In Islam what if the woman provides the most and pays the house bill while the husband just sits around.Will the child be an orphan if the mother dies or the father??(even though he did nothing)??

After seeing society and how words change and standards change. I notice how identities and ways of identities change as well. I noticed that most non muslims seem not wrong when they see it as a social construct or up to the culture. When I look at islams position on this wishy washyness of identity I see no islamic text on it other than urf. I am very confused as this same thing is used to act like gender is some made up thing. What's Islam's answer to identity and what exactly is the identity of one's culture, gender, status.. as ones culture can change and status or role but gender.. I am very confused. (PLEASE ISLAMIC REFERENCES, I don't want a "in my opinion" answer and sorry long question, jazakallah)

How much knowledge does one need before they can gain the title of being an Alim or Alima? Or do they just need to be interested in Islam and study the deen?

I know that Muslims call Jews and Christians "people of the book" because Jews believe in the Tanakh and Christians believe in both the Tanakh and the New Testament. If Muslims recognize those books as holy, doesn't that make Muslims "people of the book" too? Do Muslims ever use that phrase to describe themselves?

I saw this word written in your Haddiths but can't find the meaning of it: The Prophet (p.b.u.h) said, "The first thing that we should do on this day of ours is to pray and then return to slaughter the sacrifice. So anyone who does so, he acted according to our Sunna (tradition), and whoever slaughtered the sacrifice before the prayer, it was just meat which he presented to his family and would not be considered as Nusuk." A person from the Ansar named Abu Burda bin Niyyar said, "O Allah's Messenger (ﷺ)! I slaughtered the **Nusuk** (before the prayer) but I have a young shegoat which is better than an older sheep." The Prophet (ﷺ) I said, "Sacrifice it in lieu of the first, but it will be not sufficient (as a sacrifice) for anybody else after you." - Sahih al-Bukhari 965

What is the meaning of the word 'spirituality'? What does it really mean? I understand that it could mean several things and is to be understood in specific context, but is there any general understanding of the term? Given a certain description of it, how can it be reconciled with the concept of a 'spiritual authority'? For example, in the context of political Islam and caliphate, there is difference of opinion related to whether the caliph is a temporal authority, spiritual authority or both. Sometimes I feel as though 'spirituality' is used just for quasi-obscurantism, i.e. it purports to claim that there are some very real matters pertaining to a very real and *accessible* 'spiritual realm,' (perhaps to select few) but then hides every description of it. The purpose of it being - in addition to the superiority of the elite few - a lure of the occult that works to numb the inquisition of a critical mind.

Kufr is often defined as disbelief; to what extent does this simple definition cover the meaning of Kufr in Islam? **Motivation:** We have a load of questions (see the hopefully growing list at the end) on the site where someone is in doubt ofhaving committed an act which can be regarded as kufr and asks whether Allah will forgive him or her. I think that all of these questions essentially have the same answer and it is counterproductive to repeat it all the time. The act of kufr itself and the backstory of the one asking the question is largely irrelevant. I'd like to cover as many aspects of Kufr as possible starting with a useful definition. And to as completely as possible, cover the topic of Kufr, in order to use this as a reference question. So please address in your answer the following question parts: - What is the definition of the term Kufr? - What constitutes Kufr (which acts and preconditions are necessary)? - Can Kufr be forgiven and is the process of repentance different than that of repenting from a sin? - What are the conditions for it (possibly) being forgiven? - What if such an act was made unintentionally or without knowing it was kufr? As the question is intended as a reference question, the answer should include evidence and have at least canonical level. Some examples of former questions: - https://islam.stackexchange.com/questions/69730/did-i-commit-kufr - https://islam.stackexchange.com/questions/68299/doing-black-magic-but-you-did-not-know-shirk-was-a-sin (feel free to expand the list even with posts including answers)

This [question](https://islam.stackexchange.com/questions/46494/ "Is Hijab an outdated or an old age remedy to keep the society away from a lot of sins?") raised the point that it is hard to distinguish the term _'illah_ (criterion, Arabic: عله) from _hikmah_ (benefit, Arabic: حكمه) when it comes to *ahkām al-fiqh* (rulings of jurisprudence, Arabic: أحكام الفقه) which may cause misunderstandings of the rulings and their applications. **Question:** What are the characteristics of _'illah_ and what is its governance? The governance of _'illah_ is a bonus part. By governance of _'illah_, I am referring to the principles of jurisprudence that provide the applicability of the ruling (the ruling is tied to the criterion's presence and absence, Arabic: الحكم يدور مع علته وجودا وعدما), the interpretation of its wording (what counts is the general meaning of the words, not the specific reason for revelation, Arabic: العبرة بعموم اللفظ لا بخصوص السبب), and accepted deduction methodologies (setting criteria based on perceived benefit or through qiyās for permissibility, Arabic: التعليل بالحكمه او بالقياس فى الرخص), as examples. An answer using a single school of jurisprudence is sufficient.

