Category Archives: Fatwa For Women

Ruling On Taking Husband’s Name

Ruling On Taking Husband’s Name

🎀🎀 *Fatwa Regarding Women*🎀🎀

*Topic:* *Ruling on wife taking the husband’s last name if the husband insists on that*

*Q*💬 I read on your website the questions and answers regarding the issue of women changing their surname upon marriage. My question is, can a husband force his wife to change her surname against her will? And what can the wife do if her husband and his family are pressurizing her to change her surname in the name of legal issues?

*A*💬Praise be to Allaah.

It not permissible for a woman to take her husband’s name or his family name because that is attributing oneself to someone other than one’s father, and imitating the kuffaar from whom this custom was adopted.

Al-Bukhaari (3508) and Muslim (61) narrated from Abu Dharr (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “Any man who knowingly attributes himself to someone other than his father is guilty of kufr. Whoever claims to belong to a people when he has nothing to do with them, let him take his place in Hell.”

“when he has nothing to do with them” means, when he has no lineage among them, as is highlighted in some reports.

Based on that, the husband has no right to force his wife to do that, and if he forces her to do it she should not obey him, because it is obedience to a created being which involves disobedience to the Creator. So she should persist in her refusal and explain to him that it is haraam, and look for Islamically acceptable means of establishing her rights from a legal point of view.

And Allaah knows best.

Islam Q&A

Reference :


*The difference between maniy, madhiy and moisture*

*The difference between maniy, madhiy and moisture*

🎀🎀 *Fatwa Regarding Women* 🎀🎀

*Topic:* *The difference between maniy, madhiy and moisture*

*Q*💬 I do not know when that which comes out of a woman is maniy which requires ghusl or it is regular discharge which requires wudoo’. I have tried to find out more than once, but no one gave me a precise answer. Now I am dealing with all discharges as if they are regular and do not require ghusl, and I only do ghusl after intercourse.

I hope that you can explain the difference between them.

*A*💬 Praise be to Allaah.

What comes out of a woman may be maniy, madhiy or regular discharge, which is called “moisture”. Each of these has its own characteristics and rulings that apply to it.

🎀 – With regard to *maniy*:

1.     It is thin and yellow. This is the description that is narrated from the Prophet (peace and blessings of Allaah be upon him): “The water of the man is thick and white, and the water of the woman is thin and yellow.” Narrated by Muslim (311).

It may be white for some women.

2.     It smells like pollen, and the smell of pollen is similar to the smell of dough.

3.     There is pleasure when it is emitted, and desire ceases immediately after it is emitted.

It is not stipulated that all three characteristics appear at once, rather one is sufficient for the ruling on maniy to apply. This was stated by al-Nawawi in al-Majmoo’ (2/141).

🎀With regard to *madhiy*:

It is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted.

🎀With regard to *moisture*:

This is the discharge that comes from the uterus; it is clear and a woman may not notice it. Women vary in the amount they emit.

With regard to the differences with regard to rulings between these three things (maniy, madhiy and moisture):

*Maniy is taahir (pure)* and it is not essential to wash it from one’s clothes, but one must do ghusl after it is emitted, whether that happened when one was asleep or awake, whether it was due to intercourse, an erotic dream or anything else.

*Madhiy is najis (impure)* and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted.

*As for moisture, it is taahir and it need not be washed off*, and clothes need not be washed if it gets onto them. But it invalidates wudoo’, unless it is continuous, in which case a woman should do wudoo’ for every prayer after the time for it begins, after which it will not matter if there is any moisture.

For more information, please see the answers to questions no. 2458, 81774, 50404.

And Allaah knows best.

