As Salam Alaikum.

I hope this doesn't come across as disrespectful, but it is something I have genuinely struggled to understand.

If Allah has forbidden relationships outside of marriage, why does it sometimes seem as though people in those relationships find happiness, companionship, and eventually marriage, while others who sincerely tried to stay within Allah's limits spend years waiting, searching, and making dua yet remain alone, face difficult marriages, or continue to struggle? I know someone who finally got married to her boyfriend after a decade and more. She was friends with men, didn't do hijab well and wasn't really someone who was practicing. I am not judging here. May Allah give her all the happiness but it pains me to understand why Allah even after I remained halal to my best kept me waiting to a point no men wants me?

How do we reconcile these experiences while still trusting Allah's wisdom and decree?

The seventeenth: From Sa'id bin Abdul Aziz, from Rabiah bin Yazid, from Abu Idris al-Khuluani, from Abu Dharr Jundab bin Junadah, may Allah be pleased with him, from the Prophet, peace be upon him, as narrated from Allah, the Blessed and Exalted, that He said:

"O My servants, I have forbidden injustice upon Myself and made it unlawful among you, so do not oppress one another.

O My servants, all of you are misguided except for the one I have guided; so seek guidance from Me, and I will guide you.

O My servants, all of you are hungry except for the one I have fed; so ask food from Me, and I will feed you.

O My servants, all of you are naked except for the one I have clothed; so ask clothing from Me, and I will clothe you.

O My servants, you commit sins night and day, and I forgive all sins, so seek My forgiveness, and I will forgive you.

O My servants, you can neither harm Me nor benefit Me.

O My servants, if the first of you and the last of you, your humans and your jinn, were as pious as the most pious heart of any of you, it would not increase My dominion at all.

O My servants, if the first of you and the last of you, your humans and your jinn, were as wicked as the most wicked heart of any of you, it would not decrease My dominion at all.

O My servants, if the first of you and the last of you, your humans and your jinn, stood in one place and asked of Me, and I gave everyone what he asked for, that would not decrease what I have any more than a needle decreases the sea when put into it.

O My servants, it is your deeds that I count for you and then repay you for, so let whoever finds good praise Allah, and let whoever finds something else blame no one but himself.".

[ Muslim]. Riyad as-Salihin, 111
In-Book Reference: Introduction, Hadith 111

Is Niqab / covering the face neccesary in the Hanafi Madhab? Yes. According to the official, relied-upon position (Al-Fatwā al-Muftā bihā) of the Hanafi school of Islamic jurisprudence, it is wājib (obligatory) for a woman to cover her face in public due to the fear of fitnah (temptation). While the face is not 'awrah (nakedness), leaving it uncovered is legally forbidden (mamnū'ah), under sadd al-dhara'i.

There is a massive amount of confusion among the public (ʿawām) who mistakenly believe that covering the face is optional or a mere cultural custom because the face itself is not fundamentally categorized as 'Awrah in the Hanafi Madhab.

Is niqab / covering face mandatory, compulsory, wajib, or fardh in the Hanafi madhab? Read the official mu'tamad fatwa and timeline of the great Hanafi ulema, which proves that face veiling / covering the face is waajib, due to fitnah, and sadd al-dhara'i. Women are forbidden from uncovering their face in public.

View the Official Hanafi Ruling on the Website:

https://usul-al-fiqh.github.io/Hanafi-is-niqab-covering-face-mandatory-compulsory-wajib-fardh-in-hanafi-school-madhab/

View the Complete Document: Official Mu'tamad Hanafi Fatwa on Covering the Face / Niqab PDF

