The prayer of Kumayl is one of the famous Shias’ prayers. Imam Ali (PBUH) taught it to his especial companion, Kumayl, and said that it is read at the night of the middle of Sha’ban and on every Friday night, and it is good for being protected from enemies and forgiving sins and it opens the gates of blessing.
Here is the text of DUA’A KUMAYL (PDF file)
along with translation and pronunciation in English
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Answer
The claim that Islam is a religion of lust is not true and this is an accusation that has always been raised by the enemies of Islam. According to the Qur’an, the Prophet ᴾᴮᵁᴴ is a prophet of mercy and piety, and his behavior confirms this.
Numerous books and articles have been written about the marriages of the Prophet ᴾᴮᵁᴴ.
Indeed, if the aim of the Prophet ᴾᴮᵁᴴ was to satisfy his lustful wishes, then why he did not accept the offer of the infidels to marry the best and most beautiful daughters of the Quraysh in order to stop propagating Islam?!
In all civilized and non-civilized societies, in the past, there were numerous types of marriages without borders and Islam has adjusted it. The other thing is that if any one of these types got banned in any, only the name remained in the law and replaced by secret relations, prostitution, betrayal or, ultimately, absolute freedom of relationship.
According to the verses of the Qur’an and the Sunnah of the Imams, the result was that polygamy is only a matter of religious recommendation and not advisable for everyone, but a ruling for exceptional circumstances and salvation from crisis and deadlocks. According to a verse in the Qur’an, the principle in Islam is monogamy, and those who want to marry a second wife must constantly practice justice, and also permission from the first wife is necessary.
Therefore, the most obvious point is that the only person who can dare to comment on a man’s justice is his partner, his most confident intimate, and his constant companion, the man’s first spouse.
Throughout history, the enemies of Islam, from the people of the church to some ignorant orientalists and anyone who have some kind of obstinacy and stubbornness towards Islam, have raised the strongest accusations against him by raising the issue of polygamy and creating myths.
The aim was to tarnish the reputation and privacy of the purest, most ascetic and most perfect human beings by instilling such suspicion.
Each of the marriages of the Holy Prophet PBUH brought many stubborn tribes of Mecca and Medina to Islam and peace.
These marriages had different purposes than lust.
Marriage was the most important factor in the unity and connection of different tribes, especially in the environment and culture of pre-Islamic Arabia, so much so that in the land of Hejaz, where war, bloodshed, and looting were prevalent, this connection was a deterrent to wars and a factor of unity.
The Christian writer Georgio writes: Prophet Mohammad ᴾᴮᵁᴴ married Umme Habiba, the daughter of Abu Sufyan, in order to become the son-in-law of his main enemy and reduce the Quraysh’s enmity towards him. [1]
The Prophet’s numerous marriages with different tribes not only reduced hostilities, but also led to the fact that different tribes and clans wanted the Prophet to be related to them. So in some histories we read that the Prophet got married with many women and never had intercourse with them, in some cases, he even only proposed to some tribal women. They were just as happy and proud that a woman from their tribe was named after the Prophet’s spouse, this honor was achieved for them, and thus their social relationship with the Holy Prophet ᴾᴮᵁᴴ spouse stronger and in defense of him. They became more determined.
On the other hand, at that time, the economic situation of the people in the land of Hejaz was very bad and deplorable. Deprivation of natural resources, on one hand, and the concentration of the region’s wealth in the hands of polytheists and Jews on the other hand, put the public, especially Muslims, in bad conditions.
In addition, the polytheists and the Jews were constantly waging large and small wars against the Muslims, which resulted in many men being killed and many orphans and widows being left behind. In such a situation, choosing a spouse from among the homeless and widowed was a kind of help to their family. One of the marriages in this regard is the marriage of the Prophet with Umme Salama, whose husband was martyred in the Battle of Uhud.
The Prophet’s marriages also led to the education of teachers for Muslim women. The Holy Prophet ᴾᴮᵁᴴ needed intermediaries to communicate with women, so that they could convey the duties and instructions that God has given to women.
The Prophet’s wives:
1. Khadijah bint Khuwaylid
The first wife of the Prophet who married him 15 years before his prophetic mission at the age of 25 is Khadijah bint Khuwaylid.
Khadijah was a wealthy and prominent woman in Quraysh who had rejected the proposal of many of the wealthy and influential men of Quraysh. Her servant, Maysarah, told her amazing stories about Muhammad, the honest, in his journey to Shaam (Damascus) as well as what the monk had told about him, and she heard other stories about his greatness. All these reasons made Khadijah interested to marry him, and despite the fact that normally men propose to women and it was the same back then, she proposed to him.
On the other hand, since the Prophet was poor and Khadijah was wealthy and high-class, the marriage motivation is not material issues. The marriage that happened 15 years before the prophetic mission, became different after that: Khadijah was the first woman who believed in his mission and spent all her wealth to promote the Heavenly message of Islam. Their marriage last 25 years, until 10 years after the prophetic mission, and Lady Fatimah, the greatest woman of the world, was the fruit of this blessed marriage.
The Prophet didn’t marry anyone else until Khadijah was alive, until he was 50. Khadijah died three years before the Migration. The Prophet named the year in which Khadijah and Abu Talib died the year of sorrow (Aam al-Huzn). He remembered Khadijah respectfully after her departure to the last day of his life and always told his wives about her dignity and values so much that they were jealous of her despite the fact that she wasn’t alive.
2. Sawda bint Zamʿa
After the death of Khadija, the Holy Prophet ᴾᴮᵁᴴ married Sawda, who was a widow and was older than he was. Sawda’s husband was one of those who migrated to Abyssinia where he converted to Christianity and died. So his wife had been left alone and without a guardian, and if she returned to her family and relatives, she would be forced to blasphemy or be persecuted, and therefore the Holy Prophet ᴾᴮᵁᴴ accepted her guardianship and married her in order to honor and respect her firmness of belief and the truth of faith.
In the first two marriages that we mentioned, there can be no lustful intentions because Khadija was older than the age of the Messenger of God and the marriage proposal was from Khadija. Moreover, Sawda was a widow in addition to her old age.
3. Aishah bint Abi Bakr
Lady Aishah was the daughter of Abu Bakr, the first caliph, and of the Tim tribe. There are various things narrated about her age at the time of marriage. The claim that she was nine years old at the time of her marriage is refuted by lots of strong and solid evidences. the fact is that she was much older than that.
The nine-year-old narration will certainly be refuted and rejected based on the comparison of Lady Aishah’s age with her sister Asma.
The doubt that Lady Aishah was 9 years old has been answered in another article.
The Prophet was engaged in this marriage for political purposes. Therefore, the proposal to marry and be related to the Tim tribe was from the Prophet. However, when His Honour came to Medina, the main goal had already been achieved and there was no rush to marry Aishah. That is why he delayed it so much that, according to their historians, Abu Bakr asked the Prophet to take Aishah home and commence their marital life. [2]
One of the issues that biased people consider as an example of lust is the issue of being a virgin or this lady’s being unmarried before.