Islam Q&A

How To Determine Your Period Has Ended 

How To Determine Your Period Has Ended 

🎀🎀 *Fatwa Regarding Women* 🎀🎀
*Topic:* *How a woman can determine that her period has ended so that she can pray*
*Q*💬I wanted to know how a woman should determine when to start praying after her menses. What should she do if she thinks she has finished her menses and starts praying and then later she sees more blood or a brown discharge?
*A*💬Praise be to Allaah.
Firstly: when a woman menstruates, her period is over when the blood stops, regardless of whether the blood was a lot or a little. Many fuqahaa’ stated that the shortest length of a woman’s period is a day and a night, and the longest is fifteen days.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said there was no minimum or maximum for it; when the bleeding is present with its distinct qualities, this is menstruation, whether it is a little or a lot. He said:
“Menstruation (al-hayd): Allaah has attached numerous rulings to it in the Qur’aan and Sunnah, but He did not state the shortest or longest length (of a menstrual period), or the length of the period of tahaarah between two menstrual periods, even though the need to know that exists.”
Then he said:
“Some of the scholars defined a maximum and minimum, but they differed concerning that, and some stated a maximum length without defining a minimum. The third view is most correct, which states that there is no minimum or maximum.”
(Majmoo’ al-Fataawaa, 19/237)
Secondly: There is a kind of bleeding which is called “al-istihaadah”, [irregular, non-menstrual vaginal bleeding] which is different from menstrual bleeding. It is governed by rulings which differ from those governing menstruation. This blood (istihaadah) may be distinguished from the blood of menstruation by the following:
Colour: menstrual blood is black [dark red] whilst the blood of istihaadah is red.
Consistency: menstrual blood is thick and heavy, whilst the blood of istihaadah is thin.
Smell: menstrual blood has an offensive odour whilst the blood of istihaadah does not, because it comes from an ordinary vein.
Clotting: menstrual blood does not clot when it comes out of the body whilst the blood of istihaadah does clot because it comes from a vein.
These are the characteristics of menstrual blood, so if this description fits the blood that is coming out, it is hayd (menstruation); ghusl is waajib (obligatory) and this blood is naajis (impure), but ghusl is not required in the case of istihaadah.
When a woman has her period she is not allowed to pray, but when the bleeding is istihaadah, that is not the case. But she has to be careful and has to do wudoo’ for each prayer if the flow of blood continues to the next prayer. If blood comes out whilst she is praying, it does not matter.
Thirdly; a woman can know that her period has ended by two things:
The white discharge which comes from the womb to show that the period is over.
Complete dryness, if a woman does not have this white discharge. In this case she can find out if her period has ended by inserting a piece of white cotton or something similar into the place where the blood comes from; if it comes out clean, then her period is over and she has to do ghusl and pray. If the cloth comes out red, yellow or brown, she should not pray.
The women used to send small containers in which were these cloths with traces of yellow on them to ‘Aa’ishah, and she would say, “Do not hasten until you see the white discharge.” (Narrated by al-Bukhaari mu’allaqan. Kitaab al-Hayd, Baab iqbaal al-muhayd wa idbaarihi. Also by Maalik, 130).
But if there is a yellow or brownish discharge when a woman does not have her period, this does not mean anything and she should not stop praying or do ghusl because of it, because it does not necessitate ghusl or cause janaabah (impurity).
Umm ‘Atiyyah (may Allaah be pleased with her) said: “We did not bother about any yellow or brownish discharge after a woman’s period was over.” (Narrated by Abu Dawood, 307. It was also narrated by al-Bukhaari, 320, but he did not mention “after a woman’s period was over.”)
“We did not bother about” means we did not think it was menstruation, but it is a naajis (impure) discharge which means that a woman has to wash it away and do wudoo’. But if the white discharge is immediately followed by a period, then it is part of the period.
Fourthly: if a woman believes that her period has ended, then she starts bleeding again, if the blood has the characteristics of menstrual blood as described above, then this is menstrual bleeding, otherwise it is istihaadah.
If it is the former, she should not pray. If it is the latter, she should be careful and do wudoo’ for each prayer, then pray.
Concerning the brownish discharge, if she sees this after her period has ended, then the ruling is that it is taahir (pure), but it requires her to do wudoo’ only. But if she sees it during the time of her period, then it comes under the rulings of menstruation.
And Allaah knows best.
Islam Q&A 

Sheikh Muhammed Salih Al-Munajjid

Women! The Majority In Hell

Women! The Majority In Hell

🎀🎀 *Fatwa Regarding Women* 🎀🎀
As salaam alaikum wa Rahmatullah😊 Hope you are in the best state of health and Imaan. Today’s fatwa is a must read! Pls do spare some minutes to go through it.💕💕💕💕💕💕💕💕

Praise be to Allah.

It was narrated from the Prophet (peace and blessings of Allah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imran ibn Husayn that the Prophet (peace and blessings of Allah be upon him) said: *“I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.”*
(Narrated by al-Bukhari, 3241; Muslim, 2737) 

With regard to the reason for this, the Prophet (peace and blessings of Allah be upon him) was asked about it and he explained the reason. 

It was narrated that ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: *“I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.”* They said, “Why, O Messenger of Allah?” He said, *“Because of their ingratitude (kufr).”* 

It was said, “Are they ungrateful to Allah?” He said, *“They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’”* (Narrated by al-Bukhari, 1052) 

It was narrated that Abu Sa’eed al-Khudri (may Allah be pleased with him) said:  


“The Messenger of Allah (peace and blessings of Allah be upon him) went out to the musalla (prayer place) on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! *Give charity,* for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allah?’  He replied, ‘You *curse frequently and are ungrateful to your husbands*.

 🍀I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’🍀 The women asked, ‘O Messenger of Allah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’”                    (Narrated by al-Bukhaari, 304) 

It was narrated that Jabir ibn ‘Abd-Allah (may Allah be pleased with him) said: “I attended Eid prayers with the Messenger of Allah (peace and blessings of Allah be upon him). He started with the prayer before the khutbah (sermon), with no adhan (call to prayer) or iqamah (final call to prayer). Then he stood up, leaning on Bilal (may Allah be pleased with him), speaking of fear of Allah (taqwa) and urging us to obey Him. He preached to the people and reminded them. 

Then he went over to the women and preached to them and reminded them. Then he said, *‘Give in charity,* for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allah?’ He said, *‘Because you complain too much and are ungrateful to your husbands.’* Then they started to give their jewellery in charity, throwing their earrings and rings into Bilal’s cloak.”
(Narrated by Muslim, 885) 

Our believing sisters who learn of this hadeeth should behave like those Sahabiyat (female Companions) who, when they learned of this, did good deeds which would be the means, by Allah’s leave, of keeping them far away from being included in that majority of the inhabitants of Hell. 
So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allah has forbidden, especially shirk in its many forms which is widespread among women, such as seeking one’s needs from someone other than Allah, going to practitioners of witchcraft and fortune-tellers, etc.

We ask Allah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.

And Allah knows best.

Islam Q&A

*Blood flow after Performing Ghusl*

*Blood flow after Performing Ghusl*

🎀🎀 *Fatwa Regarding Women*🎀🎀

💬 *Question:*
I notice that when I perform Ghusl after the monthly period-which lasts for five days-sometimes a very small amount of blood comes out, and this occurs immediately after I make

Ghusl; after this, nothing comes out

So I don’t know whether I should just consider my course as being five days, and not to count the extra, then pray and fast, assuming there is no obligation upon me in this regard, or should I consider that day to be one of the days of my course, and not pray or fast on it… 
bearing in mind that this does not always happen to me, only about every two or three cycles? I request you to inform me.
💬 *Answer:*
If what is discharged from you after performing Taharah is yellow, or brown in colour, it is not considered to be of any importance: in fact, its ruling is the same as that of urine. 
However, if it is clearly blood, then it must be considered to be form the menstrual cycle, and you must repeat the Ghusl after it stops,
 according to the authentic narration of Umm ‘Atiyyah, may Allah be pleased with her, – one of the Companions of the Prophet (peace be upon him ) – who said:
*”We did not consider yellow and brown discharges after menstruation to be anything.*
” [Al-Bukhari no. 326 and Abu Dawud no.

Source of

Shaykh `Abdul-`Azeez Bin Baz.

