Pardon me, sister, but advice and clarification are necessary here. You may here spoke from your perspective as a chaste woman who addresses men without softness in speech, interacting solely out of necessity. And while I know your intention wasn't to encourage impermissible mixing, But thats precisely what your words promote. This is why our religion doesn't rest upon our personal perspectives, for every one of us is subject to error. Rather, it stands strictly upon what الله said and what His Messenger, peace and blessings of الله be upon him, said. It suffices us to recall the words of the Messenger of الله, peace and blessings of الله be upon him: "I have not left behind me a Fitnah more harmful to men than women." So the question arises: what constitutes mixing out of genuine necessity? Is it the mixing of men and women in schools, universities, workplaces, interviews, and seminars? All of this falls under haram free mixing. The corruption and ruin stemming from this mixing are witnessed in everyday reality, denied only by an obstinate person or one utterly ignorant of reality. Furthermore, sister: Has extreme exaggeration truly occurred in avoiding mixing even for necessity, or has the real exaggeration occurred in normalized, haram free mixing and absolute carelessness regarding falling into sin? To the point that all sacred boundaries have been violated, modesty has vanished, frivolity and boldness have taken over, ghayrah has dissolved, and zina and indecency have spread widespread, we ask الله for Al-Afiyah. As for "avoiding necessary interaction with the opposite gender makes you an incel/femcel": Here again, if we scrutinize what actually constitutes "necessary interaction," we find it occurs very rarely. The believer, whether man or woman, who sincerely and scrupulously abstains from the impermissible possesses the soundest Fitrah, the healthiest intellect, and the purest heart. For whoever fears الله, He grants them insight and light, guiding their movements, interactions, and speech upon divine guidance, placing them in the finest state a human can attain. Yet the reality we observe is that most women have stripped themselves of modesty, speaking with non-mahram men with complete fluency and casual comfort, to the point of becoming masculine in demeanor. A man similarly loses his dignity and gravitas from excessive interaction and mixing with women. Therefore, when a woman is hesitant or unable to converse casually with a non-mahram man out of modesty, chastity, and purity, she is a woman who ought to be emulated, held as an example, and crowned with honor, for she is a rarity in this era. Among the finest warnings issued against free mixing are the words of Imam Ibn al-Qayyim, may الله have mercy on him: "There is no doubt that enabling women to mix with men is the root of every calamity and evil, and it is among the greatest causes for the descent of general punishments, just as it is among the causes for the corruption of public and private affairs. The mixing of men with women is a cause for the increase of indecencies and fornication, and it is among the causes of widespread death and continuous plagues." From Al-Turuq al-Hukmiyyah by Ibn al-Qayyim. We ask الله to guide us to the truth and righteousness.

Enduring, even though not a single remnant of me remains, Spoken in truth, even though the swords are the answer.

Whatever shape you're in, a free woman doesn't respect a cowardly man. And you openly declare that you are a proud Madkhali Thats like saying, “I am a proud coward.” For it's methodology of safety at any cost, cowardice, weakness and surrender. A methodology that blames the oppressed, accommodates the oppressor and rushes to defend him. A methodology of discouraging people from standing for the truth, remaining silent over the blood of Muslims and their causes, and issuing fatwas designed to please the Tawaghit. Who is your enemy? The air? Keep punching the air, buddy

And my grave shall become the belly of an eagle, its resting place, high beneath the sky, among circling, ravenous eagles.

When she speaks, she brings forth every exquisite beauty, And when she remains silent, she brings forth every exquisite grace.

Words by Ibn al-Qayyim رحمه الله, of tremendous benefit and profound significance, they deserve to be written with the light of one's own eyes. Read them, my brother, may الله bless you, and tell me: Do they not apply perfectly to the Murji'ah of our time, those who have made their shaykhs an unavoidable bridge through which the words of the Prophet ﷺ must pass? Whatever interpretation their shaykhs give his words, they accept as the truth. They place their shaykhs' words above his, making them the very standard by which truth itself is recognised. Bring one of them a hundred proofs from the Book of الله and the words of His Messenger ﷺ, all contradicting the position of his shaykh, and see what happens. Instead of submitting to the evidence, he will cry out: “The shaykh knows better. He understands the words of الله and His Messenger better than you do. From him I take my religion, and him I follow.” Is this not the absolute height of misguidance and deviation? Does such a person not fear that the Day of Resurrection will come while he is completely bankrupt, having taken his shaykhs as lords besides الله? We ask الله to guide us to the truth and make us firm upon it.

