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Qa'im

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  1. Qa'im

    Muslim Brotherhood?

    Morsi visited Iran, and Ahmadinejad visited Morsi’s Egypt. They were in the process of building economic ties, which is why the West supported Sisi’s coup. Yes the MB are blind to the dangers of Salafism, but the Salafis mostly hate the MB, and Saudi Arabia did everything they can to take down Morsi. Egypt’s Salafi Noor party actually supported Shafiq and Sisi against Morsi. The MB’s position on the Shi’a is actually quite mixed. Their current role model is basically Erdogan, who is now rebuilding ties with Iran. Qatar (who support the MB) were against Iran, but now they are more neutral. The early Hizb al-Da’wa had close relations with Sayyid Qutb, and Sayyid Khamanei and his brother translated Sayyid Qutb into Farsi. Hamas (a MB offshoot) also has decent relations with Iran. Again, the MB’s main disagreement with Iran is over Syria, and that’s why they have warmed up to Salafis more recently. But this is temporary because the Salafis hate the MB almost as much as they hate the Shi’a. Almost no one is a member of the MB anymore. The MB is less a card carrying party and more a sociological phenomenon of upper middle class Sunni Arab conservatives. When you compare Tariq Ramadan to Tareq Suweidan for example you don’t find many differences.
  2. Qa'im

    Muslim Brotherhood?

    If Hamas and Syrian rebels are on that list, then I think most Shi’a in the West “promote and support” at least one group that the West considers in the same boat.
  3. There is precedent for both attitudes in the sources. Practically speaking, I try to have a Shi'a-first policy when it comes to charities, good works, job hookups, and volunteer work. If there are no Shi'as, then I try to find Muslims in general. If no Muslims, then Kitabis; etc. No question that anyone should be allowed to come to our mosques and community events, but not as leaders. There are some groups, especially Orthodox Christian, who really try to limit their community to their ethnic group. It gets to a point of `asabiyya, nationalism, racism, and elitism. Islam is primarily a religion of ethics, and so our goal should be to unite but on ethics (and not just maslaHa), holding onto the rope of Allah altogether.
  4. Qa'im

    Muslim Brotherhood?

    No doubt that the MB has inspired a lot of extremist offshoots, but the average "everyday" MB-supporter is a suit-and-tie engineer with a light beard, enjoys democracy, political correctness, etc. People like Jonathan Brown and Tariq Ramadan. American conservatives tend to fear the MB not because of al-Qaeda and Hamas, but because they represent an influential sub-section of the politically-active Muslim diaspora. MB immigrants helped found organizations like MSA and CAIR.
  5. Qa'im

    The Firestorm on Ilhan Omar

    One of the reasons why criticism of Israel is being considered anti-Semitic nowadays is because the state of Israel resonates more with modern Jews than actual Judaism. Many Jews are in fact atheists, and even those who are religious are more concerned with their collective national identity than the principles of Judaism. To illustrate my point: if the definition of a Zionist is one who recognizes the right for Israel to exist, then 95% of Jews or more are Zionists. However, Gallup found that 56% of Jews worldwide are non-religious or atheist. That means that Israel is probably more important to their day to day life than Moses, the Torah, etc. It should be made clear that not all Zionists by this definition are the same. Many (maybe most) would want a state for Palestinians, or are critical of Netanyahu and Israel’s right wing parties. But in terms of Jews who are actually against Israel altogether, they are only a small minority of extreme orthodox or extreme liberal Jews, who number in just a few hundred or a few thousand people worldwide. So to the average Jew, the quote “I like Jews but I hate Zionists” is pretty incoherent.
  6. Qa'im