Going out without husbands permission Or Traveling Without Mahram

Going out without husbands permission Or Traveling Without Mahram

🌸🌸 *Fatwa Regarding Women* 🌸🌸
*Topic* *Ruling on her going out of the house without her husband’s permission and travelling without a mahram*
*Q*💬 I want to ask to what degree the husband’s duties towards his wife’s family extend. My question is because I am suffering a serious problem with my husband, because he treated my mother very badly when she came to visit us (because of an argument that took place between my mother-in-law and my mother); in the end my husband virtually threw my mother out. As a result of that, I had to leave the house with my mother, against my husband’s wishes as he wanted me to stay with him. Please note that I used to live in another country and I traveled with my mother to our country. My husband treats me very well, but I got angry when he treated her in this manner. He regretted it the next day, but she will not forgive him. Is what I did correct, or did I fail to obey my husband as enjoined by Allaah, may He be exalted and glorified?.
*A*💬Praise be to Allaah.
The husband should uphold ties with his wife’s family and treat them well. This is part of treating his wife kindly, because doing that makes her happy and earns him respect in her eyes, and increases the love and affection between them. 
Allaah says (interpretation of the meaning): 
“and live with them honourably”
[al-Nisa’ 4:19] 
Ibn Katheer said:  
i.e., speak kindly to them, treat them well and pay attention to your deeds and your appearance as much as you can; as you would like her to do for you, do the same for her. Allaah says (interpretation of the meaning): 
“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable”
[al-Baqarah 2:228] 
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of you is the one who is best towards his family; and I am the best of you towards my family.” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 285. end quote. 
Tafseer Ibn Katheer, 1/477 
With regard to your husband throwing your mother out of his house, he has apologized for that, and if a person apologizes, the apology should be accepted and his mistake should be overlooked. 
The married woman should remember that obedience to her husband takes precedence over obedience to her parents. A man should not give precedence to anyone over his mother with regard to kind treatment, and a woman should not give precedence to anyone over her husband with regard to obedience. That is because of the greatness of the rights that he has over her. Part of the greatness of men’s rights over women is that sharee’ah almost commanded women to prostrate to men, were it not for the fact that it is not permissible for anyone to prostrate to any human being. 
The husband has no right to prevent his wife’s family from visiting their daughter, unless he fears that they may cause some mischief to her or encourage her to be willfully defiant towards him (nushooz). In that case, he may prevent visits. 
You made two mistakes and went against sharee’ah by doing them. The first mistake was going out of the house without your husband’s permission, and the second was travelling without a mahram. 
Going out of the house without the husband’s permission is a haraam action; Allaah has even forbidden women who are revocably divorced (first or second talaaq) from going out of their houses, so how about women who are not in that position? Allaah says (interpretation of the meaning): 
“O Prophet! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah (periods). And fear Allaah your Lord (O Muslims). And turn them not out of their (husband’s) homes nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allaah. And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself”
[al-Talaaq 65:1] 
Shaykh al-Islam Ibn Taymiyah said: 
Zayd ibn Thaabit said: The husband is the master (sayyid) according to the Book of Allaah, and he recited the verse in which Allaah says (interpretation of the meaning): 
“They both found her lord [sayyid] (i.e. her husband) at the door”
[Yoosuf 12:25] 
‘Umar ibn al-Khattaab said: “Marriage is slavery, so be careful with regard to whom you give your daughter for enslavement.” In al-Tirmidhi and elsewhere it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “I urge you to treat women well, for they are prisoners with you.”  
So a woman is like a slave or prisoner of her husband, and she cannot go out of his house except with his permission, whether her father, her mother or anyone else tells her to do that, according to the consensus of the imams. End quote. 
Al-Fataawa al-Kubra, 3/148 
Ibn Muflih al-Hanbali said: 
It is haraam for a woman to go out of her husband’s house without his permission, except in cases of necessity, or shar’i obligations. End quote. 
Al-Adaab al-Shar’iyyah, 3/375 
With regard to a woman travelling without a mahram, this is haraam. This is stated in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him). 
Al-Nawawi said: 
Everything that is called travelling, it is forbidden for a woman to do without her husband or a mahram, whether it is three days, two days or one day, or bareed (a distance equivalent to approximately twenty kilometers) or anything else, because of the hadeeth of Ibn ‘Abbaas, according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” This includes everything that is called travel. And Allaah knows best. 
End quote from Sharh Muslim, 9/103 
And Allaah knows best.
Islam Q&A

Reference :

When a woman wears perfume

When a woman wears perfume

🎤*Is it permissible for a woman to wear perfume when she goes out with her husband, knowing that she will not pass on men? If she has an accident or any urgent matter, will she be sinful if a man smells her perfume?*.
Praise be to Allaah.

When a woman wears perfume, the ruling depends on the situation: 
1 –  

Using perfume for the husband. 

This is mustahabb and recommended, because it is part of treating him kindly, and it helps to increase love between the spouses, when each of them pays attention to what the other likes. 
Al-Mannaawi said in Fayd al-Qadeer (3/190): 

As for putting on perfume and adorning herself for her husband, it is required and is something that is liked. One of the wise men said: For a woman to adorn herself and put on perfume for her husband is one of the strongest causes of love and affection between them, and wards off dislike and disdain, because the eye is the pioneer of the heart; if the eye looks at something attractive, the message will reach his heart and love will be created, but if it looks at something ugly or that it does not like of outfits or garments, that that message will reach the heart and dislike and disdain will be created.
 Hence the advice that Arab women gave to one another was: Beware of letting your husband see anything that does not please him or letting him smell anything from you that he finds off-putting. End quote. 
2 –  

Putting on perfume and going out with the aim of letting non-mahram men smell it. *This is haraam, and is a major sin*. 

