Jabir bin Abdullah Ansari (may Allah be pleased with him) was among those companions who were deeply interested in acquiring knowledge. He once asked Imam Muhammad al-Baqir (peace be upon him):
“What is your original homeland?”
This question arose because various narrations mention four different homelands associated with the noble lineage of the Imam (peace be upon him):
1. Rome (رومیہ)
2. Persia (فارس)
3. Sindh (سندھیہ)
4. The Maghreb (مغریہ)
5. Nabwiyah (نسبت نوبیہ))
Lineage and Roman Heritage
In the previous section, we discussed the significance of lineage. If we examine the narrations closely, a question arises: Did the mother of Imam al-Mahdi (peace be upon him) belong to the Byzantine Empire? If not, then why is there a contradiction in the narrations regarding her background? Scholars have debated this matter extensively, yet certain accounts provide strong evidence to support her Roman heritage.
Among these evidences, Shaikh Shazan bin Jibraeel Qummi (may Allah have mercy on him) has cited a narration in his book Ithbat al-Hudat, stating:
“Abu Muhammad al-Hasan al-Askari (peace be upon him) once told me: ‘O servant of Allah! I see that you wish to sacrifice yourself for me. Would you like to know about my circumstances and trials? By Allah, I am the son of the best of ALLAH’s servants and the Messenger of Allah (peace and blessings be upon him).’”
Reference: Ithbat al-Hudat, Shaikh Shazan bin Jibraeel Qummi.
The Matter of Lineage and Narrations
This narration clearly states that the mother of Imam al-Mahdi (may Allah hasten his reappearance) was a noble princess of the Byzantine Empire. However, the discussion here is not just about authenticity but about the scholarly debate surrounding different narrations. To understand the reasons behind differing accounts, we must look at the methodology of earlier scholars in preserving and transmitting narrations.
Authenticity and Reliability of the Narrations
Many scholars, including Ibn Shadhan, have narrated these reports, but some of them are incomplete or have not reached their final stage of verification. Instead, these narrations have been repeatedly quoted in books of scholars without thorough authentication. For example, in Ithbat al-Hudat (The Proof of Guides), we find accounts attributed to great scholars, yet certain narrators have presented contradictions regarding the lineage of Imam al-Mahdi’s mother.
ابن شاذان في كتابه إثبات الرجعة قد نقل هذه الروايات عن بعض الفضلاء والمحدثين، لكنه لم يحقق في سلسلة الإسناد، ولهذا نجد أن بعض العلماء قد نقلوا هذه الروايات عنه دون التثبت من صحة النصوص المسندة.
Ibn Shadhan’s book is considered significant in this context. He was a scholar who collected both widely accepted and lesser-known reports. However, hadith critics have pointed out that some of his narrations were not widely known before the 5th century Hijri, meaning they were not transmitted with the same level of scrutiny as earlier hadith collections.
كتب العلامة الحر العاملي: “إن بعض الروايات التي أوردها ابن شاذان لم تكن معروفة في القرن الثالث أو الرابع الهجري، وإنما بدأت تظهر في القرن الخامس وما بعده، مما يستدعي النظر في مدى موثوقيتها.”
Additionally, scholars like Sheikh Hur al-Amili have noted that some narrations found in later books, such as Dala’il al-Imamah (The Signs of Leadership), were not as widely accepted in earlier centuries.
References:Kashf al-Ghummah (The Unveiling of Distress), vol. 3, p. 101
The Matter of Lineage and Narrations
It is indeed surprising that when this narration is presented in its proper context with its authentic chain of transmission, it is still dismissed by some. This raises the question: If renowned Shi’a scholars have acknowledged the significance of this narration, then why is it that some contemporary thinkers do not accept reports from such well-regarded books?
Most importantly, this narration discusses the story of the mother of Imam al-Mahdi (may Allah hasten his reappearance), which is of great significance.
Footnote:
• Manuscripts of Ithbat al-Raj‘ah found in the al-Ridawi Library
Special Women in History
The argument is based on the narration reported by Muhammad ibn Abdullah al-Jabir. In addition to this, Ibn Shadhan has also narrated a similar report. However, the narration attributed to Muhammad ibn Abdullah al-Jabir appears to be more detailed and in-depth.
Such discussions require deep scrutiny, especially regarding the principles of knowledge and methodology of verification.
Now, let us turn to the words of Ziyarah related to this matter:
السلام علی والدة الإمام، والمودعة أسرار الملك العلا، والحاملة لأشرف الأمانة، السلام عليكِ أيتها الصديقة الرضية، السلام عليكِ يا شبيهة أم موسى وابنة حواري عيسى، السلام عليكِ أيتها التقية النقية، السلام عليكِ أيتها المنعوتة في الإنجيل، المخطوبة بروح الله الأمين، من رغب في صلبها سبب السريين، والمستودعة أسرار رب العالمين، السلام عليكِ وعلى آبائكِ الحواريين، السلام عليكِ وعلى بعدكِ وولدكِ، السلام عليكِ وعلى روحكِ وبدنكِ الطاهر.