You are in distress in this dunya because you are ignorant of its true reality. You want to enjoy bliss within it and have a life clear of turbidity, while it is an abode of trial and test, created inherently full of hardships. You want rest in it while it is an abode of fatigue and toil. You hope, wish, and anticipate within it, yet you have not taken lesson from those before you whose hopes and wishes death severed. You accumulate for it and want to build lasting structures within it while it is an abode of annihilation and decay. You magnify it while it is insignificant, honor it while it is debased, chase it while it turns away from you, desire it as a companion while it is a killer to you, cursed is it and cursed is everything in it except the remembrance of الله and what aligns with it. So despise it and do not seek it as a home for yourself, and let it instead be a cultivation ground for the eternal, everlasting abode of the Hereafter. Make the Hereafter your ultimate concern, compete to attain the Gardens, and work for the pleasure of the Most Merciful so that every worry departs from you, every grief is lifted from you, your heart finds rest, your mind settles, and your affairs are made easy. O الله, do not make the dunya our greatest concern, nor the limit of our knowledge, nor our destination to the Fire, and make us among the people of Your Paradise and Your pleasure by Your mercy, O Most Merciful of the merciful.

Do good to your Muslim brother, then forget the good you've done for him. Do not regard yourself as having done him a favour, and don't believe that he owes you anything because of it. And if someone does even the smallest good to you, consider it great in your eyes. Remember it, appreciate it, thank them for it, and repay kindness with kindness. Make excuses for people. Expect nothing from them, do not regard any of them as owing you anything, and do not attach your heart to any of them. Attach your heart instead to the One in whose Hand are the hearts of all people. The One whose Will stands above every created will, by whose command nothing in this universe moves, and in whose Hand are the forelocks of all creation. Attach your heart to the King of kings, the Lord of lords. For when you truly come to know الله, you love Him, your heart clings to Him, and you find your deepest comfort in His nearness. The more firmly you know Him, the less your heart depends on creation.

It is as though my heart finds no quenching for its thirst Save in seeing the two souls melting into one.

If women knew the beauty, splendor, elegance, and light that acts of obedience bestow upon the face, it would suffice them over every adornment. By الله, no adornment surpasses the adornment of Iman, and no beauty rises above the beauty of Taqwa. The women of the Salaf knew this well, so they possessed a vast share of worship and obedience, and they never lagged behind in the night prayer. To the point that some women used to pray abundant night prayer, and when asked about that, she said: "It beautifies the face, and I love for my face to be beautiful." For when you purify the soul, cleanse it, and beautify it with acts of obedience, that beauty radiates to appear upon the face in the finest of forms. For this reason, Al-Hasan al-Basri, may الله have mercy on him, was asked: Why are those who perform the night prayer among the people with the most beautiful faces? He said: "Because they secluded themselves with the Most Merciful, so He clothed them in some of His light." And Ibn Abbas, may الله be pleased with him, said: "Indeed, good deeds bring brightness to the face, light to the heart, abundance in provision, strength to the body, and love in the hearts of creation." And just as acts of obedience bring elegance, light, and radiance to the face, sins bring ugliness and a darkness that envelops the face. Ibn al-Qayyim, may الله have mercy on him, noted this exact meaning when he said: "Then those darknesses grow stronger, overflowing from the heart to the limbs, until a darkness covers the face from them according to its strength and increase." Al-Da' wa al-Dawa'. To the point that the believer feels a sense of estrangement from its perpetrator, for those sins place hatred for him in the hearts of the believers and a revulsion away from him. How ugly are sins and how evil is their outcome. We ask الله to forgive us, pardon us, and protect us from the evils of ourselves and the bad consequences of our deeds. We ask الله to adorn us with the adornment of faith and make us guided guides. O الله, make Iman beloved to us and beautify it in our hearts, and make kufr, wickedness, and disobedience hateful to us, and make us among the rightly guided.

When you truly love someone, your solace becomes tied entirely to being near him. You give your time generously to him, wishing all of it could be spent with him, while remaining stingy with your time toward anyone else. All your intimacy becomes centered on him, and you feel a sense of estrangement in the presence of others. Even when you are physically with others, your thought and spirit remain entirely with your beloved. Your beloved becomes the pinnacle of your concern, along with your relationship with him, repairing it, drawing closer to him, increasing in love and intimacy, longing for him even while you are by his side. Your beloved fills your thoughts, your mind, and your heart, and your tongue grows weary with remembering him and praising him. You seek out everything your beloved loves, eager to draw near through whatever pleases him. Every effort undertaken for your beloved becomes light no matter how difficult or heavy it may be, done with utter happiness and joy. You count the difficult as easy, view the grand as small, see the vast as little, and deem the precious and costly as cheap for their sake. Everything becomes cheap for your beloved, even your own self and soul. This is witnessed in anyone who has loved truly, and the accounts of lovers are full of it, and this is merely human love. So tell me, by الله, what is the state of the one who loves the Master, Almighty and Majestic? What of the one who loves the First Beloved? What of the one who loves the One who alone deserves to be loved for His own Essence? These are the true lovers. The hearts of these are the ones that have truly tasted love. Their happiness is true happiness, their intimacy is true intimacy, and their longing is true longing. How magnificent is their fortune, how great is their bliss, how joyful are their eyes, how sweet are their souls, and how tranquil are their hearts. They are truly the people of bliss. And this is merely in this world, and the home of the Hereafter is far better, and excellent indeed is the home of the righteous. Would that You were sweet though life be bitter, And would that You were pleased though all mankind be angry. Would that what is between me and You were flourishing, While what is between me and all the worlds lay in ruin. If Your love is secured, then everything else is trivial, And all that is upon the dirt is merely dirt.