Before the Prophet, Aishah was married to a person named Jubayr Ibn Mut’am and divorced him later. [3]
Some have said that it was not just marriage and divorce, but also that she was not a virgin. Because the Prophet ᴾᴮᵁᴴ stayed in the house of a virgin woman for seven days and a non-virgin woman for three days, and since he stayed with Aishah for three days, it turns out that she was a non-virgin. [4]
4. Hafsa bint Umar ibn al-Khattab
One of the Prophet’s marriages was with Hafsa, the daughter of Umar, which took place in the third or fourth year of the Hijrah. Like Sawda, Hafsa was a widow. She had previously married Khanis ibn Khodana, who was an ally of Khattab dynasty. Khanis was one of the early Muslims and emigrated to Abyssinia with the emigrants. After the emigration of the Messenger of God to Medina, he came to Medina with his wife and participated in the Battle of Badr. Moreover, in the battle of Uhud, which took place in the third year after Hijrah or the Prophet’s emigration to Medina, Khanis was wounded and martyred as a result of this wound. [5]
In addition to supporting a widow, the Prophet’s marriage to Hafsa led the Prophet to join the Banu Adi (Adi family), which played an important political role in the advancement of Islam and the removal of obstacles.
According to some sources, after the martyrdom of Hafsa’s husband and the completion of iddah of Hafsa, Omar proposed to Abu Bakr and then to Uthman, but the two did not accept the offer. Omar came to the Prophet as a complaint. To keep Omar calm and attract his family the Prophet ᴾᴮᵁᴴ said, a person better than Uthman will marry Hafsa. He then ordered that Hafsa be proposed. Therefore, the marriage with Hafsa had a political, emotional, and supportive aspect and it was done at the request of Omar himself. [6]
5. Umm Salamah bint Abi Umayya
One of the marriages of the Prophet was to marry Umm Salma. Umm Salma was a widow like Sawda and Hafsa.
One day the Prophet came to Umm Salma’s house as a condolence to her and her children and he comforted her and prayed for her as follows: O God, remove Umm Salma’s sorrow and change her misery to better.
When Umm Salma’s iddah ended, some people proposed to her and she refused. Until the Messenger of God ᴾᴮᵁᴴ proposed to her. She replied: I am an old woman and I have several orphans …..
The Prophet PBUH said, do not worry about the orphans; I will take care of them.
Finally, Umm Salma married the Prophet and became the wife of the Prophet.[7]
Therefore, the marriage of the Prophet with Umm Salma had an emotional aspect, guardianship, and preservation of dignity and personality.
Is marrying a woman of nearly sixty years with several orphans an example of lust?
6. Umm Habiba bint Abi Sufyan
One of the marriages of the Prophet PBUH was to marry Umm Habiba, the daughter of Abu Sufyan. Like Soodeh, Hafsa, and Umm Salma, she was a widow.
Umm Habiba, whose name was Ramla, was the daughter of Abu Sufyan and the sister of Mu’awiyah, however she converted to Islam in the very first years of Revelation. With her husband Abdullah, who had also converted to Islam, she emigrated to Abyssinia with a group due to the pressure and persecution of the polytheists, and took refuge from the king of Abyssinia, Najashi. Her husband later converted to Christianity and eventually died in Abyssinia.
Umm Habiba was left without a guardian. The Prophet became aware of his sufferings and wrote a letter to Najashi asking him to propose to her.
This just king respected the request of the Prophet and proposed to Umm Habiba for the Prophet. Umm Habiba willingly answered in the affirmative, and Khalid ibn Sa’id asked one of the Muslims to represent the Prophet in marriage to Umm Habiba. The marriage was executed and Najashi gave the Muslims a feast. These cases are narrated in the Sira of Ibn Hisham, the marriage of Umm Habiba, and many historical books.
Umm Habiba was so fascinated by Islam and the Prophet PBUH that when her father Abu Sufyan came to Medina to extend the peace treaty of Hudaybiyyah, she stopped her father from sitting on the Prophet’s mattress and said that you are a polytheist and you cannot sit in this position because this position is the place of the purest people. [8]
This marriage brought many blessings and at least it reduced the persecution and sabotage by the Abu Sufyan family towards Islam.
7. Juwayriyah bint al-Harith ibn Abi Dirar
One of the Prophet’s marriages was with Juwayriyah. Among the captives was a woman named Juwayriyah, whose husband had been killed in the battle of Bani Mustalaq, and became a slave maidservant of Thabit bin Qais. Sabet corresponded with Jurieh about a contract in which they take a sum of money in instalments from the captive to release her.
Juwayriyah paid some of the money but was unable to pay the rest. She came to the Prophet and asked him for help to complete freedom. The Prophet promised to help her to be free and promised to marry her after her release so that she would not be without a guardian. Juwayriyah was pleased and the offer was granted.
When the Muslims saw that Juwayriyah had become the wife of the Prophet, everyone released his quota from the captives of her tribe to the honour of the Prophet. As a result, one hundred members of the Bani Mustalaq tribe were released. Juwayriyah ‘s father also converted to Islam and became a Muslim and due to him and his daughter, the Bani Mustalaq tribe became Muslims as well. So this marriage brought blessings for the Muslims and Bani Mustalaq tribe. This marriage led to a collective inclination towards Islam and the elimination of insurgencies against Islam. Therefore, this marriage also had a political, emotional, and peaceful aspect. [9]
8. Maria Qubtiyya bint Shamun
One of the Prophet’s marriages was with Maria Qubtiyya. In the seventh year of AH, the Holy Prophet wrote a letter to kings and heads of states inviting them to Islam. He wrote one of these letters to the Muqawqis, Coptic ruler who was a Christian living in Alexandria, Egypt. He respected the letter of the Prophet, but in order to preserve his kingship, he did not accept Islam and instead sent gifts to the Prophet, including his three maidservants, one of whom was Maria Qubtiyya.
The Prophet freed Maria who had converted to Islam with her brother and he married her and so she was raised from the position of a maidservant to being the spouse for the Messenger of Allah. The reason for this marriage was that although the Prophet had set her free, she had no refuge in Medina.
9. Maymunah bint al-Harith al-Hilaliyah
One of the Prophet’s marriages was to marry Maymunah. She was a widow like others. Abbas, the Prophet’s uncle, was the husband of Maymunah’s sister. After the peace treaty of Hudaybiyyah, the Prophet came to Mecca for three days to perform the Hajj rituals, and Maymunah through her sister, mediated Abbas to bestow herself to the Holy Prophet, that is, to marry but without a dowry. According to a verse of the Qur’an, Whenever a woman of faith bestows herself to the Prophet and does not want dowry, she can marry him if the Prophet wants, but such a marriage is permissible only for you, the Prophet, and not for any other one of believers.
If you have noticed, the marriage was proposed by Maymunah and not at the request of the Prophet PBUH.
10. Safiyya bint Huyayy ibn Akhtab
Safiyya was the daughter of Huyayy ibn Akhtab, the headman of the Jews of Bani Nadir, who was killed in the battle of Bani Qurayzah in the fifth year of AH, and her husband was killed in the battle of Khyber in the seventh year of AH, and she herself was taken prisoner. The Messenger of Allah ᴾᴮᵁᴴ freed her, and then, after accepting Safiyya’s marriage proposal, he married her in order to free her from captivity and also to prevent further seditions by the Jews, which plan worked in reality. This marriage became the basis for many Jews to convert to Islam eagerly.