It was narrated from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If a woman puts on perfume and passes by people so that they can smell her fragrance, then she is such and such,” and he spoke sternly – meaning an adulteress. Narrated by Abu Dawood (4173) and al-Tirmidhi (2786); classed as saheeh by Ibn Daqeeq al-Eid in al-Iqtiraah (126) and by Shaykh al-Albaani in Saheeh al-Tirmidhi. 
al-Mannaawi said in Fayd al-Qadeer (1/355): 

“She is an adulteress” means: because of that she is exposed to zina, and implementing the means that lead to it and calling those who seek it. Hence she is called an adulteress in a metaphorical sense, because desire may prevail and real zina may take place. Her passing by men is likened to her sitting in their path so that they pass by her. End quote. 
3 – 

If she puts on perfume and goes out, and thinks it most likely that she will pass by a group in which there will be men who will smell her perfume and fragrance, *this is also haraam*, even if she does not intend to tempt men and that is not her aim, because this action is a fitnah (temptation) in and of itself. There is also an indication in sharee’ah that it is haraam and not allowed. 

Allaah 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 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, 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 Islâm), 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 Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31] 
So women are forbidden to show their adornments to non-mahram men, and perfume is undoubtedly one of the woman’s adornments, so it is included in this prohibition. 
And it was narrated that Zaynab, the wife of ‘Abd-Allaah ibn Mas’ood, said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “If one of you attends the mosque, let her not put on perfume.” Narrated by Muslim (443). 
If the Prophet (peace and blessings of Allaah be upon him) forbade women to go out to the mosque wearing perfume, because men will usually smell some of the fragrance because of close proximity and there being no barrier between men and woman, then it is more likely that women are not allowed to go out to the marketplace and gatherings wearing perfume, although it is not regarded as a major sin, rather it is something that is clearly haraam.  
Ibn Hajar al-Haytami said in al-Zawaajir ‘an Iqtiraab al-Kabaa’ir (2/71-72): 

The ahaadeeth which count it as a major sin should be interpreted as meaning that this applies if the fitnah is certainly there; when there is merely the fear of fitnah, then it is makrooh, or when she thinks it will cause fitnah then it is haraam but is not a major sin, as is obvious. End quote. 
4 – 

When she puts on perfume and thinks it most likely that her fragrance will not reach people and that men will not smell any of it, such as if she is going out in her husband’s car on a trip to an isolated place, or to visit her family, or she is going out in her husband’s car to a gathering for women only, or she is going to the mosque in the car and she is going to get out at the entrance to the prayer-hall that is for women only and is completely separate  from the men, then she is going to come straight back in the car without walking in the street, and other such situations where the woman does not expect to pass through the streets and her aim in putting on perfume is to keep herself clean in general as enjoined by sharee’ah. In that case there is nothing wrong with her using perfume, because the reason for the prohibition, which is that the fragrance might reach other men, does not apply. 

The evidence for that is as follows: 
(i)                The apparent reason for the prohibition in the evidence quoted above does not apply in this case, so there is no fitnah and there is no provocation of desire.
(ii)              In Sunnah there is an indication that the womenfolk of the Sahaabah used to use perfume when they thought it most likely that it would not be smelt by men. 
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: We used to go out with the Prophet (peace and blessings of Allaah be upon him) to Makkah, and we would apply perfume to our foreheads when entering ihraam, then if one of us sweated it would run down her face, and the Prophet (peace and blessings of Allaah be upon him) would see it but he would not rebuke her. 

Narrated by Abu Dawood (1830) and classed as hasan by al-Nawawi in al-Majmoo’ (7/219) and as saheeh by al-Albaani in Saheeh Abi Dawood. 

This is to be understood in the light of the conditions that were known in earlier times, when the caravan of women was separate from that of men, or the woman would be in her howdah and did not mix with men or pass by the places where they were. 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/40): 

It is permissible for her to apply perfume if she is going out to a place of women and is not going to pass by men in the street. End quote. 
It says in Jalasaat Ramadaaniyyah (1415/al-Majlis al-Khaamis/Majmoo’at As’ilah tuhimm al-Usrah) by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him): 

But if the woman is going to ride in the car and her fragrance will only be apparent to those before whom she may show the fragrance, and she will exit the car and go straight to her workplace without there being any men around her, then there is nothing wrong with it, because there is nothing haraam involved. When she is in her car it is as if she is in her house. But if she is going to pass by men then it is not permissible for her to wear perfume. End quote. 
If an emergency arises in which some men happen to smell the perfume of this woman, because of a car accident, for example, or a sudden illness because of which she is taken to the hospital and the like, then this is something that is forgiven, in sha Allah, because Allaah does not burden any soul beyond its scope and the shar’i ruling is to be followed in cases where one has the choice, not in cases of necessity. 

And Allaah knows best.

May Allah make it easy for us to follow that which he ordered of us. Ameen