and that no fornication take place (1); this is the position adopted by the majority of scholars, and it was the view preferred by Ibn ʿAqīl. ⦗al-Furūʿ 5/247; Ikhtiyārāt al-Baʿlī, p. 172⦘

– A woman’s female slaves may travel with her and do not need a mahram (2), for in most situations they have none.
As for her emancipated female slaves, Abū al-ʿAbbās left the issue open. A later scholar—the author of al-Furūʿ—remarked that two possibilities arise: they could be treated like the slave-women, since they too generally lack a mahram; or the opposite ruling could apply, because emancipation ends their dependency and gives them full ownership of their own persons, unlike a bond-woman. ⦗al-Furūʿ 5/246; Ikhtiyārāt al-Baʿlī, p. 171⦘

– The wives of the Prophet, peace and blessings be upon him, are “mothers of the believers” with respect to the prohibition of marriage, but they do not count as mahrams, by unanimous agreement. ⦗Ikhtiyārāt al-Baʿlī, p. 172⦘

– It is permissible for a man to perform the pilgrimage on behalf of a woman by consensus of the scholars, and the reverse is likewise permissible according to the four Imams, although some jurists dissented. ⦗Ikhtiyārāt al-Baʿlī, p. 172⦘