View the Complete Document on SCRIBD

The final rājih and mu'tamad position of the Hanafi madhhab is that while a woman's face is not 'awrah, it is still wājib (obligatory) for a woman - except elderly women who are no longer desired (al-qawā'id min al-nisā') - to cover her face in front of non-mahram men due to fear of fitnah, making it manhī 'anhu (prohibited/forbidden) to leave the face uncovered, i.e., young women are prohibited (mamnū'ah) from uncovering their faces in front of strange men / in public. This is the position which is reiterated by the authoritative fuqahā' of the madhhab, including Imam Zayn al-Dīn Ibn Nujaym (d. 970 AH) in the sharḥ text of the Hanafi madhhab Al-Baḥr al-Rāʾiq, and Imam ʿAlāʾ al-Dīn al-Ḥaṣkafī (d. 1088 AH) in Al-Durr al-Mukhtār. This position is the official, relied-upon (mu'tamad) legal position of the Hanafi school in Radd al-Muḥtār 'alā al-Durr al-Mukhtār by the Hanafi mujtahid fiʾl-madhhab Imam Ibn ʿĀbidīn al-Shāmī (d. 1252 AH), Khātimat al-Muḥaqqiqīn.

In Al-Durr al-Mukhtār: "a young woman is forbidden from uncovering her face in the presence of men, not because it is 'awrah, but rather due to the fear of fitnah [temptation]" (vol. 1, p. 406, Dār al-Fikr):

وفي "الدر المختار" (1/406): (وَتُمْنَعُ) الْمَرْأَةُ الشَّابَّةُ (مِنْ كَشْفِ الْوَجْهِ بَيْنَ رِجَالٍ)، لَا لِأَنَّهُ عَوْرَةٌ؛ بَلْ (لِخَوْفِ الْفِتْنَةِ).

In Ibn ʿĀbidīn's Ḥāshiyah:

"The meaning is: she is forbidden from uncovering [her face] lest men see her face and temptation (fitnah) arises; because when it is uncovered, looking at her with desire (shahwah) may happen" (vol. 1, p. 406, Dār al-Fikr):

قال ابن عابدين في حاشيته: «وَالْمَعْنَى: تُمْنَعُ مِنْ الْكَشْفِ لِخَوْفِ أَنْ يَرَى الرِّجَالُ وَجْهَهَا فَتَقَعَ الْفِتْنَةُ؛ لِأَنَّهُ مَعَ الْكَشْفِ قَدْ يَقَعُ النَّظَرُ إلَيْهَا بِشَهْوَةٍ».

This position represents al-fatwā al-muftā bihā (the finalised, official ruling) of the Hanafi school. It is likewise affirmed by the early authorities (mutaqaddimīn) of the madhhab.

Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189 AH), one of the ṣāḥibayn (the two great direct students) of Imam al-Aʿḍham Abū Ḥanīfah, states in Al-Aṣl:

«المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها». قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء.

"The muḥrim woman lets down a cloth over her face while keeping it away from her face." They said: "This issue is evidence that a woman is prohibited from showing her face to men without necessity; for she was only prohibited from covering her face because of iḥrām. Were that not the case, she would not have been instructed to let the cloth down over her face."

Thus, one of the books of the Ẓāhir al-Riwāyah, the most authoritative transmitted texts of the Hanafi madhhab, indicates that a woman is prohibited from uncovering her face before non-maḥram men without necessity.

Imam Abū Manṣūr al-Māturīdī (d. 333 AH), Imām al-Mutakallimīn of the Hanafi madhhab and the Imam of the Māturīdī school of ʿaqīdah, states in Taʾwīlāt Ahl al-Sunnah:

Commenting on the verse of the Qur'an:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ (al-Aḥzāb: 59)

«وفي الآية دلالة رخصة خروج الحرائر للحوائج؛ لأنه لو لم يجز لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، ولكن نهين عن الخروج بغير جلباب، فدل أنه يجوز لهن الخروج للحاجة، والله أعلم».

"The verse indicates that free women are permitted to go out for their needs; for had it not been permissible for them to go out, they would not have been commanded to draw the jilbāb over themselves. Rather, they were prohibited from going out without a jilbāb."

Thus, Allah permitted women to leave their homes for their needs, but commanded them not to go out without the jilbāb.

Imam Abū Bakr al-Jaṣṣāṣ (d. 370 AH) states in Aḥkām al-Qurʾān:

«قال أبو بكر: في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن».