Greetings to the site members! I wanted to ask about the word "saghira" (صغيرة). Does this word have any other meaning than "child", "little", "girl"? What is the approximate age range? Girl 15, 18, 20 years old can be called "saghira" in any cases? **Can a woman after puberty be called "saghira"?** Give your answer from the point of view of the Arabic language and Islam.

The word *night* occurs in many hadith, but what exactly is night time relative to the Prophet's time? > a) Sunset to Sunrise > > b) Isha to Fajr > > c) Isha to Sunrise > > d) Sunset to Fajr

To simplify my question: What is the difference between the waswas (whispering) of the nafs (soul) and Satan? And how can we know when a thought is bad and from Satan and not just critical thinking that could be good? For my deeper analyse and questions read through this: ---------- ## Satan ## As the most believe, Satan whispers into mans heart: > 114:4-5 مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ From the evil of the retreating whisperer - Who whispers [evil] into the breasts of mankind And: > 20:120 **فَوَسْوَسَ** إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ Then **Satan whispered** to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?" I know there are more verses and hadiths about this. Those are so popular so I guess I don't need to go in detail about them. ## The soul ## It also seem to me that the humans nafs (soul, mind, subconscious...) itself is, i.e the human itself is blamed for actions or impulses. For instance, regarding Yusuf when the woman tried to seduce him, Yusuf himself is speaking about the nafs and not Satan: (surat Yusuf) > And (with passion) did she desire him, and **he would have desired her**, > but that he saw the evidence of his Lord: thus (did We order) that We > might turn away from him (all) evil and shameful deeds: for he was one > of Our servants, sincere and purified. Later on... > He said: "O my Lord! the prison is more to my liking than that to which they invite me: Unless Thou turn away their snare from me, **I should (in my youthful folly) feel inclined towards them** and join the ranks of the ignorant." > > So his Lord answered his invocation and turned away from him their > plot. Verily, He is the All-Hearer, the All-Knower. Now in the later verses when freed from prison and the woman admits her fault of trying to seduce him and the planing to put him in prison, Yusuf then says: > "Nor do I absolve my own self (of blame): **the (human) soul is certainly prone to evil**, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful." > وَمَا أُبَرِّئُ نَفْسِي ۚ **إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ** إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ In these verses (I find it) clearly that **the soul itself has its own impulses or desires which the Satan is free of blame**. The only blame is on ourselves (our souls) >50:16 >It was We Who created man, **and We know what dark suggestions his soul makes to him**: for We are nearer to him than (his) jugular vein. > > وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا **تُوَسْوِسُ بِهِ نَفْسُهُ** > ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ Continuing... > 4:79 What comes to you of good is from Allah , but what c**omes to you > of evil, [O man], is from yourself**. > مَّا أَصَابَكَ مِنْ حَسَنَةٍ > فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ **فَمِن نَّفْسِكَ** It seems we shouldn't put the blame on someone else as humans, even blaming satan (or other people) for our failure, seems to be the wrong idea: > 3:165 What! When a single disaster smites you, although ye smote > (your enemies) with one twice as great, do ye say?- "Whence is this?" > Say (to them): "**It is from yourselves:** For Allah hath power over all > things." > أَوَلَمَّا أَصَابَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ **قُلْ هُوَ مِنْ عِندِ > أَنفُسِكُمْ ۗ** إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ ## Some thoughts and questions ## There are plenty more verses and hadiths that are talking about the nafs (soul, self, ego?). These are just some references to make you able to answer in a better way. Now, it seems to me that the nafs is responsible and also can be blamed (i.e not only the waswas of Satan). 1. **What is the difference between the whispering (waswas) of Satan and the "whispering" *(or inclinations, impulses?)* of the nafs (human soul, ego, mind..)?** 2. **How do we determine whether a thought is from Satan or just from ourselves?** 3. **Can we have bad thoughts that just are from ourselves?** Or are **ALL** bad thoughts from Satan? *What is the proof of that? (doesn't "inna nafsa la'ammaraton bi so'i" contradict this?)* 4. **How do we know that a thought is bad (from the nafs or shaytan) and not good?** *In some cases for instance, if you really have doubts about a matter which the vast majority follows, the vast majority would say that those thoughts or doubts are from Satan. What if those thoughts are right and in this scenario, the majority is wrong. Then this wouldn't really be a bad thought from the Satan. How can we know which of these thoughts are from Satan and which are not? (this is just an example)* Here comes a real example: *Let us assume if I think "I don't believe a jinn can take over the human or listen to our thoughts"... Would this be waswas from shaytan? I guess, if it's wrong, yes then it might be... But if it isn't wrong, it shouldn't be from shaytan. How do we know a thought like this (or similar) is just from my own mind and not from Satan?* These thoughts can be TRUE. How would I know they are true but not Satan messing with my head to make me understand the religion in a wrong way? You see, **if I am right, Satan says you are wrong! Stay away! You are on deep water now! You will become a disbeliever if you think like this! If I am wrong he might say "You are right!"** Sometimes maybe he isn't saying a word. How do you determine something important like that?