11. Zaynab bint Jahsh
One of the Prophet’s marriages was with Zaynab bint Jahsh. She was the Prophet’s aunt’s daughter who had been ordered by the Prophet to marry Zayd ibn Haritha, the second Muslim man, before marrying the Prophet himself.
Zayd was a slave who was freed and adopted by the Prophet ᴾᴮᵁᴴ. When the Prophet proposed to Zaynab for Zayd, Zainab objected and expected the Prophet to be the suitor himself. Finally, because of the position of the Prophet, he respected his request and married Zayd. Zayd and Zaynab could not continue living together due to personal and tribal reasons, and Zayd divorced Zaynab after thirteen or seventeen years of living together. When Zaynab ‘s iddah ended, the Prophet married Zaynab by the command of God.
Some people do not notice at all that Zaynab was the cousin of the Prophet, she had a very rich family, and the Prophet could have proposed to her from the beginning. With this marriage, the Prophet wanted to show that there is no difference between someone like Zayd, who used to be a slave, and a rich person.
After all, the Prophet personally proposed Zaynab to marry Zayd. If he had a problem with this marriage, he would not have mediated, and this was while Zaynab had no desire to marry Zayd, and history proves that she had been under the impression that the Phrophet would propose to marry her himself.
In addition, when Zayd turned to the Prophet for divorce, he repeatedly advised and prevented him.
Every fair-minded person, by examining history, comes to the conclusion that the marriages of the Holy Prophet ᴾᴮᵁᴴ were based on political, social and cultural interests. Moreover, these marriages with this quality cannot be a sign of lust. Otherwise, like the kings of the world, he could have chosen charming and beautiful girls instead of old and widowed women. As it was provided to him with a hint, even before coming to power, it was suggested by the infidels and polytheists.
Grudges like of Abu Jahl’s have always been and they have composed myths against the Prophet PBUH. However, the enemies of Islam should know that the more their stubbornness flares up, the more the light of the existence of the Prophet in the world becomes brighter, and the love of that noble man depens most in the hearts of the people.
Source:
Qom seminary information base
[1] Virgil Georgio, p.181
[2] Usd al-ghabah by ibn al-Athir, Vol. 5, p. 501; Al-Isti’ab, Vol.4, 1815, 1881 and …
[3] Tabaqat Ibn Sa’d, Vol. 8, p. 59, Al-Isabah, Vol. 8, p. 17
[4] Sunan Abu Dawood, kitab al-nikah (marriage), number 2124
[5] Ibn Hisham, Vol. 1, p. 274
[6] Usd al-ghabah Vol.5, p.25; Al-Isabah, vol. 4, 264
[7] Usd al-ghabah, Vol. 5, 589
[8] Usd al-ghabah,Vol. 5, p. 420
[9] Sira Ibn Hisham, Vol. 2, 294, Tabari, Vol. 2, 260
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Are there also women among the 313 companions of Imam Mahdi ᴾᴮᵁᴴ, based on Shia and Sunni sources?
Answer
In Islamic sources various numbers of Imam Mahdi’s companions have been presented some of which can be attributed to a certain group of these companions. But today quotations indicating that the companions are 313, are more famous and anyway they do not belong to a certain geographical region and it’s not about the number of all the followers of Imam Mahdi ᴾᴮᵁᴴ, but only includes those by whom help Imam Mahdi ᴾᴮᵁᴴ will commence his movement and are somehow the top commanders and administrators of Imam Mahdi’s ᴾᴮᵁᴴ government. It is not exactly indicated that who many of Imam Mahdi’s companions are woman and it may be doubted that even there is even a woman among his particular companions is doubtful. Because most quotations that are cited about the 313 individuals of Imam Mahdi’s companions in credible Shia and Sunni books, have all mentioned men and among these quotations there is only one quotation from Shia and one from Sunnis that have said that there are fifty women among these particular companions.
Hence in this text first we examine the quotations that explain the male companions of Imam Mahdi ᴾᴮᵁᴴ from Sunni and Shia sources and at the end we examine the quotations that consider women as companions of Imam Mahdi ᴾᴮᵁᴴ.
Sunni sources
First quotation: Hakim al-Nishapuri
“Muhammad al-Hanafiyyah says: We were with Imam Ali ᴾᴮᵁᴴ when a person asked about Imam Mahdi ᴾᴮᵁᴴ. Imam Ali ᴾᴮᵁᴴ said: That’s so far. Then Imam Ali ᴾᴮᵁᴴ closed his hands seven times and said: He (Imam Mahdi ᴾᴮᵁᴴ) will rise in the last era, when one may be killed if he says Allah Allah. Then God Almighty gathers a group that were separate like scattered clouds and makes them friends so that they fear no one and be unhappy if someone enters their gathering and be added to them and their number is the same as Badr companions and neither the previous ones nor those who come in the future won’t measure up to their status and excellence and they are the same in numbers as Talut’s companions that were with him while passing the river.”
Hakim al-Nishapuri, al-Mustadrak ala Saheehayn, v. 4, p. 554
Second quotation: Ibn Naim
حدثنا سعید أبو عثمان عن جابر عن عن أبی جعفر قال ثم یظهر المهدی بمکة عند العشاء ….سنته فیظهر فی ثلثمائة وثلاثة عشر رجلا عدة أهل بدر.
Al-fetan, Abi Abd-Allah Naim ibn Himad, v 1, p 213
Third quotation: Maqdisi
وقیل : إنه یخرج من واد بأرض الشام … ، ویکونون علی عدد أهل بدر ، ثلاثمائة وثلاثة عشر رجلاً ، ثم تجتمع إلیه المؤمنون.
Eqd ol-Dorar Fi Akhbar al-Montazar, p 80
According to these quotations, the number of Imam Mahdi’s companions is 313 men and there wasn’t any mention of women in these quotations. But Tabarani cites a quotation from Prophet Muhammad ᴾᴮᵁᴴ that says Imam Mahdi’s companions are 314 individuals among which are women too.
He writed down in this regard:
حدثنا محمد بن عثمان بن أبی شیبة قال حدثنا محمد بن عمران بن أبی لیلی قال حدثنا المطلب بن زیاد عن لیث عن أبی جعفر محمد بن علی بن حسین عن أم سلمة قالت قال رسول الله صلی الله علیه وسلم یسیر ملک المشرق إلی ملک المغرب فیقتله ثم یسیر ملک المغرب إلی ملک المشرق فیقتله فیبعث جیشا إلی المدینة فیخسف بهم ثم یبعث جیشا فیسبی ناسا من اهل المدینة فیعوذ عائذ بالحرم فیجتمع الناس إلیه کالطائر الواردة المتفرقة حتی تجمع إلیه ثلاثمائة واربع عشر فیهم نسوة فیظهر علی کل جبار وبن جبار ویظهر من العدل ما یتمنی له الاحیاء امواتهم فیحیا سبع سنین فان زاد ساعة فاربع عشرة ثم ما تحت الأرض خیر مما فوقها.
Abu l-Qawsim Sulayman Ibn Ahmad ibn Ayyoob al-Tabarani
Haythami has mentioned this quotation and about its authenticity he says: In the citation of the quotation there is Laith ibn Abi Salim who is hypocrite but other quotators are all trustworthy.
Al-Haythami, Abu al-Hasan Nur al-Din Ali ibn Abi Bakr, Majmau’ al-Zawa’id wa Manba’ al-Fawa’id, v 7, p 612
This quotation is not only problematic in its documentation as Haythami has said, but it also doesn’t have the potential to confront all those quotations not mentioning women in them.