    Turbah vandalised at University of Toronto prayer room

    I went to this university, this type of thing was pretty common.
  7. Apparently this post qualified as an author recommendation
  8. Salaam alaykum, I am very proud to present the culmination of nearly ten years of research on the Twelfth Imam, al-Hujja b. a-Hasan, al-Mahdi, al-Qa'im, the Patron of Time, peace be upon him. This is by far the most comprehensive English work on the subject. It is a compilation of the most ancient and most reliable hadiths on the Mahdi from Twelver Shīʿī sources. Learn about the birth of the Twelfth Imam, his occultation, his ambassadors, his inevitable return, Islamic eschatology, and much more. Paperback now available on Amazon: https://www.amazon.com/dp/1790653827 E-book available: https://www.amazon.com/Rise-Qaim-Appearance-Established-Narrations-ebook/dp/B07L2K8GW2/ref=sr_1_sc_1?s=digital-text&ie=UTF8&qid=1543840819&sr=1-1-spell&keywords=the+rise+of+fthe+qa'im Big big thanks and duas for those who helped me in this project. Namely, @Abu Nur @Ibn al-Hussain @Cake @Abu Tufayl @Hannibal May you be rewarded for your assistance. ---------------------------- "... an essential compendium concerning the concept of the Mahdi in the English language ... A highly welcomed effort, it is useful for researchers as well as those wanting to understand the idea of the Mahdi within the context of the classical literature on the subject." -- Sayyid Hussain Makke "... a fresh and insightful approach to the translation of traditions concerning the twelfth Imam and the rising of the Qa’im ... it is my hope that this work will be of benefit to all seekers of knowledge who wish to become further acquainted with the Twelfth Imam (ajt) and his coming." -- Shaykh Vinay Khetia "A long awaited and much-needed work for the English-speaking world. In an age where skepticism regarding religious beliefs is prevalent, the author has collected many of the reliable traditions on the subject of the Mahdi (a) and has made them readily accessible." -- Sayyid Ali Imran "The most comprehensive hadith compilation about the twelth Imam present in the English language." -- Dr. Taymaz Tabrizi "Trained in both secular academia and in the sciences of the seminary Bilal Muhammad combines the very best of both worlds especially when it comes to his methodological rigour in selecting the narrations of this work." -- Dr. Francisco Luis
  9. It is certainly a time of mass apostasy. They were less common before, but they were there, and they mostly kept to themselves. The internet enabled people with doubts in one community to connect and organize with people from other countries. There have always been secular / non-practicing Muslims, but now they have the room to come out of the closet completely and organize themselves. I don't use the label ex-Muslim, because you're either a Muslim or not. Most atheists and agnostics don't call themselves ex-Christians. The ex-Muslim label is designed to be subversive, and get attention, and give onlookers the impression that this person has special insight on Islam. For the most part, these apostates were unknown in the Muslim community, and were probably already secular; all they needed was a little push. And with the rise of atheism, academia (which is predicated on naturalism), radical feminism, LGBT rights, hook-up culture, drug normalization, and "live and let live" lifestyles, they got the push that they needed. This is the weakest and most divided the Muslim Umma has ever been, so many just want to latch onto alternative narratives and powers. I probably know about a dozen or so apostates in my immediate circle, and maybe 50 or 60 Muslims who stopped practicing altogether. It's a big problem where I live. I don't give up on them, but one category are just foam that will go wherever the sea will take them, while the other (smaller) category are vile, destructive people.
  10. salaam `alaykum, (حديث مرفوع) حَدَّثَنَا مُسَدَّدٌ ، قَالَ : حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ مُخْتَارٍ ، قَالَ : حَدَّثَنَا خَالِدٌ الْحَذَّاءُ ، عَنْ عِكْرِمَةَ ، قَالَ لِي ابْنُ عَبَّاسٍ وَلِابْنِهِ عَلِيٍّ : انْطَلِقَا إِلَى أَبِي سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ ، فَانْطَلَقْنَا فَإِذَا هُوَ فِي حَائِطٍ يُصْلِحُهُ فَأَخَذَ رِدَاءَهُ فَاحْتَبَى ، ثُمَّ أَنْشَأَ يُحَدِّثُنَا حَتَّى أَتَى ذِكْرُ بِنَاءِ الْمَسْجِدِ ، فَقَالَ : كُنَّا نَحْمِلُ لَبِنَةً لَبِنَةً ، وَعَمَّارٌ لَبِنَتَيْنِ لَبِنَتَيْنِ فرآه النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَنْفُضُ التُّرَابَ عَنْهُ ، وَيَقُولُ : " وَيْحَ عَمَّارٍ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ ، يَدْعُوهُمْ إِلَى الْجَنَّةِ وَيَدْعُونَهُ إِلَى النَّارِ " ، قَالَ : يَقُولُ عَمَّارٌ : أَعُوذُ بِاللَّهِ مِنَ الْفِتَنِ . Ibn `Abbas said to me and to his son `Ali: Go to Abu Sa`eed and listen to what he narrates. So we went and found him at a wall fixing it. He then picked up his shawl, wore it, and sat down and started narrating until he mentioned the construction of the Mosque. So he said: We were carrying one adobe at a time while `Ammar was carrying two. The Prophet saw him and cleared the dust from him, and he said, "Woe for `Ammar, he will be killed by the rebellious group. He will be calling them to Paradise, and they will be calling him to the Fire." He said: `Ammar said: I seek refuge with Allah from the tribulations (fitan). `Ammar b. Yasir is a companion of the Holy Prophet that is revered by all Muslims. He was one of the early converts, whose parents became the first martyrs in Islam. It is famously said in the prophetic tradition above that `Ammar would be killed by a rebellious group (fi'atun al-baghiya) that would be calling him to the hellfire. Of course, `Ammar would later be killed at the battle of Siffin by Mu`awiya's troops, who were rising against the Caliph of their time, the Commander of the Faithful. Of course, the topic of Siffin has been discussed ad nauseam on these forums, and so it is not the focus of this thread. The focus is the theory of `adalat as-sahaba, which can roughly be translated as "The Uprightness of the Companions". This theory necessitates the truthfulness, trustworthiness, salvation, and righteousness of all of the Prophet's companions. This would mean that we would need to define a criteria for what a companion (sahabi) is. In Sunni thought, a companion is defined as anyone who was in the presence of the Prophet who believed in him and died upon that belief. This however is an unproven claim and it has a plethora of counter examples. Still, this theory is upheld and defended because it maximizes the amount of narrations that can be attributed to the Prophet and thereafter used in aqeeda, fiqh, tafsir, history, and eschatology. Several problems arise. What if the companions fight one another? What if the Prophet directly opposes a companion - is this companion still considered `aadil (just, good, upright, etc)? In the narration above, Abu'l Ghadiya Yasar b. Sab` al-Juhni, the narrator of hadith and murderer of `Ammar b. Yasir would definitely be a principal actor in this "rebellious group" "calling to the Fire". Abu'l Ghadiya was a companion of the Prophet according to theory of `adalat as-sahaba - meaning, he was upright, saved, and cannot possibly lie upon the Prophet , even if the Prophet called him a baghi from his own lips. (حديث مرفوع) حَدَّثَنَا عَفَّانُ ، قَالَ : حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، قَالَ : أَخْبَرَنَا أَبُو حَفْصٍ ، وَكُلْثُومُ بْنُ جَبْرٍ ، عَنْ أَبِي غَادِيَةَ ، قَالَ : قُتِلَ عَمَّارُ بْنُ يَاسِرٍ فَأُخْبِرَ عَمْرُو بْنُ الْعَاصِ ، قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " إِنَّ قَاتِلَهُ وَسَالِبَهُ فِي النَّارِ " . فَقِيلَ لِعَمْرٍو : فَإِنَّكَ هُوَ ذَا تُقَاتِلُهُ ! قَالَ : إِنَّمَا قَالَ : قَاتِلَهُ وَسَالِبَهُ . Abi Ghadiya said: `Ammar b. Yasir was killed, so `Amr b. al-`As was informed and he said: I heard the Messenger of Allah say, "Verily, his killer and his detractor is in the Fire." So it was said to `Amr: You are the one who fought him! He said: [No] verily he said, 'his killer and his detractor'. In this narration, `Amr b. al-`As is exonerating himself from the murder of `Ammar b. Yasir (even though he was a perpetrator in the rebellion against `Ali) and applying this prophetic hadith on Abu Ghadiya. روى حماد بن سلمة عن كلثوم بن جبر عن أبي غادية قال سمعت عمارا يشتم عثمان فتوعدته بالقتل فرأيته يوم صفين يحمل على الناس فطعنته فقتلته وأخبر عمرو بن العاص فقال سمعت رسول الله صلى الله عليه وسلم يقول قاتل عمار وسالبه في النار Hammad b. Salama narrated from Kulthum b. Jabr from Abi Ghadiya. He said: I heard `Ammar insult `Uthman, so I promised to kill him. So I saw him on the day of Siffin, so I stabbed him and I killed him. So I informed `Amr b. al-`As and he said: I heard the Messenger of Allah say, "The killer and detractor of `Ammar is in the Fire." This report in Dhahabi's book recounts the killing of `Ammar, saying that the reason for it was `Ammar's cursing/insulting of the third Caliph. So, does the jarH of the Prophet not mean anything? Below is some statements by some of the most eminent Sunni rijal scholars who unanimously authenticated Abu Ghadiya on the basis of `adalat as-sahaba. أبو حاتم بن حبان البستي ذكره في الثقات وقال: له صحبة، وذكره مرة أخرى وقال: يروي المراسيل 2 ابن أبي حاتم الرازي سمع النبي صلى الله عليه وسلم 3 الدارقطني له صحبة 4 الذهبي صحابي، قاتل عمار بن ياسر 5 محمد بن إسماعيل البخاري سمع النبي صلى الله عليه وسلم 6 مسلم بن الحجاج النيسابوري له صحبة وقال الدوري عن بن معين أبو الغادية الجهني قاتل عمار له صحبة 1. Abu Hatim b. Hibban al-Busti mentioned him among the reliable narrators (thiqat) and said: He has companionship. And he mentioned him against and said: He narrates maraseel. 