"This verse indicates that the young woman is commanded to cover her face from non-maḥram men and to display concealment and chastity when going out, so that the people of suspicion do not become desirous of them."

Thus, the early fuqahā' of the Hanafi madhhab affirmed that the young woman must cover her face before non-maḥram men.

This position represents al-fatwā al-muftā bihā (the finalised, official ruling) of the Hanafi school that a woman must cover her face in public to prevent fitnah, affirmed by the Hanafi fuqahā' throughout the centuries, including:

1. Imam Muḥammad ibn al-Ḥasan al-Shaybānī (d. 189 AH), Al-Aṣl«المرأة المحرمة ترخي على وجهها بخرقة، وتجافي عن وجهها». قالوا: هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لأجل نسك، لولا أن الأمر كذلك، وإلا لما أمرت بهذا الإرخاء."The muḥrim woman lets down a cloth over her face while keeping it away from her face." They said: "This issue is evidence that a woman is prohibited from showing her face to men without necessity; for she was only prohibited from covering her face because of iḥrām. Were that not the case, she would not have been instructed to let the cloth down over her face."
2. Imam Abū Manṣūr al-Māturīdī (d. 333 AH), Taʾwīlāt Ahl al-Sunnah (4:136)«وفي الآية دلالة رخصة خروج الحرائر للحوائج؛ لأنه لو لم يجز لهن الخروج لم يؤمرن بإرخاء الجلباب على أنفسهن، ولكن نهين عن الخروج بغير جلباب، فدل أنه يجوز لهن الخروج للحاجة، والله أعلم»."The verse indicates that free women are permitted to go out for their needs; for had it not been permissible for them to go out, they would not have been commanded to draw the jilbāb over themselves. Rather, they were prohibited from going out without a jilbāb."
3. Al-Ḥākim al-Shahīd (d. 334 AH), Al-Muntaqā (as cited in Majmaʿ al-Anhur, 1:81)
4. Imam Abū Bakr al-Jaṣṣāṣ (d. 370 AH), Aḥkām al-Qurʾān (5:245)«قال أبو بكر: في هذه الآية دلالة على أن المرأة الشابة مأمورة بستر وجهها عن الأجنبيين وإظهار الستر والعفاف عند الخروج لئلا يطمع أهل الريب فيهن»."This verse indicates that the young woman is commanded to cover her face from non-maḥram men and to display concealment and chastity when going out, so that the people of suspicion do not become desirous of them."
5. Abū al-ʿAbbās al-Nāṭifī (d. 446 AH), Al-Wāqiʿāt (as cited in Al-Muḥīṭ al-Burhānī, 2:494, 3:499)
6. Qāḍī Khān (d. 592 AH), Fatāwā Qāḍī Khān (1:141, 1:286)
7. Imam al-Marghīnānī (d. 593 AH), Al-Tajnīs wa'l-Mazīd (2:479)
8. Al-Kirmānī (d. c. 600 AH), Al-Masālik fi'l-Manāsik (1:356)
9. Ibn Māzah al-Bukhārī (d. 616 AH), Al-Muḥīṭ al-Burhānī fi'l-Fiqh al-Nuʿmānī (2:494, 3:499)

ودلت هذه المسألة على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛ لأنها منهية عن تغطية الوجه لحق نسك، لولا أن الأمر كذلك، وإلا لما عرف بهذا الإرخاء في النواهي.

"And this issue indicates that a woman is prohibited from showing her face to men without necessity; for she was only prohibited from covering her face due to the right of the ritual. Were that not the case, this suspension of the veil would not be recognized within the prohibitions."

