যে কোন মহিলা আল্লাহ ও আখিরাতের উপর ঈমান রাখে- তার জন্য সাথে কোন মাহরাম পুরুষ ব্যতীত এক দিনের দূরত্বের পথ সফর করা হালাল নয়। -মুসলিম ৩১৩৭
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নাবী ﷺ ইরশাদ করেনঃ মেয়েরা মাহরাম ব্যতীত অন্য কারো সাথে সফর করবে না। মাহরাম কাছে নেই এমতাস্থায় কোন পুরুষ কোন মহিলার নিকট গমন করতে পারবে না। এ সময় এক ব্যাক্তি বললেন, হে আল্লাহর রাসূল! আমি অমুক অমুক সেনাদলের সাথে জিহাদ করার জন্য যেতে চাচ্ছি। কিন্তু আমার স্ত্রী হাজ্জ করতে যেতে চাচ্ছে। রাসূলুল্লাহ ﷺ বললেনঃ তুমি তাঁর সাথেই যাও। -বুখারী ১৭৪০
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"The majority of scholars are of the view that the distance at which a traveler may join prayers and not fast is forty-eight miles. Ibn Qudaamah said in al-Mughni:
The view of Abu ‘Abd-Allaah [i.e., Imam Ahmad] is that it is not permissible to shorten the prayers for a distance of less than sixteen farsakhs, and a farsakh is three miles, so the distance is forty-eight miles. This was the estimation of Ibn ‘Abbaas. He said: From ‘Usfaan to Makkah, or from al-Taa’if to Makkah, or from Jeddah to Makkah.
Based on this, the distance at which it is permissible to shorten prayers is the distance of two days’ travel aiming directly for that dsetination. This is the view of Ibn ‘Abbaas and Ibn ‘Umar, and the view of Maalik, al-Layth and al-Shaafa’i.
The equivalent in kilometers is approximately 80 km.
Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (12/267), explaining what is meant by traveling:
The view of the majority of scholars is that this is equivalent to approximately eighty kilometers for one who travels by car, plane or ship. This distance is what is called traveling according to the custom of the Muslims. So if a person travels by camel, car, plane or ship, for this distance or more, he is regarded as a traveler.
The Standing Committee was asked (8/90) about the distance at which a traveler may shorten his prayers, and can a taxi-driver who covers more than three hundred kilometers shorten his prayer?
They replied:
The distance at which a traveler may shorten his prayers is approximately 80 km, according to the view of the majority of scholars. It is permissible for a taxi driver or anyone else to shorten his prayers, if he is going to cover the distance mentioned at the beginning of the question, or more.
Some scholars are of the view that traveling is not to be defined by a specific distance, rather it should be defined according to custom: whatever people customarily regard as traveling is the traveling to which the shar’i rulings apply, such as joining and shortening prayers, and not fasting.
Shaykh al-Islam said in al-Fataawa (24/106): The evidence supports those who regard shortening prayers and not fasting as being applicable to all types of travel and do not single out one kind of traveling to the exclusion of another. This view is the correct one.
Shaykh Ibn ‘Uthayemeen was asked in Fataawa Arkaan al-Islam (p. 381) about the distance at which a traveler may shorten his prayers and whether it is permissible to join prayers without shortening them.
He replied:
The distance at which a traveler may shorten his prayers was defined by some of the scholars as being approximately eighty-three kilometers, and some defined it as being what is customarily regarded as traveling, even if the distance is not 80 km, and that what the people say is not traveling should not be regarded as such, even if it is as far as one hundred kilometers.
The latter view is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), because Allaah did not state a specific distance for it to be permissible to shorten prayers, and neither did the Prophet (peace and blessings of Allaah be upon him).
Anas ibn Maalik (may Allaah be pleased with him) said: If the Messenger of Allaah (peace and blessings of Allaah be upon him) set out for a journey of three miles or three farsakhs, he would pray two rak’ahs. Narrated by Muslim, 691.
The view of Shaykh al-Islam Ibn Taymiyah is closer to what is correct.
There is nothing wrong, if there is a conflict between customary views, in going by the opinion which suggests that travel should be defined in terms of distance, because this was the view of some of the imams and scholars and mujtahids. So there is nothing wrong with that in sha Allah. But so long as custom gives a clear definition, then referring to what is customary is the right thing to do."
https://islamqa.info/en/38079
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"The saheeh Sunnah indicates that it is not permissible for a woman to travel except with a mahram. This travelling is not defined by a specific distance, as is the case with shortening the prayers or breaking the fast, rather everything that is called travelling, whether it is long or short, is not permitted for a woman unless she has a mahram with her.
Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram.”
The fuqaha’ are unanimously agreed that it is haraam for a woman to travel without a mahram, except in a few exceptional cases, such as travelling for the obligatory Hajj, for which some of them have permitted a women to travel with trustworthy companions. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They did not differ concerning the fact that a woman may not travel for anything but the obligatory Hajj except with a husband or mahram, except a kaafir woman who becomes Muslim in daar al-harb or a female captive who escapes. Others added: or a woman who becomes separated from her group and is found by a trustworthy man, in which case it is permissible for him to accompany her until he brings her back to her group. End quote from Fath al-Baari (4/76).
Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, explaining that travel in this case is not defined by a specific distance:
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 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.
And it says in Fataawa al-Lajnah al-Daa’imah (17/339): It is haraam for a woman to travel without a mahram in all cases, whether the journey is long or short. End quote.
Based on this, if going from your city to this place is regarded as travelling according to the people’s customs, then it is not permissible for you to go there without a mahram. If it is not regarded as travelling according to custom then there is nothing wrong with you going there without a mahram.
The fact that the route is filled with cities, schools and farms does not alter this ruling.
Secondly:
With regard to shortening the prayer or breaking the fast when travelling, and wiping over the khuffayn for three days and nights, the majority (of scholars) are of the view that travel in this case is defined by a certain distance, which is approximately 80 kilometers, and that distance starts from where the built-up area of the city ends. See: Tuhfat al-Muhtaaj (2/370) and al-Mawsoo’ah al-Fiqhiyyah (27/270). Some scholars do not define it by a particular distance, rather they refer the matter to local customs.
https://islamqa.info/en/101520
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The saheeh Sunnah indicates that it is not permissible for a woman to travel without a mahram. This includes both long and short journeys, according to the majority of scholars. Everything that is called travelling is forbidden to a woman unless she has a mahram with her.
Al-Bukhaari (1729) and Muslim (2391) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram, and no man should enter upon her unless there is a mahram present.” A man said: O Messenger of Allaah, I want to go out with such and such an army, and my wife wants to go for Hajj. He said: “Do Hajj with her.”
Al-Nawawi (may Allaah have mercy on him) said, explaining that travel here does not refer to a particular distance:
What is meant is that everything that is called travel is forbidden to a woman without a husband or mahram, whether it is three days or two days or one day or twelve miles or anything else, because of the report of Ibn ‘Abbaas (may Allaah be pleased with him), “No woman should travel except with a mahram.” This includes everything that is called travelling. [Sharh Muslim (9/103)]
In Fataawa al-Lajnah al-Daa’imah (17/339) it says: It is haraam for a woman to travel without a mahram in all cases, whether the distance is short or long.
What counts here is what is customary among people. If people regard it as travelling, then it is travelling, and it is not permissible for a woman to set out on such a journey except with a mahram.
https://islamqa.info/en/110929
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The Prophet (صلی اللہ علیہ وسلم) said: "Any it is now allowed for a woman who has belief in Allah and His messenger that she travels to a destination of more than 78 kms alone. Yes, she can travel this distance or more with a mehram (immediate relatives like father, son, husband, nephew). Some traditions refer to a distance of only three miles while some absolutely prohibit from traveling. All these traditions differ as per the worsening conditions of different ages and times. As much the fitna (mischief, evil) will prevail as much the cautiousness will be required.
https://darulifta-deoband.com/home/en/Womens-Issues/3729
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There is evidence that it is not permissible for a woman to travel except with a Mahram (i.e. a husband or a person whom one is permanently prohibited from marrying due to suckling, marital, or blood relations); for more benefit in this regard, please refer to Fatwa 85945. In that Fatwa, we mentioned some exceptions which the scholars  stated for cases of necessity.
However, it is not correct to use the narrations mentioned in the question to prove that it is permissible for a woman to travel without a Mahram for the following reasons:
The Hadeeth states the possibility of a woman travelling from Iraq to the Ka'bah while fearing no one but Allaah. Therefore, reporting this possibility does not mean that it is permissible to do so.
