Bint-e-Hawa's Issues and Their Shariah Solutions

Bint-e-Hawa's Issues and Their Shariah Solutions
Answer by: Maqbool Ahmed Salafi
Jeddah Dawah Center, Hay Al-Salama - Saudi Arabia

*Question (1): On one hand, it is said that the most important thing is the rights of humans (Huquq-ul-Ibad). When women are cooking and serving food to men, and the call to prayer (Azan) is heard, people give more importance to others. In such cases, aren't women falling into shirk (associating partners with Allah) because Huquq-ul-Ibad is more important, and feeding people comes under Huquq-ul-Ibad?*
*Answer:* Both Huquq-Allah (rights of Allah) and Huquq-ul-Ibad are important; neither is less important. We must fulfill both as instructed in the Quran and Hadith. The prayer has a fixed time, from its start to end. Men are obligated to pray in congregation at the mosque, while women can pray at any time between the start and end as per their convenience. However, it is also better for women to pray at the start of the time like men. As for serving food to men at home, the Azan is for men to go to the mosque. Men should go to the mosque at the time of Azan, pray, and then come back to eat. During this time, women can also offer their prayers and then eat. This way, both men and women will pray on time and have no issue with eating.
If someone is extremely hungry at prayer time, they can eat before praying. Men can serve themselves; it is not necessary for women to serve the food. The Prophet (ﷺ) used to help with household chores. Eating ready-made food shouldn’t be an issue. However, one should not make it a habit to eat during prayer time; this should only be for exceptional circumstances. If a woman has to serve food out of necessity, it doesn’t imply shirk; it’s just addressing a need.
Anas bin Malik (Raziallahu Anhu) narrated that the Prophet (ﷺ) said:
"When the dinner is served, start with it before performing the Maghrib prayer, and do not hurry in finishing your meals." (Sahih Bukhari: 672)
Therefore, women should do their work during work hours, but give priority to prayers at prayer time, leave work, pray on time, and then resume work.
*Question (2): A sister asks what should be recited to blow on her child who cries a lot?*
*Answer:* The method for blowing (doing Ruqyah) on a child is the same as for adults. The same verses recited for oneself can be recited for children. There is no specific method for children. The Prophet (ﷺ) used to recite three Surahs (Surah Ikhlas, Surah Falaq, and Surah Nas) for protection during illness. As narrated in Sahih Bukhari:
Aisha (RA) said, "When the Prophet (ﷺ) became sick, he would recite the Mu'awwidhat (the last three Surahs) and blow his breath over himself. When his pain became severe, I used to recite (those Surahs) and rub his hands over his body for seeking its blessings." (Sahih Bukhari: 5016)
Similarly, the sister should recite these three Surahs and blow on her child. Apart from these three Surahs, other verses from the Quran can also be recited, but specifying any particular verse or number of times to recite it is incorrect. We should follow the Prophet’s (ﷺ) method for Ruqyah. If the child cries excessively, it might be due to some physical ailment, so it’s advisable to consult a doctor and get the child treated.
*Question (3): What is the method of giving three divorces, and what is the ruling if someone gives three divorces at once?*
*Answer:* Allah has allowed a man to divorce his wife in unavoidable circumstances under a Shariah-compliant reason. However, Allah did not command men to give three divorces; it is an optional matter. A man is allowed to give up to three divorces. It is a lack of knowledge that makes people think giving three divorces at once is necessary.
The Sunnah method of giving divorce is to give only one divorce in a state of purity in which no intercourse has taken place. After giving a divorce, the wife should be kept at home (not sent away) until the waiting period (Iddah) of three menstrual cycles is over. If the husband wishes to take back his wife during the waiting period, he can do so. If the waiting period passes without taking her back, the divorce becomes final (Bain), and they are no longer married.
Although a man has the option to give three divorces, he can only give one at a time. If someone unknowingly gives more than one divorce at once, only one divorce will be counted.
To understand the option of three divorces: If a man divorces his wife once and takes her back during the waiting period, one divorce option is used up. If he divorces her a second time and takes her back during the waiting period, the second divorce option is used up. These two divorces are known as revocable divorces (Talaq Raj'i), during which Allah has commanded not to expel the wife from the house, hoping that Allah might bring about a new situation (i.e., reconciliation). This is the wisdom behind the two revocable divorces.