Shia sources
Quotations in this regard are so abundant in Shia books that there is no need to examine the documentations, but we cite one quotation for instance:
First quotation: Late Shaykh Saduq
وَبِهَذَا الْإِسْنَادِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ علیه السلام سَیأْتِی فِی مَسْجِدِکُمْ ثَلَاثُمِائَةٍ وَثَلَاثَةَ عَشَرَ رَجُلًا یعْنِی مَسْجِدَ مَکَّةَ یعْلَمُ أَهْلُ مَکَّةَ أَنَّهُ لَمْ یلِدْهُمْ آبَاؤُهُمْ وَلَا أَجْدَادُهُمْ عَلَیهِمُ السُّیوفُ مَکْتُوبٌ عَلَی کُلِّ سَیفٍ کَلِمَةٌ تَفْتَحُ أَلْفَع کَلِمَةٍ فَیبْعَثُ اللَّهُ تَبَارَکَ وَ تَعَالَی رِیحاً فَتُنَادِی بِکُلِّ وَادٍ هَذَا الْمَهْدِی یقْضِی بِقَضَاءِ دَاوُدَ وَسُلَیمَانَ علیهما السلام وَلَا یرِیدُ عَلَیهِ بَینَةً.
“Aban ibn Taghlib said that Imam Sadiq ᴾᴮᵁᴴ said: In this mosque of yours in Mecca soon will come 313 men whom inhabitants of Mecca know they weren’t born from their fathers and ancestors (They don’t know them). In their hands there are swords on every one of which a word is written that leads to thousand words. Then Allah sends a wind so that it is cried in every corner that this is Mahdi ᴾᴮᵁᴴ and he will judge by the method of David and Solomon and will not demand any witnesses for his sentence.”
Al-Saduq, Kamal al-Din wa Tamam al-Ni’ma, p 671
Examining the quotation that says there are also women among the 313 individuals:
In the above quotation and quotations like this there is no mention of the fact that women are among the 313 individuals. There is only one quotation from Shia and one in Sunni sources that say among these companions are 50 women. The Sunni quotation as discussed above is weak. We will cite the Shia quotation about this subject and will examine it to determine whether this quotation can prove that 50 women are among the particular companions of Imam Mahdi ᴾᴮᵁᴴ or not. Ayyashi mentioned this quotation through citatation line in his interpretation book:
عن جابر الجعفی عن أبی جعفر علیه السلام یقول: الزم الأرض لا تحرکن یدک ولا رجلک ابدا حتی تری علامات اذکرها لک فی سنة … ویجیئ والله ثلاثمائة وبضعة عشر رجلا فیهم خمسون امرأة یجتمعون بمکة علی غیر میعاد قزعا کقزع الخریف …
“By Allah there will come three hundred and some men, among them there are 50 women. They will gather in Mecca without making arrangements beforehand. Their coming is like clouds of fall that move rapidly.”
Al-Ayyashi al-Selmi al-Samarqandi, Muhammad ibn Masood ibn Ayyash, Tafsir al-Ayyashi, v 1, p 64-66
This is the only quotation that argues that 50 women are among the particular companions of Imam Mahdi ᴾᴮᵁᴴ, but this quotation has flaws that makes it unacceptable.
The flaws in this quotation:
Firstly: The proof of the quotation has not been mentioned prior to Jaber ibn Abd-Allah Joefi so it can’t be cited therefore the proof is “Mursal”.
Secondly: The exact same quotation with solid proof has been cited in the book “Ghayba al-Nu’mani” by Kulayni without the phrase “among them are 50 women”.
Thirdly: With attention to the quotations of Imams ᴾᴮᵁᴴ we realize that using the term “rajol” (man) in quotations refers to male individuals. For instance, it has come in a quotation:
عَنْ عَبْدِ الْعَظِیمِ الْحَسَنِی قَالَ: کَتَبْتُ إِلَی أَبِی جَعْفَرٍ الثَّانِی عَلَیهِ السَّلَامُ أَسْأَلُهُ عَنْ ذِی الْکِفْلِ مَا اسْمُهُ وَ هَلْ کَانَ مِنَ الْمُرْسَلِینَ فَکَتَبَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَیهِ بَعَثَ اللَّهُ تَعَالَی جَلَّ ذِکْرُهُ مِائَةَ أَلْفِ نَبِی وَ أَرْبَعَةً وَ عِشْرِینَ أَلْفَ نَبِی الْمُرْسَلُونَ مِنْهُمْ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ رَجُلًا وَ إِنَّ ذا الْکِفْلِ مِنْهُمْ صَلَوَاتُ اللَّهِ عَلَیهِم .
“It has been cited from Abd al-Azim al-Hasani that: I wrote a letter to Imam Hasan al-Askari ᴾᴮᵁᴴ and asked him about the name Dhu al-Kifl and whether he was a prophet or not. Imam Hasan al-Askari ᴾᴮᵁᴴ replied: God Almighty appointed 124,000 prophets among which 313 individuals were mursal and Dhu al-Kifl was among them.”
Al-Majlesi, Mohammad Baqer, Bihar al-Anwar, v 13, p 405
Therefore, considering the fact that among prophets and the 313 individuals of Badr companions there weren’t any women we conclude that “three hundred and thirteen men” that has come in these quotations means they are only men and not women and if there are any women at war they are behind the frontline to nurse and provide services for warriors.
Fourthly: Considering some quotations (The fourth quotation) it has been mentioned that on the swords of those 313 individuals, the names of each and every man are written, as it has been cited:
… سیأتی الله بثلاثمائة وثلاثة عشر رجلا فی مسجدکم هذا، یعلم أهل مکة أنه لم یخلق آباءهم ولا أجدادهم بعد علیهم السیوف ، مکتوب علی کل سیف اسم الرجل.
Al-Ghaibah by al-Numani, vol. 1, p.313/ Bihar al-Anwar, vol. 52, p. 362/ Basa’ir ad-Darajat, vol. 1, p. 311.
If there are women among them, why are only the names of men written on their swords?
Fifthly: Carrying weapon or sword is for men which is the sign of military combat and the status of women is higher than military combat and it has come in quotations that women are actively participant in helping the warriors and treating them, as it was so in the time of Prophet Muhammad ᴾᴮᵁᴴ.
Kulayni has cited a quotation in this regard:
علی بن إبراهیم ، عن أبیه ، ومحمد بن یحیی ، عن محمد بن الحسین جمیعا ، عن عثمان بن عیسی ، عن سماعة ، عن أحدهما ( علیهما السلام ) قال : إن رسول الله ( صلی الله علیه وآله ) خرج بالنساء فی الحرب حتی یداوین الجرحی ولم یقسم لهن من الفیئ شیئا ولکنه نفلهن.
“Prophet Muhammad ᴾᴮᵁᴴ took women with him to war for treating the wounded and he didn’t allocate a share of loot to them, but he gave them a share as a gift or donation.”
