetuates a traditional practice that lacks a true religious foundation. In contrast, the Qur’an promotes a message that encourages women to be active, free individuals participating fully in all areas of life.