And I remained, like the sword, solitary and completely alone.

The natures of the human nafs. If you do not purify this nafs, it will drag you down to the lowest depths of the pit. For within it lie the natures of greed, avarice, stinginess, miserliness, cowardice, insolence, self-admiration, arrogance, conceit, envy, malice, injustice, aggression, transgression, covetousness, false hope, heedlessness, and the pursuit of base desires. So the successful one is he who purifies his nafs from these traits, And the ruined, loser is he who corrupts it with them. For Nafs are of two kinds: An elevated, pure nafs, and a base, corrupted nafs. O الله, grant our nafs their Taqwah and purify them, You are the best to purify them, You are their Guardian and Master.

People have taken leaders whom they glorified until they made them the criterion of truth, viewing whoever opposes them as straying and misguided. Thus, the trial in religion caused by them became the greatest trial, And that which the Messenger of الله feared for his Ummah occurred, something he feared for them even more than the Dajjal, when he said: "It is something other than the Dajjal that I fear for my Ummah more than the Dajjal" (he said it three times). It was asked: O Messenger of الله, what is this thing other than the Dajjal that you fear for your Ummah more than the Dajjal? He said: "Misguiding imams." By الله, your blind imitation of them will not benefit you on the Day you stand before الله Almighty and find that you were upon falsehood, while they disown you and become your enemies. So fear الله, and know from whom you take your religion. Do not let titles, appearances, or a massive following intimidate you, nor let claims of affiliation to the Sunnah and the Salaf deceive you. For the true measure lies in reality, not appearances, and in actual alignment with truth, not mere claims. The truth is that which Muhammad, peace and blessings of الله be upon him, and his Companions were upon. Look at their biography, what they were upon, the harm they endured in the cause of الله, and the sacrifices they offered for this religion. Weigh their condition against the condition of the one from whom you take your religion. Then look at the reality of our time: the intensity and ferocity of the war against the religion and its people. Reflect upon whats happening to Muslims in the East and West of the earth, then look at the stance of the "scholar" from whom you take your religion regarding that, and his support for the religion and its people. By الله, do you believe that carrying the trust of the religion and the inheritance of the Prophets and Messengers, who endured the ultimate harm until the victory of الله came, do you believe that the path of the one carrying this message is paved with roses and flowers? By الله, harm is inevitable, it is the Sunnah of الله regarding those who passed before, and you will never find any change in the Sunnah of الله. However, no matter how numerous the people of falsehood become, no matter how fierce the war against Islam and its people grows, and no matter how grand it appears, the people of truth are the party of الله, and the party of الله can never be defeated. As الله Almighty said: "And whoever takes الله, His Messenger, and those who have believed as allies, then indeed, the party of الله will be the victors." So use your intellect, divest yourself of whim, seek help from your Lord, and ask Him for guidance, correctness, tawfeeq, and uprightness. Look to those who established the religion, followed the Sunnah of the Messengers and the Milah of Ibrahim, so the Sunnah of trial and harm applied to them, and they were fought, targeted, and harmed, yet they never altered nor changed. And May الله have mercy upon that majestic scholar, the singular Imam Ibn Aqil, may الله have mercy on him, when he said: "If you wish to know the status of Islam among the people of any age, do not look at their crowding at the doors of the mosques, nor their clamor at the pilgrimage site with 'Labbaik.' Rather, look at their collusion with the enemies of the Shariah." Al-Adab al-Shar'iyyah by Ibn Muflih (1/238). We ask الله to show us the truth as truth and grant us its adherence, and to show us falsehood as falsehood and grant us its avoidance.