Al-Kulayni al-Razi, Abu Jafar Muhammad ibn Yaqub ibn Ishaq, al-Osul Men al-Kafi, v 5, p 45
It has also been mentioned in a quotation that in the time of Imam Mahdi ᴾᴮᵁᴴ, too, women have an active role:
وأخبرنی أبو عبد الله ، قال : حدثنا أبو محمد هارون بن موسی ، قال : حدثنا أبو علی محمد بن همام ، قال : حدثنا إبراهیم بن صالح النخعی ، عن محمد ابن عمران ،عَنِ الْمُفَضَّلِ بْنِ عُمَرَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَیهِ السَّلَامُ یقُولُ: یکَن مَعَ الْقَائِمِ عَلَیهِ السَّلَامُ ثَلَاثَ عَشْرَةَ امْرَأَةً قُلْتُ: وَ مَا یصْنَعُ بِهِنَّ؟ قَالَ: یدَاوِینَ الْجَرْحَی ، وَ یقُمْنَ عَلَی الْمَرْضَی، کَمَا کَانَ مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ آلِهِ .قُلْتُ: فَسَمِّهِنَّ لِی.فَقَالَ: الْقِنْوَاءُ بِنْتُ رُشَیدٍ، وَ أُمُّ أَیمَنَ، وَ حَبَابَةُ الْوَالِبِیةُ، وَ سُمَیةُ أُمُّ عَمَّارِ بْنِ یاسِرٍ، وَ زُبَیدَةُ ، وَ أُمُّ خَالِدٍ الْأَحْمَسِیةُ، وَ أُمُّ سَعِیدٍ الْحَنَفِیةُ، وَ صُبَانَةُ الْمَاشِطَةُ، وَ أُمُّ خَالِدٍ الْجُهَنِیة.
“Mofazzal ibn Omar says: It has been cited from Imam Sadiq ᴾᴮᵁᴴ that he said: Along with Imam Mahdi ᴾᴮᵁᴴ there are 13 women. I asked: What would he do through them? He answered: They treat the wounded and nurse the patients as they did so when they were with Prophet Muhammad ᴾᴮᵁᴴ. I asked: Name them for me. Imam said: Qonwa daughter of Rashid, Om Aiman, Hobabe Valebie, Somayye the mother of Ammar Yaser, Zobayde, Om Khalid Ahmasiye, Om Said Hanafiye, Sabbane Mashete and Om Khalid Jahnie.”
Al-Tabari, Muhammad ibn Jarir, Dalael al-Imamah, p 484
Final conclusion
Correct and abundant quotations argue that the 313 companions of Imam Mahdi ᴾᴮᵁᴴ are all men, considering the fact that no women is mentioned in such quotations. Women not being included in the 313 companions doesn’t mean that the status of women are lower than men, but sometimes women can do things that are not less than fight and combat, like what Lady Zeynab did in Karbala. She didn’t hold a sword but rather did something that saved Imam Hussain’s movement and this movement will endure till Judgement day. It needs to be reminded that these quotations are not exactly definite that no other responsibility will fall on women, but nursing has been mentioned which is proven experimentally that women operate more successfully than men in this role. Anyway it is obvious that faithful women will join Imam Mahdi ᴾᴮᵁᴴ at the time of his rise, too.
The 9th of Rabī’ al-Awwal, 260 A.H. (The 6th January 874A.D.)
In the lunar calendar, the ninth day of Rabī’ al-Awwal is the anniversary of the beginning of the Imamate (Divine Leadership) of the last Divine Savior (Imam Mahdi). It is also the day of renewing the covenant with him; and with his purposes and sacred ideals. For this reason, Shias (followers) of this Imam (Divine Leader) and those who wait for his appearance consider this blessed day holy and celebrate it. (In the year 2020, this holy day is on Monday, the 26th of October.)
The Twelver Shia believe that Imamate is a divine trust in the hand of an Imam and at the time of his departure to Allah, he delivers it immediately to the next Imam without any interval and interruption even for one quick moment.
Because according to Islamic narrations, the earth cannot be empty from a Divine Authority; otherwise, the earth will be destroyed with its entire inhabitants.
Imam Sādiq (the Shia’s sixth Imam) narrates from Imam Ali (the Shia’s first Imam) to have said,
«…وَ اِعْلَمُوا أَنَّ اَلْأَرْضَ لاَ تَخْلُو مِنْ حُجَّةٍ لِلَّهِ وَ لَکِنَّ اَللَّهَ سَیُعْمِی خَلْقَهُ مِنْهَا بِظُلْمِهِمْ وَ جَورِهِمْ وَ إِسْرَافِهِمْ عَلَى أَنْفُسِهِمْ؛ وَ لَوْ خَلَتِ اَلْأَرْضُ سَاعَةً وَاحِدَةً مِنْ حُجَّةٍ لِلَّهِ لَسَاخَتْ بِأَهْلِهَ…»
“…Know that indeed the earth cannot be void of a Divine Authority but Allah will not, later on, let His creatures see him because of their oppression, cruelty, and committing sins. If the earth becomes void of a Divine Authority even for one moment, it collapses with all its inhabitants…”
As a result, after the martyrdom of an Infallible Imam, his successor who is appointed by the blessed Prophet in advance according to the command of Allah, the Exalted, the Glorified, and with the emphasis of the previous Imam, becomes the Imam of the community.
Then, the close friends and relatives of the previous Imam conveyed their condolence about the martyrdom of the deceased Imam to the next one and gave allegiance to him. However, with regard to Imam Mahdi, the political situation and the observance of Taqīyya (precautionary reservation) often prevented public allegiance to be sworn for him, or even let people be aware of the place of his existence.
With this introduction, determining the beginning of Imam Mahdi’s Imamate is dependent on knowing the accurate time of his father’s martyrdom – Imam Hassan al-‘Askarī (the eleventh Imam). Great and famous scholars of The Twelver Shias like Shaykh Kuleynī, Shaykh Sadūq, Shaykh Mufīd, and Shaykh Tūsī have recorded the time of Imam Hassan al-‘Askarī’s martyrdom on Friday, the 8th of Rabī’ al-Awwal in 260 A.H.
The first day of Imam Mahdi’s Imamate is on Friday and according to a well-known narration in Shia’s viewpoint, the appearance of his majesty will be on Friday as well.
In accordance with some historical documents, after five years leaving under the supervision of his magnanimous father (Imam Hassan al-‘Askarī) and precious mother (Narjis ), Imam Mahdi became Imam at the age of five at the same time as his father was martyred just as prophet Jesus and prophet John had attained the high position of prophecy in their childhood. Therefore, the ninth day of Rabī’ al-Awwal coincides with the first day of Imamate of Imam Mahdi. Of course, his Imamate begins from the exact moment of his father’s martyrdom (the eighth of Rabī’ al-Awwal) but, to honor the day of Imam ‘Askarī’s martyrdom, Shias do not regard that day as the beginning day of Imam Mahdi’s Imamate for congratulating and celebrating.
Sayyed bin Tāwūs, a well-known Shia scholar, after registering the Imam ‘Askarī’s martyrdom on the 8th of Rabī’ al-Awwal, says, “The beginning of Imam Mahdi’s Imamate is on the 9th of Rabī’ al-Awwal. Perhaps this is the reason for celebrating this day.”