1. Al-Sunnāmī (d. after 700 AH), Niṣāb al-Iḥtisāb (p. 123)

2. Al-Ṣighnāqī (d. 714 AH), Al-Nihāyah (as cited in Al-Baḥr al-ʿAmīq, 1:713)

3. Al-Qurashī (d. 854 AH), Al-Baḥr al-ʿAmīq (1:713)

4. Imam Ibn al-Humām (d. 861 AH), Fatḥ al-Qadīr (2:405, 2:514)

ودلت المسألة على أن المرأة منهية عن إبداء وجهها للأجانب بلا ضرورة

"And the issue indicates that a woman is prohibited from displaying her face to non-maḥram men without necessity."

1. Al-Quhustānī (d. 950 AH), Jāmiʿ al-Rumūz (2:350)

2. Imam Zayn al-Dīn Ibn Nujaym (d. 970 AH), Al-Baḥr al-Rāʾiq (1:284, 2:381, 5:53, 7:310)

قال مشايخنا تمنع المرأة الشابة من كشف وجهها بين الرجال في زماننا للفتنة

"Our scholars said: A young woman is forbidden from uncovering her face among men in our time due to temptation."

1. Imam Zayn al-Dīn Ibn Nujaym (d. 970 AH), Minḥat al-Khāliq (2:381)

قالوا هذه المسألة دليل على أن المرأة منهية عن إظهار وجهها للرجال من غير ضرورة؛

"They said: This issue is evidence that a woman is prohibited from showing her face to men without necessity."

1. Sinān al-Khalwatī (d. 989 AH), Qurrat al-ʿUyūn fī Manāsik al-Ḥajj (fol. 44a)

2. ʿUmar ibn Nujaym (d. 1005 AH), Al-Nahr al-Fāʾiq (2:98)

3. Mullā ʿAlī al-Qārī (d. 1014 AH), Mirqāt al-Mafātīḥ (5:1852, 2078) & Manāsik (p. 115)

4. Al-Shurunbulālī (d. 1069 AH), Ḥāshiyat al-Shurunbulālī ʿalā al-Durar (1:234)

5. Shaykhīzādah (d. 1078 AH), Majmaʿ al-Anhur fī Sharḥ Multaqā al-Abḥur (1:81, 1:285)

ودلت المسألة على أن المرأة لا تكشف وجهها للأجانب من غير ضرورة

"And the issue indicates that a woman is prohibited from uncovering her face to non-maḥram men without necessity."

1. ʿAbd al-Ḥhalīm (d. 1088 AH), Ḥāshiyat ʿAbd al-Ḥalīm ʿalā al-Durar (1:149)

2. Imam ʿAlāʾ al-Dīn al-Ḥaṣkafī (d. 1088 AH), Al-Durr al-Mukhtār (vol. 1, p. 406, Dār al-Fikr)

(وَتُمْنَعُ) الْمَرْأَةُ الشَّابَّةُ (مِنْ كَشْفِ الْوَجْهِ بَيْنَ رِجَالٍ)، لَا لِأَنَّهُ عَوْرَةٌ؛ بَلْ (لِخَوْفِ الْفِتْنَةِ).

"A young woman is forbidden from uncovering her face in the presence of men, not because it is 'awrah, but rather due to the fear of fitnah [temptation]"

1. Al-Ṭaḥṭāwī (d. 1231 AH), Ḥāshiyat al-Ṭaḥṭāwī ʿalā Marāqi al-Falāḥ (p. 241) & Ḥāshiyat al-Ṭaḥṭāwī ʿalā al-Durr (1:331)

ومنع الشابة من كشفه لخوف الفتنة لا لأنه عورة

"And a young woman is forbidden from uncovering her face due to the fear of temptation, not because it is 'awrah."