By الله, my brother, This dunya is nothing but deceptive hopes and false wishes, a soul chasing what it doesn't possess, believing its happiness lies within it until it owns it, only to grow weary of it. By الله, my brother, even if you were given the world and everything in it, your heart would never find rest, nor would it know happiness, or security. There is no escape for us, no refuge, no tranquility, no security, no happiness, and no peace except in proximity to الله. Anything other than that is: straying souls, scattered hearts, pitch darkness, painful loneliness, and wanderings. So strive for that wherein lies your happiness and turn away from that which brings you misery, my brother. May الله guide us and you, and favor us with the blessing of closeness to Him, intimacy with Him, and longing for His meeting through His mercy, grace, favor, and generosity.

Is there any greater dilution of the religion than this? But this is precisely what his altering, diluting shaykhs taught him. The definition you mentioned is the definition of Jihad in the linguistic sense. For Jihad linguistically is: expending and exhausting all of one's capacity and effort in speech or action. Jihad Islamically (Shari'ah definition) is: expending one's effort and power in fighting the stubborn, warring kuffar and apostates in the cause of الله Almighty, or aiding the fighting with one's Nafs (Soul), wealth, counsel (speech), or by swelling their ranks, so that the Word of الله remains supreme. So to conflate the linguistic definition with the Shari'ah definition is the absolute height of deception. Jihad is the pinnacle of the hump of Islam, and we love it and take pride in it as Muslims, and through it the religion is established and the blood and honor of Muslims are protected. So for you to reduce Jihad to mere struggle, saying it is a smile or similar dilutions just to appease the kuffar and strip away labels of terrorism and extremism from yourself is the absolute peak of cowardice and submission. To lie against الله Almighty and speak about Him without knowledge, by الله, you will never escape those labels no matter how much you compromise, appease, and concede. And الله is predominant over His affair, but most of the people do not know.

The likes of these people, even if they were to impose total nudity on their women, or even commit zina with them, will keep chanting the worn-out excuse of the mischief of killing, war, and destruction. The greatest Fitnah is the Fitnah of the Deen. And had souls been more precious than the religion, الله Almighty would never have mandated upon His servants Jihad to give victory to His Deen. May الله rid the Ummah of the defeatists like you. Then tell me, what scholar, nay, what common Muslim, doesn't believe in the kufr of the one who fights the hijab? Is the hijab not part of the Deen of الله? Whoever fights the religion of الله, this is not merely a kafir, but rather one of the imams of kufr. And these people claim knowledge yet they don't distinguish between the name and the ruling. For we call a thief a thief even if we are unable to establish the punishment of theft upon him, and we call a zani a zani even if we don't establish the punishment of zina upon him, and we call whoever fights the Shariah of الله a kafir even if we are unable to revolt against him. For the scholars have linked the obligation of revolting to capability. And الله is the One whose help is sought, and upon Him is reliance.

Perhaps, when all is stripped away, the women of this dunya aren't for me, Only the hope of union with you, O heavenly maiden, can mend my shattered heart. Ah, O Hoor, if you could see me in this wretched state, you would turn away in scorn, Ah, O Hoor, would that I had rushed to meet you and never lingered in this realm. O you of chastened gaze, my heart is utterly adrift, O peerless maiden of swelling youth, I crave a single embrace worth a million years.

The one who said "No to the Shariah of الله Almighty," rejecting the judgment of الله, while the Lord of Glory says "Legislation is for none but الله" The one who claimed that human rule is more upright and better than the Shariah of الله, While الله Almighty says "And who is better than الله in judgment for a people who are certain?" And He, Glorified be He, says "Is not الله the most just of judges?", So he loved human law and hated the Shariah of the Lord of humans. This person, according to them, is a poor, ignorant soul who must be addressed with gentleness, softness, lowering the wing of humility, and mercy. They construct flimsy excuses for him, fabricate invalid interpretations, love him, draw him close, and befriend him. But the one who said to the one who fell into explicit kufr, based on the proof of the Quran and the Sunnah, telling the one whom الله and His Messenger declared a kafir that he is a kafir: This person is addressed with harshness, insult, hatred, bluntness, and roughness. He gets no excuse, no interpretation. They hate him, push him away, and show him hostility. So why the double standards? Where is fairness in this? Or am I, in your view, the kafir one? Am I the one most deserving of harshness? Me, The one who defended the Shariah of الله and condemned the one who rejected and turned it down? And is this not the standard of the hypocrite? subservience and gentleness toward the kafir, and pride and harshness toward the believer? By الله, you possess neither mercy, nor gentleness, nor softness. For mercy, if it is not placed in its proper places and directed toward its rightful targets, becomes humiliation, weakness, baseness, compromise, dilution, deferment, and cowardice. We ask الله to show us the truth as truth and grant us the ability to follow it, and to show us falsehood as falsehood and grant us the ability to avoid it.