2. Ibn Abi Hatim ar-Razi: He heard the Prophet . 3. al-Darqatni: He has companionship. 4. Dhahabi: A companion, the killer of `Ammar b. Yasir. 5. Muhammad b. Isma`il al-Bukhari: He heard the Prophet . 6. Muslim b. al-Hajjaj an-Nishapuri: He has companionship. 7. Yahya b. Ma`een: Abu Ghadiya al-Juhni, the killer of `Ammar; he has companionship. The statement "he has companionship" (له صحبة) is a tawtheeq, but should it be? If Abu Ghadiya is a caller to hell, should we listen to him or pay any attention to him? His "`adaala" flies right in the face of both his actions and the Prophet's hadith, yet he is considered a just and trustworthy person by Sunni rijalists. On the other hand, these same rijalists weaken Shi`i narrators for belief in raj`a - a fairly inconsequential and trivial eschatological detail - just because of its Shii inclination. Likewise, should the rafd of certain narrators tantamount to their weakening, when it is clear that some sahaba did rafd of one another?
  11. I like Hassan al-Maliki and I listen to him from time to time, but to address your points: 1. Since early Islamic history is recorded through hadiths, then there must be some method by which hadiths are verified. And if we accept that standard for history, then there is no reason not to accept it for salat (for example). The Qur'an deals mainly with tawhid and ethics, because it is tanzeel (revelation). The Prophet and the Imams dealt with ta'wil (elevation); IE the practical elements of tawhid and ethics: how they are to be implemented and practiced. I think you and I both agree that an Arabic dictionary is needed to understand the Qur'an. Well, so much of the classical dictionaries are reliant on hadiths, as well as jahili poetry and the Qur'an. Not to mention that the Qur'an uses many borrowed words from other languages, like Tuba, which require hadiths to interpret. You are right in saying that the hadiths have not cleared all of the Qur'an's ambiguities, but they have given answers to most ambiguities, without which so much of the Qur'an would be an unsolvable mystery (especially without dictionaries). 2. A correct hadith has hujjiyya in the same way that the Qur'an has hujjiya: both came from the same mouth, who claimed prophethood. Furthermore: when we imagine "the Qur'an", we imagine a book with a fancy cover, but the sahaba did not have such. The Qur'an in their lifetime was the recitation of the Prophet (s), yes he had it written, but it was not reproduced into copies that sat on shelves. The Qur'an primarily survives through oral chains, just like hadiths, and there are even discrepancies between the various versions of the Qur'an. The argument that all 10 surviving versions are equally hujja is derived from a Sunni hadith that solves the apparent problem. Otherwise we are left with a text that has seemingly different manuscripts, especially when compared to lost manuscripts. I'm not making the case that every hadith is accepted as hujja by the way. They should be compared to the Qur'an, but if there is tawatur bil ma`na that goes back to an Imam (who we believe is hujja), then we could have reasonable certainty that the Imam said or practiced such. The time between the Imam's mouth and the writing of his hadith is fairly short, and even then, no religion on Earth is as meticulous in vetting these traditions at their oral stage. I also don't subscribe to the soo' al-thanni view that all of the early Muslims were a bunch of untrustworthy liars, making these things up left and right. It's simply too hard to fabricate a mutawatir tradition that exists in different books from different cities and multiple chains; it requires intergenerational and intergeographical collaboration in a time of limited technology. Even if Qur'an takes precedence, there are sayings that are just as strong as the Qur'an from a historiographical perspective. The Qur'an orders us to take what the Messenger tells us to take, and abstain from what the Messenger prohibits -- if the this Quranic order were for all ages, then taking the Messenger's recommendations should be accessible today too. 3. If someone is resorting to alternative hadiths with the intention of avoiding a clear Quranic order, then that is a sin. But for the most part, hadiths are there to detail how a Quranic order is to be implemented. I can make a similar argument that those who deny hadiths altogether are like the Jews of Surat al-Baqara, saying that parts of the religion are too ambiguous to practice (like Hajj). 