The travel of 'Aa'ishah and other mothers of the believers  to Hajj does not necessarily mean that there was no Mahram with each of them, so this does not contradict the authentic narrations [about the prohibition of a woman travelling without a Mahram]. There might well have been a Mahram with them. Indeed it is confirmed that when the Prophet  , prohibited a woman from travelling without a Mahram, he  ordered one companion who informed him that his wife left for Hajj, to catch up with her  and perform Hajj with her, despite the fact that the Companion  was determined to go for Jihaad (to fight in the cause of Allaah)." https://islamweb.org/en/fatwa/102095/narrations-about-womans-travel-without-a-mahram
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Initially it is forbidden for the Muslim woman to travel without being accompanied by her husband or a Mahram. But the Fuqaha (scholars of Islamic jurisprudence) excepted from this prohibition, the cases of necessity like the emigrating woman or the one who is a prisoner. They allowed women in such critical situations to travel without a Mahram or husband. Some Fuqaha even allow the travel of the woman, if she is accompanied by a trustworthy group of people if the trip is obligatory. From the above, we conclude that if the trip of this woman is for dire necessity like fleeing from temptations and the like, then it is lawful for her to travel with this group of people provided she adheres to the Shariah rules like wearing Hijab and not mixing with men in a way that could lead to temptations, …etc. https://islamweb.org/en/fatwa/85945/traveling-without-a-mahram-in-a-group
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The Prophet Muhammad said,
“A woman may not travel except for when accompanied by a mahram.”
Imam Nawawi said, ‘The point in fixing [a limit of time or distance to consider what is or is not a journey] is not what is understood literally from the expression. In fact, everything that is termed ‘safar[a journey]’ is impermissible for a woman, except for when she has a mahram.’” (Fath al-Bari 4/75)
Imam Nawawi stated,
“It is permissible to go on an obligatory pilgrimage with a husband, mahram, or trustworthy woman; and it is not permissible except for with one of them, even if the way is safe. And there is a weak view that it is permissible when the way is safe…”
Imam Nawawi’s discussion continues,
“…regarding a non-obligatory pilgrimage, a journey for visitation or trade, and every non-obligatory journey, it is not permissible according to the relied-upon view, except for with a husband or mahram. And it is said [as a lesser opinion] that it is permissible with women or a dependable woman, similar to an obligatory pilgrimage.” (Sharh al-Muhadhdhab 8/342-43)
“Karabisi related [as a qawl qadim – an opinion from the ‘Iraqi School which was later retracted] that Imam Shafi’i said, ‘when the way is safe, the journey is permissible without other women.’ Abu al-Tayyib, Sahib al-Murshid, Ruyani, and Baghawi made it their independent opinion [ikhtiyar]. They relied on ‘Adi b. Hatim’s narration, [that the Prophet Muhammad said to him], ‘if you live long enough, a woman shall travel from Hirah until she makes tawaf of the Ka’bah while not in fear.’ And, ‘Adi said, ‘I saw that.’…Thus, the previous narration is taken to mean when she has no fear for herself, in general.”
Hence, the idea of a woman traveling unaccompanied for Hajj is related from some authorities. It is related as Imam Shafi’i’s qawl qadim. Imam Bayhaqi related the qawl qadim; as did Imam Nawawi. (al-Sunan al-Kubra 5/226; Rawdat al-Talibin 2/284) Again, the view pertains to Hajj.
Regarding a non-obligatory journey, Ibn al-Rif’ah’s discussion continues,
”On a journey of obedience, like visiting parents, a supererogatory pilgrimage, or a permissible act like business, the madhhab is upon what Bandaniji stated following Abu Hamid that a mahram is stipulated. Even so, some of the As-hab related it to an obligatory journey. Qaffal made it his independent opinion [ikhtiyar]. And, [Ruyani] stated in al-Bahr, ‘It is the most sound and most analogous according to me; however, it is disliked [makruh].’” (Kifayat al-Nabih 7/49-51)
This wording is also mentioned in Bahr al-Madhhab vol. 5, pg. 31, without mention of it being disliked.
The previously mentioned texts of Kifayat al-Nabih and Bahr al-Madhhab mention the independent views [ikhtiyar] of Ruyani and Qaffal that pertain to her traveling on a non-obligatory journey, with the consideration that she be accompanied by other women. In Rawdah, this is clarified by Imam Nawawi. (2/284) Imam Nawawi deems their position as lesser, and affirms that in the relied-upon opinion [al-asahh] she needs a mahram/husband.
Therefore, Ruyani’s and Qaffal’s ikhtiyar match the muqabil al-asahh, as it comes in Rawdah. In Sharh al-Muhadhdhab, the relied-upon view (requiring a mahram/husband) is mentioned as “madhhab sahih mansus.” (8/342) And thereafter with the sighat al-tamrid “qila,” the lesser view (being accompanied by a dependable woman or women) is related.
https://islamqa.org/?p=30212