Abū Sahl bin Ali al-Nubakhtī, who was an authentic and reliable person for some Infallible Imams especially for Imam ‘Askarī and the Imam of the Age, says, “After Mu’tamad (the cruel Abbasid caliph) had poisoned Imam ‘Askarī, I visited the Imam when his son was there. The Imam was upset and so weak that, when a container of water was given to him to drink, he could not hold it. His body was trembling and could I hear the sound of his teeth touching the container. At this moment, Imam Mahdi arrived. By seeing him, Imam ‘Askarī became very happy, but he cried for a moment. Then Imam ‘Askarī introduced him as the last executor and deputy of the Messenger of Allah, the last Imam of the believers, and the true authority of Allah. After that, he made his will to him.”
Abū Sahl continued, “That moment I deeply sensed that it was the beginning moment of accepting the responsibility of Imamate by the Imam of the Age. Then I heard that Imam ‘Askarī said to his infallible son,
«یَا سَیِّدَ أَهْلِ بَیْتِهِ اسْقِنِی الْمَاءَ فَإِنِّی ذَاهِبٌ إِلَى رَبِّی».
“O the master of your household! Give me some water, surely I will depart to my Lord.”
Imam Mahdi gave him water and helped him to do minor ablution.
Besides, Imam Hassan ‘Askarī and Imam Mahdi spoke with each other about something and I heard that Imam ‘Askarī said to his son,
«أَبْشِرْ یَا بُنَیَّ فَأَنْتَ صَاحِبُ الزَّمَانِ وَ أَنْتَ الْمَهْدِیُّ وَ أَنْتَ حُجَّةُ اللَّهِ عَلَى أَرْضِهِ وَ أَنْتَ وَلَدِی وَ وَصِیِّی».
“Good news for you, O my son! You are the Imam of the Age, you are guided, you are the Authority of Allah on His earth, you are my son and my executor.”
Then Imam ‘Askarī achieved the high divine degree of martyrdom.
Of course, after the martyrdom of Imam ‘Askarī, the Shias needed some convincing and reliable reasons to accept the authority and the Imamate of Imam Mahdi.
Abū al-Adyān is one of the servants and one of the Imam’s close companions. Ibn-e Bābiwayh narrates through him, “Imam ‘Askarī gave me a mission to go to Ctesiphon and deliver some letters there. The Imam said, ‘O Abū al-Adyān! When you come back from Ctesiphon to Samara after 15 days, you will find this city full of screams and clamor because I would have been martyred.’ I felt worried and asked about his successor and asked, “After your martyrdom who must undertake the responsibility of Imamate of the Muslim community?” His Majesty gave me three signs in response and said,
Firstly, he is who performs the funeral prayer to my body;
Secondly, he is who demands you the answers to the letters;
And thirdly, he is who informs you about what the bags and packages contain.”
Abū al-Adyān continued, “Decency prevented me from asking his majesty about the bags. I did not ask anymore and traveled to Ctesiphon with grief. I accomplished the mission and when I returned, as Imam ‘Askarī had said, he had been martyred.
At that time, the important issue for me was to know who was the successor of the eleventh Imam and the real authority of Allah. I entered the house of Imam ‘Askarī and saw his brother Ja’far (popularly known as Kazzāb ) who was sitting in a special position and all visitors conveyed their condolence to him. It simulated that he was the successor of Imam ‘Askarī, while I knew that he had a bad record, used to do some unrighteous deeds, and forbidden acts.
I was sure he did not deserve to be an Imam, but he was standing in such a position and the tyrant government of Banī Abbas were trying to introduce him as the successor of Imam ‘Askarī. Meanwhile, it was informed that he would come to lead the funeral prayer for Imam ‘Askarī. Then he went towards the pure body of the Imam to say the prayer. At that time, I saw a boy, who was attractive, and apparently possessed all kinds of good merits and excellence came and took the vestment of his uncle and said, “Oh uncle! Move over because I am more worthy to say the funeral prayer for my father. The boy pushed him aside and performed the funeral prayer. Seeing this scene, I was convinced that one of the signs that Imam Hassan ‘Askarī had mentioned, came true.
Then, I was waiting for the other signs to come true. When saying the prayer was over, the honorable boy pointed to me to give him the letters and what those who had received the letters told me in response. This was the second sign. Because this was the letters that Imam ‘Askarī had given to me and I took them to Medina to hand them over to the friends of the Imam. Here I transferred their answers along with some Islamic payments and handed them over to the respected boy.
I was waiting for the third sign to become true. Meanwhile, a group of the believers of Qom came and stood among the mourning crowd and asked, “Who is the successor of Imam ‘Askarī?”
They were introduced to Ja’far. When they came to him, they asked,
“Are you the successor of Imam ‘Askarī?” He answered, “Yes.” They said, “Tell us what we are carrying; and that the letters that are with us were written by whom and for whom and what the things we have with ourselves are, and how much it is.”
Ja’far got flared up and said, “Wow! See what these people ask me? Do they ask for prescience?”
Abū al-Adyān continued, “I found out he was not an Imam. Also, the people who had come from Qom made sure that an Imam and the successor of Imam ‘Askarī should be someone else.”
At that moment, a messenger came from inside the house and said, “Hujjat Allah (the Imam of the Age) said, “The letters that you, people of Qom, have brought to Imam ‘Askarī are from such and such people, bring those letters and there are some sacks along with you in which there are one thousand dinars and among them is a share of the Imam but ten dinars of them are fake, covered with gold, and are not original. They opened the sacks and saw the one thousand dinars and recognized those ten fake ones.
Abū al-Adyān states, “I saw exactly the very three signs that Imam Hassan ‘Askarī had told me about and I became sure that the honorable boy who offered the funeral prayer for Imam ‘Askarī was the Imam of the Islamic Ummah and the last executor of the holy Prophet.”
Therefore, after the martyrdom of Imam Hassan ‘Askarī in 260 A.H. which coincides with the ninth of Rabī’, the Imam of the Age was chosen to accept the position of Imamate.
Unique Feature of This Day
The ninth of Rabī’ al-Awwal, as the anniversary of the beginning of the Imamate of the Promised Savior, is the beginning of the last Divine appointment which is along with prophetic missions and the appointment of Imam Ali as the successor of the Prophet on the day of Ghadir.
This day is important since it reminds us of the beginning of something that is considered to carry all the values of the previous sacred goals. If the prominent of the sacred beginnings in the past such as the beginning of Prophet’s mission [Bi῾that] or the Ghadir day are the important religious Eves, the ninth of Rabī’ al-Awwal is also the final beginning of another holy event. However, unfortunately, the value of this Eve has not been known in the Shia’s community and is not as well-known as to the Eve of the fifth of Sha’ban which is the day that Imam Mahdi was born.
On the other hand, the ninth of Rabī’ al-Awwal deserves special attention in Shiites’ culture because historically, this day is the moment of being on the border of two important historical periods in the Shiite view; that is, being at the end of the period of the public presentation of the infallible Guides (the Prophets and the eleven Imams of the Shias) in human society, and the beginning of the disappearance of the last Divine proof (the twelfth Imam) from the society.
This is a beginning for the maturity of Shiites to comply with the guidance of worthy believers – who were the Imam Mahdi’s special deputies during the period of minor occultation and are the Imam’s General Deputies during the period of his major occultation – who undertake the responsibility of the Islamic community management until the advent of the Imam. Because no ordinary man saw Imam Mahdi after his funeral prayer over his father’s body anymore; it shows that the occultation of him began at the same time.