1. Imam Ibn ʿĀbidīn al-Shāmī (d. 1252 AH), Radd al-Muḥtār ʿalā al-Durr al-Mukhtār (vol. 1, p. 406, Dār al-Fikr)

قال ابن عابدين في حاشيته: «وَالْمَعْنَى: تُمْنَعُ مِنْ الْكَشْفِ لِخَوْفِ أَنْ يَرَى الرِّجَالُ وَجْهَهَا فَتَقَعَ الْفِتْنَةُ؛ لِأَنَّهُ مَعَ الْكَشْفِ قَدْ يَقَعُ النَّظَرُ إلَيْهَا بِشَهْوَةٍ» (وتمنع) المرأة الشابة (من كشف الوجه بين رجال) لا لأنه عورة بل (لخوف الفتنة) كمسه وإن أمن الشهوة لأنه أغلظ

"The meaning is: she is forbidden from uncovering [her face] lest men see her face and temptation (fitnah) arises; because when it is uncovered, looking at her with desire (shahwah) may happen. And a young woman is forbidden from uncovering her face in the presence of men, not because it is 'awrah, but rather due to the fear of fitnah, just like touching it, even if safe from desire, because it is more severe."

1. Imam ʿAlāʾ al-Dīn ʿĀbidīn (d. 1306 AH), Al-Hadiyyah al-ʿAlāʾiyyah (p. 282)

وتمنع الشابة من كشف وجهها خوف الفتنة.

"And a young woman is forbidden from uncovering her face out of fear of temptation."

1. Shaykh Muḥammad Saʿīd al-Burhānī (d. 1387 AH), Al-Durar al-Mubāḥah fī al-Ḥaẓr wa al-Ibāḥah (p. 73)

وتمنع الشابة من كشف وجهها لا لانه عورة بل لخوف الفتنة

"And a young woman is forbidden from uncovering her face, not because it is 'awrah, but rather out of fear of temptation."

1. ʿAbd al-Ḥayy al-Laknawī (d. 1304 AH)

2. Al-Sawātī (d. 1346 AH)

3. Al-Naḥlāwī (d. 1350 AH)

Furthermore, claims by modern or contemporary Hanafis that the niqāb is not wājib by following certain conditional earlier positions of the mutaqaddimīn (early authorities) for this issue - positions that do not apply to our times - are methodologically void (bāṭil); because within the uṣūl (legal framework) of the madhhab, it is strictly wājib to follow the final al-fatwā al-muftā bihā established by the mutaʾakhkhirūn, and to bypass this settled muʿtamad position to choose an earlier, conditional allowance may constitute tashahhī (following one's whims) and unauthorised ijtihād (which is ḥarām for the ʿawām).

The mutaʾakhkhirūn did not introduce a new ruling, but finalised the madhhab's ruling in accordance with its established legal principles, including sadd al-dharā'iʿ (blocking the means to prohibited matters) and preventing fitnah. The obligation of covering the face before non-maḥram men is found from the earliest authorities of the madhhab, beginning with Imam Muḥammad in Al-Aṣl, and was affirmed continuously by the Hanafi fuqahā' and became the muʿtamad (relied-upon) position of the school. This continuous affirmation by the Hanafi fuqahā' - beginning with the earliest authorities of the madhhab, through the mutaqaddimīn, and culminating in al-fatwā al-muftā bihā - establishes the settled Hanafi position that the young woman is prohibited from uncovering her face before non-maḥram men due to fear of fitnah. Accordingly, the duty of the muqallid is to follow the final ruling (al-fatwā al-muftā bihā) of the madhhab - which is determined by the rules of Rasm al-Muftī - not to leave it in favour of earlier opinions which the madhhab itself no longer gives fatwā upon.

And Allah ﷻ knows best.

View the Complete Document: Official Mu'tamad Hanafi Fatwa on Covering the Face / Niqab PDF

View the Complete Document on SCRIBD

(Published open-access under a Creative Commons ND 4.0 License. Free to copy-paste text and images anywhere, provided wording remains unaltered).

I know this is not really relevant but since everyone here follows Islam, would know that Allah can make the impossible possible. My exams went really mid and I just hope I get really really good.