Which family members fall under kinship? If a person has a big family, does it mean he has to tie Kinship with all aunts, uncles and cousins? Or is holding ties of Kinship with only maternal relatives fine?

It's clearly proved from hadith of bukhari that not all companions have Ijma to caliphate of Abu bakr when he delivered the sermon after becoming caliph. https://sunnah.com/bukhari:4240 Imam Shafaee said all scholars need to agree for ijma. Sk. Utheymeen has similar view. > Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: In linguistic terms, ijmaa‘ means resolve and agreement. In shar‘i terms, it means the agreement of the mujtahids of this ummah after the death of the Prophet (blessings and peace of Allah be upon him) on a shar‘i ruling. By saying “agreement” we exclude differences of opinion; if there is a difference of opinion, even from one person, then we cannot say that there is ijmaa‘. Source : https://islamqa.info/amp/en/answers/201682 I see contradiction between election of Abu bakr and view of later scholars including imam ash shafaee. Hence the question is the consensus of all scholars a must condition for ijma

Often when reading a fatwa we read that there's consensus (ijma' الاجماع). Or the majority of scholars say so sometimes the majority in Arabic is referred to by jomhoor (al-'Ulama') جمهور العلماء or الجمهور and sometimes by jamaheer (al-'Ulama') جماهير العلماء. My question is what is the difference between these terms expressing "majorties" and when can we use one of these definitions?

I would like to know the usage of Inni Ka Lillah. What is it actually? Another phrase which confuses me is Inni Qalillah Is the term controversial, meaning I'm your god?

I have come to know there are reports about prophet (S.A.W) isolating himself for worship. Is this isolation regarded as *khawla* as defined or does it have any other interpretations in Islam and *'uzla* is also understood as a kind of isolation for worship, so are they both in the same context or if different, what are the main differences?. Mostly I find these two terms in Sufi literature but haven't come across a definition related to authentic Islamic tradition.

Even if the meaning is to some extent clear from "https://islam.stackexchange.com/questions/1306/how-aql-is-different-from-qiyas " but a clear example or two to make clear how this source of fiqh is applied would be very helpful to understand it and this is the goal of this question. I'm honestly assuming according the only given example that it is more or less part of what sunni scholars may call maslaha or istihsaan or covered in the fiqh rules... For example: - The basic fiqh rule الضرورات تبيح المحضورات "the (forced) necessities allow the (application of) unlawful (things/acts)" based on (2:173 ) would already cover a solution for that example issue! - Assuming this fiqh rule doesn't exist, the hanfis might solve the issue by their osol like trickery and istihssan, the malikis by istihissan and maslaha al mursala and their maqasid considerations, the hanbali also via the maslaha mursala only the shafi'i and dhahiri seem not to have a direct solution in their osol, but that doesn't mean that they wouldn't have one!

I was discussing with a friend the term كرامت He was really confident, that people can fly and teleport if he has keramet. Or if someone is a really bad human he also can fly. I told to him that keramet could mean just a talent that someone has. For example being smart like Einstein. What do you think about that? And what is the exact definition of keramet?

I know that in principle, backbiting is prohibited but I want to know of differences of opinion about what exactly is considered backbiting.

The word مُوَلِّي appears in Quran verse 2:148. I have read a few translations of the verse (e.g. [here](http://corpus.quran.com/wordbyword.jsp?chapter=2&verse=148)) but I still don't have a good understanding of what the _word_ means. I looked it up on [المعاني](http://www.almaany.com) but it is not there. What is the meaning of the word? I am not looking for the translations of the verse, I know them. I am trying to understand the verse better by understanding the meaning and the usage of the word in Arabic.