4. `Ilm al-Rijal rulings may have some discrepancies, but they contain a wealth of biographical information never seen prior to that point in history. It can't be thrown out entirely, even the qira'at of the Qur'an survive through chains. 7. Amir al-Mu'mineen said that the entire war of Jamal was about tawhid, so it was not just a fine historical detail. Allegiance belongs to Allah alone, and the Qur'an extends this wilaya to the wali. The full-scale denial of all tradition is just Protestant Islam, it is hyperskeptical and cynical, but the Qur'an is not the Bible, and even the Bible is a canon of tradition.
  12. Hadith is unavoidable -- without hadith, we don't know when Laylatul Qadr is, or who Abu Lahab is, or what the story of al-Fil is. The Qur'an focuses on commands, while the hadith detail those commands. It tells us to pray, but it doesn't say how many units are in each prayer. It tells us to pay zakat, but it does not tell us how much zakat is. The Qur'an tells us to perform Hajj, but it says nothing about circling the Kaaba. It's not enough to just follow your family/culture on these issues, because those ideas ultimately come from hadith. Once you determine which hadith you'd like to take, you would have to apply that same verification system on other hadith, if you would like to be epistemologically consistent. The Quranist movement is very recent, and so one must ask themselves why they did not exist historically. In my experience, the main motivation of a Quranist is a modernist worldview. These people get uncomfortable reading texts that they feel are medieval or superstitious. The problem is that liberalism is constantly evolving, and soon enough, the same people realize that the Qur'an has the same "problems." By the way, keep in mind that the Qur'an is just one big hadith.
  13. From Kamal al-Deen, page 376 (sahih isnad): إن القائم هو الذي إذا خرج كان في سن الشيوخ ومنظر الشبان Narrated from Imam ar-Rida (عليه السلام), "The Qa'im is he who, when he appears, will be at an elderly age but a youthful appearance." From Kamal ad-Deen, page 327: فأما شبهه من يونس بن متى: فرجوعه من غيبته وهو شاب بعد كبر السن Narrated from Imam al-Baqir (عليه السلام), "As for his similarity to Yunus b. Matta: he will return from his occultation as a youth after old age." From `Aqd al-Durar fil Akhbar al-Muntathar by al-Muqaddisi al-Shafi`I: وعن أبي عبد الله الحسين بن علي، عليهما السلام، نه قال: لو قام المهدي لأنكره الناس؛ لأنه يرجع إليهم شاباً موفقاً، وإن من أعظم البلية أن يخرج إليهم صاحبهم شاباً، وهم يحسبونه شيخاً كبيراً. Narrated from Imam al-Husayn (عليه السلام), "When the Mahdi rises, the people will deny him, because he will return to them as a pleasing young man, and they will expect him to be an elderly man." --------------------- As for the saying, "And this affair is not for one who has surpassed [the age of] forty.": Any Imam who hits 40 before announcing his Mahdawiyya cannot be the Mahdi. It was known that Ibn al-Hasan (ajf) would be the Mahdi long before he hit the age of 40. There is no indication that the Mahdi at 70 had the form of an old man, while the earlier Imams certainly grew old in form.
  14. There are a number of narrations that indicate that he will be old in age but young in appearance. I will post them later today inshallah.
  15. Here’s a nail in the coffin. I’ve reached out to Ahmadis with this one, and I’ve never gotten an answer http://wiki.qern.org/mirza-ghulam-ahmad/publications/a-warning-to-a-pretender-to-divinity Mirza Ghulam Ahmad says that if he dies before this person, then he is not a real Prophet. He did and so therefore he is not a Prophet.
  16. I highly recommend those who are interested to read the new book “Finding W.D. Fard” by John Andrew Morrow. It contains oodles of juicy details on the life of Master Fard Muhammad before 1930.
  17. Umm Salama asked the Prophet Muhammad (s], "May my father and mother be sacrificed for you! If a woman married two different men in her life, and they both died, and they went to Paradise, which of the two will she be with?" The Prophet replied, "O Umm Salama, she will choose the one who had more beautiful character and was better to his family. O Umm Salama, surely, beautiful character will achieve the good of this world and the Hereafter." 110 - في كتاب الخصال عن موسى بن إبراهيم عن أبيه رفعه باسناده رفعه إلى رسول الله صلى الله عليه وآله ان أم سلمة قالت له: بأبي أنت وأمي، المرأة يكون لها زوجان فيموتان فيدخلان الجنة لأيهما تكون؟فقال: يا أم سلمة تخير أحسنهما خلقا و خيرهما لأهله، يا أم سلمة ان حسن الخلق ذهب بخير الدنيا والآخرة. (al-Khisal)
  18. Qa'im