It should not be forgotten that, not only the ninth of Rabī’ al-Awwal is the first day of the Imamate of the Imam of the Age, the manifestation of the rule of the downtrodden people, a promising inspiration for the defeat of the tyrants, and the happy day for the Shias, but also it is the day of “renewing the allegiance” to the alive and present Imam; so that awaiting people of the last Savior’s advent should strengthen their attention in relation with their Imam.
In fact, this renewal of allegiance is one of the features of the Shiite culture and a kind of divine covenant as we read in the Āl-e Yāsīn supplication,
«السَّلامُ عَلَیکَ یا میثاقَ اللهِ الَّذی أخَذَهُ وَ وَکَّدَهُ».
“Peace be upon you O, the covenant of Allah, that Allah has taken from people and made it firm.”
In fact, the Shias believe that there is a permanent link between Divine guardianship and the issue of Imamate; so real waiting people for the Imam of the Age have to always update their sincerity and allegiance with that Imam in accordance with the condition of their time.
The truth is that, as the Ghadir day is the renewal of allegiance to the first Imam (Imam Ali), so the ninth day of Rabī’ al-Awwal is the continuous renewal of allegiance to the hidden Imam during his occultation. And this is the continuous vitality and development for the Shiite community until the threshold of the Advent.
A Question
Here a question is raised that, why do we just celebrate the beginning of Imam Mahdi’s Imamate, but we do not do it for other Imams after the martyrdom of the previous ones!?
In response, we can pay attention to some points:
First, creating a culture to celebrate the Days of Allah , such as Ghadir and Mab’ath Eid, the anniversary of the Holy Prophet’s birthday, and other religious occasions are rooted in the cultural life of the Household of the Prophet. The Shias celebrate both of the birthday and the day of the beginning the mission of the Messenger of Allah; and both of the birthday of Imam Ali who is the Commander of the Faithful and the Ghadir Eve. The Shia are used to celebrate these days since they are the beginning days of some important religious events.
Therefore, it is worthwhile to celebrate both of the anniversary birthday and the Imamate of the Reminder of Allah (Imam Mahdi), on the ninth of Rabī’ al-Awwal, and to be happy on these days.
Second, the only alive Imam in our time is Imam Mahdi, and all other Imams have been martyred, so we celebrate the Imamate of the Imam of the Age because he is present and responsible for the leadership of humankind in the current time.
On this occasion, the renewal of allegiance is done to this honorable Imam at the anniversary beginning of his Imamate; as Imam Sādiq (the Shia’s sixth Imam) has reminded it to the Shias by ordering them to recite the ‘Ahd supplication. He states,
«مَن دَعا إلی اللهِ أربَعینَ صَباحاً بِهذا العَهدِ کانَ مِن أنصارِ قائِمِنا وَ إن ماتَ أخرَجَهُ اللهُ إلَیهِ مِن قَبرِهِ وَ أعطاهُ اللهُ بِکُلِّ کَلِمَةٍ ألفَ حَسَنَةٍ وَ مَحا عَنهُ ألفَ سَیّئَةٍ».
“Whoever recites this ‘Ahd (supplication) forty mornings, will be one of our Upriser’s helper; and if he dies before the appearance of the Imam, he will be taken out of the grave and serve the Imam, and Allah will grand him with every word of this prayer one thousand rewards and erase one thousand sins from him.”
Therefore, since our time is the time of Imam Mahdi’s Imamate our hearts and minds should pay more attention to him, so that the issue of Imamate in the period of Occultation that has been lasting for a long time, will not be forgotten, and the desire of expectation will be more aroused in the hearts. This is why we attempt and desire to remember and celebrate this day.
This celebration gains more emphasis when we notice that the atmosphere of the present situation in the contemporary world has changed and the existence of the Imam is doubted by the enemies of the Household of the Prophet, and the belief in Imam Mahdi has faced many forms of misinterpretation and doubt. Consequently, the commemoration of this day is an attempt to deepen this Islamic and Shiite belief in the hearts of the believers and to pay attention more to Islamic teachings about the conduct of the Ahl al-Bayt.
Third, when this day is considered as an Eve in continuation of “Ghadir Eve”, honoring, protecting, and revival of it is as worthy as Ghadir Eve; and as the Household of the Prophet revived and created the culture of Ghadir Eve, it is necessary to revive the ninth of Rabī’, which is the last and most special delegation of Imamate. Imam Ali in a narration expresses some characteristics of his Shias, and considers their joy and sorrow wise and purposeful and relates them to the infallible Imam and states,
«إنَّ اللهَ تَبارَکَ وَ تَعالی اطَّلَعَ إلی الأَرضِ فَاختارَنا وَ إِختارَ لَنا شیعَةً یَنصُرونَنا وَ یَفرَحونَ لِفَرَحِنا وَ یَحزَنونَ لِحُزنِنا وَ یَبذُلونَ أموالَهِم وَ أنفُسَهُم فینا اولئِکَ مِنّا وَ إلَینا».
“Allah the Exalted, the Glorified noticed the earth and chose us, and chose Shias for us to help us. They rejoice in our joy and grieve when we are sad. They sacrifice their lives and spend their properties in our way. They are from us and they return to us.”
Therefore, just as the holding mourning ceremonies for the two months of Muharram and Safar are two examples of “they grieve when we are sad” the celebration of the ninth of Rabī’ is also an example of “They rejoice in our joy.”
It is worthwhile to know that the lovers of Imam Mahdi and those who wait for his coming must make a special effort to protect this great day and make it popular. On this day, we must review the contents of our covenants which are mentioned in the narrations and supplications, especially the ‘Ahd supplication; and recognize and reread the rights and obligations that we owe to the Promised Imam and in fact, this is our commitment to Allah. Because Imam Sādiq (the sixth Imam) in response to one of his followers, about the interpretation of this verse,
﴿لا یَملِکونَ الشَّفاعَةَ إلّا مَن اتَّخَذَ عِندَ الرَّحمنِ عَهداً﴾.
“[On the Day of Judgment, the intercessors] are not able to intercede, but those [such as the Prophets, Imams, Angels, and the friends of Allah] who get a covenant [of the permission to intercede] on behalf of the Beneficent [Allah].”
States,
«إلّا مَن دانَ الله بِوِلایَةِ أمیرِالمُؤمِنین وَ الأئِمَّةِ مِن بَعدِهِ فَهُوَ العَهدُ عِندَ اللهِ».
“Indeed, covenant with Allah (God) is the acceptance of the guardianship of the Commander of the Faithful and the Imams after him.”
قلمروی اجتماعی (حریم شخصی)
-نیاز به خلوت، فضای شخصی و قلمروپایی در انسان عمومیت دارد و به ارضای نیازهای دیگری چون امنیت، خودشکوفایی و عزت نفس مرتبط است.
-خانه مکانی است که اولین تجربه های بی واسطه با فضا، در انزوا و جمع بودن، در آن صورت میگیرد و "خلوت" با خود، همسر، و فرزندان با والدین، خواهر، برادر و دیگران همه و همه، بی تعرض غیر، در آن ممکن می گردد.
-خلوت در مسکن از ضروریات هر محیط مناسب برای زیستن انسان به شمار می رود. ایجاد تعادل میان خلوت و تعامل اجتماعی امری ضروری است. فرد یا گروه، گاهی نیازِ با دیگران بودن دارد و گاهی نیاز به جدا بودن از دیگران.