However, when a man gives a third divorce, it becomes an irrevocable divorce (Talaq Mughalazah), and the marriage is immediately terminated. In this case, no reconciliation is possible. The wife is free and can return to her family. After the waiting period, she can marry another man. If proof of divorce is required at the time of remarriage, the woman can obtain a fatwa from a reputable institution, which will suffice for marriage purposes.
*Question (4): A husband often buys new clothes for his mother even though she already has two or three bags full of clothes. However, almost two years after marriage, he has not yet paid his wife's dower (mahr). What is the ruling regarding such a husband?*
*Answer:* The dower (mahr) agreed upon at the time of marriage is a confirmed right of the woman. The husband should ideally pay it at the time of the marriage. If he is unable to do so, he should pay it as soon as possible after the marriage. Allah Almighty commands: "And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease."
In our society, it is common for the groom to take all the dowry he desires, which is not his right, but then delay paying the mahr for years. Such people should fear Allah and avoid wrongfully consuming others' wealth or depriving people of their rightful dues.
It should be remembered that a man who has married and not paid his wife's mahr still has a debt on him. If he dies in this state, he will be accountable to Allah in the Hereafter. The Prophet (ﷺ) did not offer the funeral prayer for someone who was in debt. Not paying the mahr is like carrying the burden of debt. Allah might forgive His rights on the Day of Judgment, but He will not forgive the rights of people, and He will hold those who violate them accountable.
A man who can buy new clothes for his mother unnecessarily can easily pay the mahr. If he does not, he is deliberately neglecting the payment of mahr. He should stop wasting money on unnecessary purchases and fulfill his obligation to pay his wife's mahr, otherwise, he will regret it later.
*Question (5): There is a hadith that says: "Do not leave the fire burning in your houses when you go to sleep" (Bukhari: 6293). In light of this hadith, does it also apply to heaters, geysers, and coils, and should these things be turned off at night? If the geyser is turned off, it will be difficult to perform ablution with cold water at Fajr.*
*Answer:* The fire that should not be left burning is the flame that could cause a fire in the house, such as in a lamp. Electrical devices like bulbs, coils, and geysers do not fall into this category as they do not have an open flame.
Imam Bukhari mentioned another hadith (6294) after the above one, where Abu Musa Al-Ashari (RA) reported that a house in Madinah burned down at night. The Prophet (ﷺ) was informed, and he said, "Fire is your enemy, so extinguish it when you go to sleep." This is why the Prophet (ﷺ) instructed to extinguish fire-prone items before sleeping.
Sometimes, electrical devices can also pose a risk, causing house fires or damage to property. Therefore, precaution should be taken with items that might pose a danger, such as heaters, coils, and candles, especially if they are not placed in safe locations. We should follow the guidelines provided by manufacturers for the safe use of electrical appliances in our homes.
*Question (6): A sister went for Umrah, and another woman told her in the Haram that if her ablution (wudu) breaks, she should use a spray bottle to perform wudu because the ablution area is far, and it is not necessary to rinse the mouth and nose as it is a Sunnah and not an obligatory part of wudu. Is wudu valid this way?*
*Answer:* Rinsing the mouth and nose is obligatory in wudu, and without it, wudu is incomplete. The same applies to ghusl (ritual bath); if one does not rinse the mouth and nose, the ghusl is invalid.
A spray bottle only sprinkles water in small amounts, which may not completely wet the limbs of wudu three times. Some parts may remain dry, so wudu will not be valid with a spray bottle. In wudu, each limb must be washed three times, and exceeding this number is against the Sunnah. Even if one manages to wash all limbs with a spray bottle but does not rinse the mouth and nose, the wudu will still be invalid because these actions are obligatory. The Prophet (ﷺ) instructed rinsing the nose thoroughly, and this is considered a complete wudu.
Laqit bin Sabrah (RA) reported that he asked the Prophet (ﷺ) about wudu, and he said: "Perform wudu thoroughly, and rinse your nose vigorously unless you are fasting." (Sahih Ibn Majah: 333)
I would advise women who wish to spend as much time as possible in worship in the Haram but find it difficult to perform wudu properly to reconsider their priorities. Proper wudu is essential for the acceptance of any worship, as the Prophet (ﷺ) said that no worship is accepted without purity.
Sheikh Maqbool Ahmad Salafi Hafizahullah