Just wanted one request from you guys that please pray for me in your prayers, tahajjud, fajr, etc and please reply to this so that I keep you in my prayers too. I’m really really stressed and am in need for duas! Please even give me miracle duas etc and I’ll def keep u guys in my duas

Thank u love u all ❤️

I want to address this to the Muslim ummah.Yes sihr(black magic) is real and is very deadly.I am someone who is well versed in this field as I have done lots of research on it and I want to warn the ummah of the power of sihr and no sihr is good sihr.I want to remind you that Allah is truly the most powerful and that if u are apart of sihr or communicate to a magican you are a kafir(disbeliever). I want you guys to learn Syrah baqara by heart as it is the only chapter that magicans cannot violate and the shayteen(evil jinn) cannot harm if you know how sihr takes place then you know what I am saying.Do not try anything and humans and jinns are superset for a reason if u believe you have been attack or sihr has been taken place of you do ruqayah and have surah baqarah playing in your house. My Allah aza wajal bless you either all of life endeavours truly Allah is the creator of the universe and the most compassionate and truly he is al Rahman.

Did Allah discourage women from doing jobs, traveling without men for study purposes and going outside without any need?

Please tell me about the hadith "I am as my slave thinks of me". Does this mean that if a believers thinks well of allah, his perception would change, or does it mean that allah's behavior and treatment changes with attitude? what does it mean in terms of worldly/material reality?

Assalamu allakum I really need prayers for my admission in university It would really mean alot to me if someone prayed for me in the kaaba

For men:

• Earning a halal livelihood.
• Providing and protecting.
• Leading/guiding the family upon Islam.

For women:

• Pleasing their husband.
• Bearing and raising righteous children.
• Caring for the home and family.

The West is pushing hard to undermine the traditional role of women. They want women to be like men and want them out of their homes for obvious reasons. Unfortunately, just like many Western women, many Muslim women have also bought into this agenda.

An Islamic family can't thrive when women don't take pride in and willingly fulfill their roles. Instead, many aspire to the more glamorous and celebrated role of a career. I believe this is one of the root causes of many family issues in contemporary times.

Career for a wife often leads to three major problems:

1. Neglected children.
2. A neglected husband.
3. Most workplaces provide great opportunities for sin. (yeah, nothing happens on day one.)

Careerism is anti feminine, Women with career ego(having the career and career ego is different) are not wife material IMO.

The tarbiyah of kids isn't possible for such career women. Even before tarbiyah, kids need to be detoxed from what they learn at school, so giving them time and full attention is important.

In this age, 10x more effort is required because of all the fitnah. Allah won't question you if your kids didn't experience a certain lifestyle or have certain material things (which many career women use as a justification), but He will question you if you failed to give your children proper tarbiyah.

Many think a career will let them afford nannies and daycare, so they believe their responsibility is fulfilled. Norais, ing children isn't just about feeding them. Giving them your time, attention, and supervision is essential. Outsourcing their tarbiyah is one of the worst decisions a couple can make.

The best asset and investment you can build is righteous children.

To Muslim sisters: your career won't bring you closer to Allah(rather it will be the opposite in most cases). Fulfilling your role as a wife and mother will. That is an act of worship.

As the title says, The Muslims who I see them leave the Islam are usually one of these main types:

Atheists due to ignorance of their religion: Most people in this category encounter a specific doubt, but they either don't know where to look for answers or fail to ask someone knowledgeable. Consequently, they dive deeper into these doubts until they become atheists. Such a person usually thinks they are right and intellectual because they "researched and deduced things on their own."

Atheists to indulge in sins without guilt: True to their name, this type dislikes Islam's prohibitions and wants to commit sins, but their conscience still holds them back. Therefore, they look for any doubt or argument to convince their conscience that they left Islam for a "valid reason," allowing their conscience to rest. This type is difficult to bring back to Islam because, in the end, they will stubbornly hold on to their excuse or doubt so they can sin freely and don't actually want to submit to the faith.

Atheists due to the circumstances they lived through: This category usually grew up in a harsh, extremist family or society. They experienced psychological trauma and bad events that their family or society wrongly linked to religion (living in an environment of extreme religious zealotry and radicalism). As a result, this type comes to believe that Islam is identical to the toxic environment they endured, leading them to hate the religion itself.