-آموس راپاپورت خلوت را توانایی کنترل تعامل اجتماعی، حق انتخاب و امکان تعامل اجتماعی دلخواه فرد، تعریف کرده است.
-فضای شخصی ناحیه ای است با پیوندهای نامرئی، که بدن شخص را احاطه کرده است، تا امکان ورود عنصری مزاحم وجود نداشته باشد. اگر شخص دیگری وارد این فضا شود، فرد احساس مزاحمت می کند و عدم رضایت خود را نشان میدهد، حتی اگر علائم بیرونی عدم رضایت پنهان بماند.
-کنترل قلمروی مکانی، در معماری اهمیت ویژه ای دارد، زیرا بعضی از نیازهای اساسی انسانِ استفاده کننده از فضای معماری، از قبیل هویتِ انگیزش امنیت و خلوت، از این طریق قابل ارضا است.
-ازدحام بیش از حد، یکی از شاخصهای مسکن نامناسب است و خطر سلامتی برای سنین مختلف را دارد. ازدحام بیش از حد، مشکلی است که در شهرهای بزرگ وجود دارد و به طور عمده در گروههای مهاجر دیده میشود. مهاجران فقیر و جمعیت پناهندگان با بسیاری از مردم، یک آپارتمان را تشکیل می دهند تا هزینه های زندگی را تقسیم کنند. ازدحام بیش از حد به فقر مرتبط است.
-ازدحام، و مفاهیم وابسته به آن یعنی انزوای اجتماعی، نتیجه شکست فرد در دستیابی به سطح مطلوب خلوت است. ازدحام، به دلیل ارتباط مستقیم با "فشار اجتماعی"، موجب رفتارهای منفی میشود. علت نامطبوع بودن احساس ازدحام، کاهش "کنترل شخصی" است.
تاحالا به این فکر کردین که اگه نیّت ما از غذا خوردن، انرژی گرفتن برای خدمت به امام زمان و شیعیانشون باشه، غذا خوردنمون هم عبادت به حساب میاد؟!
کرونا و تجلّی عقلانیت جمهوری اسلامی
گویا تقدیر این بود که در بحرانی مانند کرونا حقیقت به وضوح بر همه آشکار شود.
جمهوری اسلامی طی اقدامی بیسابقه در تاریخ اسلام تمام اجتماعات دینی و مناسک عمومی، از نماز جماعت و جمعه تا مراسم دعا، نیایش، هیأتها، زیارت حرمها و اماکن متبرکه، که از مهمترین ارکان حفظ و تقویت «هویت جمعی دینی» در این حکومت بودند را «بخاطر حفظ جان انسانها» تعطیل کرد.
همین حکومت ایدئولوژیک، مساجد و حسینههای خود را در مقطعی از شیوع بیماری تعطیل کرد که در برخی کشورهای به اصطلاح مدرن و پیشرفته (از جمله انگلستان)، مسابقات فوتبال و اسبدوانی با دهها هزار تماشاگر هنوز برپا بود! و بارها و کازینوها مالامال از مردم آن کشورها!
حتی هنوز هم از سواحل سیدنی تا فلوریدای آمریکا آکنده از جمعیت است.
دکتر شهاب اسفندیاری (فارغ التحصیل کارگردانی سینما از دانشگاه ناتینگهام)
اجتماع بزرگ مردمی عید بیعت در سالروز آغاز امامت امام عصر
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حامیان
- بهمن ۱۴۰۰(۱)
- دی ۱۴۰۰(۱)
- آذر ۱۴۰۰(۱)
- آبان ۱۴۰۰(۱)
- مهر ۱۴۰۰(۱)
- شهریور ۱۴۰۰(۱)
- مرداد ۱۴۰۰(۱)
- تیر ۱۴۰۰(۲)
- خرداد ۱۴۰۰(۲)
- ارديبهشت ۱۴۰۰(۲)
- فروردين ۱۴۰۰(۱۶)
- اسفند ۱۳۹۹(۳۲)
- بهمن ۱۳۹۹(۱۵)
- دی ۱۳۹۹(۱۴)
- آذر ۱۳۹۹(۱۴)
- آبان ۱۳۹۹(۱۰)
- مهر ۱۳۹۹(۹)
- شهریور ۱۳۹۹(۸)
- مرداد ۱۳۹۹(۱۲)
- تیر ۱۳۹۹(۱۰)
- خرداد ۱۳۹۹(۱۰)
- ارديبهشت ۱۳۹۹(۲۴)
- فروردين ۱۳۹۹(۳۳)
- اسفند ۱۳۹۸(۱۴)
- بهمن ۱۳۹۸(۱۵)
- دی ۱۳۹۸(۱۰)
- آذر ۱۳۹۸(۲)
- آبان ۱۳۹۸(۱۲)
- مهر ۱۳۹۸(۹)
- شهریور ۱۳۹۸(۱۳)
- مرداد ۱۳۹۸(۴)
- تیر ۱۳۹۸(۱۰)
- خرداد ۱۳۹۸(۵)
- ارديبهشت ۱۳۹۸(۴)
- فروردين ۱۳۹۸(۵)
- اسفند ۱۳۹۷(۲)
- بهمن ۱۳۹۷(۲)
- دی ۱۳۹۷(۷)
- آذر ۱۳۹۷(۲)
- آبان ۱۳۹۷(۲)
- مهر ۱۳۹۷(۷)
- شهریور ۱۳۹۷(۱۰)
- مرداد ۱۳۹۷(۱۰)
- تیر ۱۳۹۷(۱۲)
- خرداد ۱۳۹۷(۱۰)
- ارديبهشت ۱۳۹۷(۱۴)
- فروردين ۱۳۹۷(۶)
- اسفند ۱۳۹۶(۱۴)
- بهمن ۱۳۹۶(۲۲)
- دی ۱۳۹۶(۴۱)
- آذر ۱۳۹۶(۵۳)
- آبان ۱۳۹۶(۱۰۱)
- مهر ۱۳۹۶(۹۴)
- شهریور ۱۳۹۶(۱۳۱)
- مرداد ۱۳۹۶(۷۰)
- تیر ۱۳۹۶(۷۲)
- خرداد ۱۳۹۶(۸۱)
- ارديبهشت ۱۳۹۶(۱۵)
- فروردين ۱۳۹۶(۲۲)
- اسفند ۱۳۹۵(۳۱)
- بهمن ۱۳۹۵(۴۶)
- دی ۱۳۹۵(۱۰۰)
- آذر ۱۳۹۵(۲۰)
- آبان ۱۳۹۵(۶)
- مهر ۱۳۹۵(۴)
- شهریور ۱۳۹۵(۶)
- مرداد ۱۳۹۵(۱۴)
- تیر ۱۳۹۵(۱)
- خرداد ۱۳۹۵(۵)
- ارديبهشت ۱۳۹۵(۲۴)
- فروردين ۱۳۹۵(۳)
- اسفند ۱۳۹۴(۲)
- بهمن ۱۳۹۴(۱۱)
- دی ۱۳۹۴(۶)
- آذر ۱۳۹۴(۴)
- آبان ۱۳۹۴(۲۱)
- مهر ۱۳۹۴(۳۰)
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