    Crowned Sultan

    Yeah it's bizarre, but I'm not sure if this is a sin. Maybe it's riya', but it is a gift and not something that he's wearing regularly (as far as I know). It certainly should not cancel out all of the good work that he has done for Aal Muhammad. We've all done way worse. If it's his other views that you have a problem with (religious, political), then those are more worth discussing than his cologne or crown. I wore a Burger King crown a few years ago (obviously didn't eat there though), condemn me too.
  19. Qa'im

    Gender preference/Gender “swaying”

    Both sexes are a blessing. I’ve heard that boys are harder as kids but easier as adults, while girls are easier as kids but harder as adults. In the end, every parent “wins some and loses some”, so it’s all roughly the same.
  20. As for the comment, yeah it's a bit rude, but it's coming from a good place, as they are concerned about your mental and physical health. Sometimes that pressure is needed to make a positive change. As others have said, your metabolism takes a big hit in your 20s. At 24 I went up 40 pounds without making any serious changes to my diet (170 to 210). So I quit all sugary drinks cold-turkey and lost about 15 pounds right there. I'm 28 now and I weigh 185. I'm finding it very difficult to dip beneath that, despite my low carbs / low sugar / calorie counting, so I'm still learning about my body and where my metabolism is currently at. Granted I'm not doing much physical activity (I've been sick), so that is the next step. I think modern humans just consume way more food than they need to. It seems that our bodies can go up to 2 months without any food -- and about 3 weeks without suffering any permanent damage to your body. As Marbles said, intermittent fasting seems to really cut cravings and portion sizes. Tell yourself that every hour that you are hungry is time where your body is eating away your fat. I've told myself that I'm not going to stop dieting until I hit 170, even if it takes me the whole year, and I really want this more than anything right now, so the ends will justify the means. Fast fii sabeelillah at least the 3 recommended days every month, as well as any other recommended fast days. Eat slowly, sit down for every meal, and stop eating before you are full. Look at the food the same way you look at medicine. Cut sugary and fried foods cold-turkey until you hit your goal -- consider them poison.
  21. I took it down for the time being, because kindle was messing up the Arabic. If you want to purchase an electronic copy, please PM me. Thanks.
  22. Qa'im

    Hadith Of The Day

    The Messenger of Allah (s) said, "Islam is bare. Its dress is modesty, dignity is its ornament, good deeds are its chivalry, and piety is its support. Everything has a foundation, and the foundation of Islam is loving us, the Ahl al-Bayt."
  23. Qa'im

    Bassem Karbalai Perfume

    Some things being said in this thread border on slander, so I will lock it. I think the OP made his point, let the readers judge.
  24. Yes, it is similar in my culture, though I have seen it go up to 50k. With regards to the mahr of Sayyida Fatima (عليه السلام), Sayyida Fatima got Amir al-Mu'mineen (عليه السلام), so unless you are Amir al-Mu'mineen, you should not expect a mahr like his. Ali (عليه السلام) had no wealth, and it would not be befitting to attach any kind of number to Fatima (عليه السلام). Yes, low muhur are recommended in general. There are reasons why I am saying 10-20k. I am a proponent of early marriage. Marriage can put women in a very vulnerable position, especially if women have not completed their education, have not started their careers, and are pregnant or have young children. A divorce in this situation can put her in a very bad situation, especially if she does not have easy access to her parents and family (which is common). 10-20k is a minimum safety net for women, and generally it is women who are hit the hardest by a divorce (reputation etc). I understand that not everyone has that kind of money on hand, but mahr does not need to be paid in one chunk. That kind of money is still significantly less than your student loans and your annual salary on a minimum wage job. In that sense, it is quite reasonable. If you can't afford that on a multi-year basis, then you probably are not ready for the costs of permanent marriage. Food will cost your family a few hundred dollars per month (even if you are being frugal). Some families will ask for a relatively high mahr just to make sure that you are serious, and have the ability to provide. Some will ask for a ridiculous mahr just as a way of saying "no" to you. So me personally: if it is the right woman, I'd say yes in a heartbeat for up to 20k. Between 20 and 30, I'd have to think really hard about it, and try to negotiate it. Over 30, I'd have to kindly decline. Over 50, I might tell them to calm down.
  25. I think 10-20k is pretty reasonable.
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