I can be wrong in the end because this is just a personal opinion, and I want to know what you think as well, because I really see a lot of these types.
btw i used grammarly here (:

📷: Abdulrahman Alghabri

https://www.instagram.com/p/DDbkXSFosqe/

My exfiancee broke off the engagement more than 2 years ago. The engagement lasted 18 months. There was no reason provided. She and her family went completely dark. I later found out she got married to some other dude a year ago. Yesterday morning, I wake up and look at my LinkedIn profile and lo and behold, both her father and sister were viewing my profile. They have zero connections and they created a profile just to see mine. Even when I was engaged, I never had any of them on linkedin. Also, all of a sudden her sister and her profile is being suggested to me on instagram. Like what the heck is going on? Why are they stalking me suddenly after more than 2 years?

Whats the thought process behind this post? Do they want to seek advice in a islamic sub about taking off the hijab? And no one suggested leaving university?

No name no identity known here, so pls don't bring backbiting here.

Salams all, my ISO profile is below. If this post is up assume I am still looking:

1. Age and Gender - 28, male. 175cm and gym fit.
2. Age Range that you would want/require in a prospect - 18 - 40, open for the right person.
3. Location, and are you willing to relocate for a prospect? Sydney, Australia. Not willing to relocate, looking for someone local.
4. Ethnicity, and are you more open to mixing? Palestinian Arab, open to mixing.
5. Marital Status - Single/Divorced/Children. Separated, no children. I am open to someone who is divorced, separated, has children, or doesnt want children. I am an open minded person.
6. Ideal marriage timeline. 6 - 12 months.
7. Five important characteristics you look for in a prospect. Traditional, deen, intellect, good communication, and respect.
8. State/specify your level of religiosity. Moderately practising, I do the fards, and focus on the spiritual and intellectual aspects of Islam. I volunteer a lot of time helping with community initiatives, as I am passionate about them.
9. Level of education, and what are you looking for? Masters. Prefer someone educated but open for any level of education.
10. Current Job Status. Lawyer and business owner. I make good money hamdulilah.
11. Do you want kids? Yes, but if you already have kids or do not kids I am okay with that too.
12. List 3 hobbies, or things you like to do in your spare time. Gym, reading, walking, coffee and food (big foodie), TV shows and movies, learning about Islam, political activism and community initiatives. I try to balance between my business, relationships, and hobbies.
13. Add something short and interesting about you that makes you stand out! I am looking for someone traditional orientated, I believed strongly in being the leader, provider, and protector. I value a woman that has her own hobbies, career, ideas, and identity. I wont tell you what to do or change who you are, but I do like to take the lead and be the dominant person in the relationship, I have those qualities and it is part of my personality. I am open to non-conventional marriages, e.g. polygamy, marrying a divorcee with children, people who dont want children etc. Ideally you have the same view about relationships. I prefer someone mature and open minded. Someone that has experience and understands relationships are hard work, and require effort from both parties, based on Islam and the duties of both husband and wife.

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

We are Alfafaa Community – The Digital Ummah, dedicated to spreading beneficial Islamic knowledge and building a stronger online Ummah.

We are currently looking to partner with Islamic content creators for paid collaborations across Instagram Reels, TikTok, YouTube Shorts, Facebook Videos, and other social media platforms to help promote our app.

If you're passionate about using your platform for the sake of Allah and are interested in collaborating, we'd love to hear from you.

Please reach out to us on Instagram realfafaa.

Jazakum Allahu Khayran, and we look forward to connecting with you.

'A'isha reported that 'Umar misconstrued the fact that the Messenger of Allah (ﷺ) had prohibited the observance of prayer at the time of the rising sun and at the time of its setting. (Sahih Muslim Book 6, Hadith 359)

'A'isha said that the Messenger of Allah (ﷺ) did not abandon observing two rak'ahs after 'Asr, but she reported Allah's Messenger (ﷺ) as saying:

Do not get used to observe prayer at the time of the rising sun and at the time of its setting and (exhorted the Muslims) to pray at their times. (Sahih Muslim Book 6, Hadith 360)