“Peace be upon the mother of the Imam, the one entrusted with the secrets of the celestial kingdom, the bearer of the most honored trust. Peace be upon you, O truthful and content one. Peace be upon you, O resemblance of the mother of Moses and the daughter of the disciple of Jesus. Peace be upon you, O pure and pious one. Peace be upon you, the one mentioned in the Gospel, the one engaged to the trustworthy Spirit of ALLAH. The one whose lineage was sought for a hidden reason, the one entrusted with the secrets of the Lord of the worlds. Peace be upon you and upon your forefathers, the disciples. Peace be upon you, your progeny, and your purified body and soul.”:
The Significance of This Ziyarah
This Ziyarah can also be presented as evidence, just as when Sayyiduna Jibra’il (peace be upon him) conveyed salutations to the blessed mother of the Prophet (peace and blessings be upon him). We do not refer to her as a Prophet, but we acknowledge her esteemed status. Similarly, scholars who have documented this Ziyarah did so out of reverence.
At the beginning of this Ziyarah, Shaykh al-Tanafushi writes:
زيارة أم القائم (عليه السلام) إلّاها على رجل من البحرين سمعته يزور
“The Ziyarah of the mother of al-Qa’im (peace be upon him) was narrated to me by a man from Bahrain, whom I heard reciting it.”
Imam Ibn al-Najjar al-Sharif recorded the Ziyarah of the mother of Imam al-Mahdi (may Allah hasten his reappearance), which was narrated to me by a Bahraini scholar. He began the Ziyarah with these words of supplication.
This statement clearly indicates that this Ziyarah is not attributed to an infallible (Ma‘sum), but rather, it is a supplication recited by a pious individual. Shaykh al-Tanafushi mentioned its transmission through a Bahraini narrator, but he did not claim that it was among the well-established and widely known Ziyarahs.
Today, even the well-documented and widely accepted Ziyarahs of the Ahl al-Bayt (peace be upon them) include phrases that require scholarly examination.
Overall, the discussion on the mother of Imam al-Mahdi (may Allah hasten his reappearance) remains extensive. There is no conclusive argument regarding the authenticity of the complete narration from Imam Ibn al-Najjar al-Sharif. Hence, as a mutawatir (mass-transmitted) narration, it does not carry the same level of reliability as other well-established hadith chains.
References :
• Al-isbat
Sindhi Lineage
Some scholars believe that the mother of Imam Azam Abu Hanifa (رحمتہ اللہ علیہ) belonged to the Sindh region. They present a narration from the famous historian Hussain bin Imran Al-Nasbi as evidence, which states that his mother visited Imam Muhammad Al-Baqir (علیہ السلام) along with her son. She requested prayers for a son, and Allah granted her Imam Abu Hanifa (رحمتہ اللہ علیہ) as a blessing.
It is also mentioned that Imam Abu Hanifa (رحمتہ اللہ علیہ) once visited Imam Muhammad Al-Baqir (علیہ السلام) and asked him a question. Imam Muhammad Al-Baqir (علیہ السلام) answered in detail, but then asked Imam Abu Hanifa, “Tell me, where was my great-grandfather, the leader of the universe, born?”
Imam Abu Hanifa (رحمتہ اللہ علیہ) replied, “In Makkah.”
Imam Muhammad Al-Baqir (علیہ السلام) smiled and said, “Then why do you speak in a language that is not from Makkah?”
This response left Imam Abu Hanifa (رحمتہ اللہ علیہ) astonished because the words he had just spoken were in Sindhi. Imam Muhammad Al-Baqir (علیہ السلام) then said, “It seems you are influenced by your mother’s language.”
Imam Abu Hanifa (رحمتہ اللہ علیہ) responded, “Indeed, I have heard that I was born with my mother’s prayers.”
Al-Hodayatil-kubra 355
Sindhi Language Connection
It is believed that Sindhi was spoken in the region where Imam Abu Hanifa (رحمتہ اللہ علیہ) lived, which strengthens the argument of his maternal Sindhi lineage.
There are also narrations that indicate the influence of Sindhi culture on Imam Abu Hanifa (رحمتہ اللہ علیہ). Some scholars argue that the evidence regarding his Sindhi maternal roots is weak, but others, like Sheikh Siddiq Taqi Al-Din Al-Bahari, strongly support the claim with historical references.
However, some additional words and interpretations were added later, which need proper verification. The authenticity of these narrations requires further scholarly examination.
References
Kamaludin 424
Discussion on the Authenticity of the Sindhi Lineage
Regarding Nasafi’s narration, he himself mentioned his conditions. He described the individual as an ascetic and noted his involvement in intellectual disputes, which casts doubt on the authenticity of his claims. Some of his narrations appear to be fabricated or contradictory when compared with other reports, making it difficult to verify their accuracy.
It is also important to mention that this book contains numerous scribal errors. Many researchers have pointed out these mistakes and clarified them. When a book has such errors, it becomes necessary to review its content critically to determine its authenticity.
References:
. Al-Ni’mat al-Kubra – Page 67
Doubtful Narration from Balasindiyyah
The narration regarding Sindhi ancestry is not explicitly stated nor firmly supported. Sheikh Sadiq and Sheikh Taqi al-Tusi (رحمتہ اللہ علیہما) have both recorded this narration, but with reservations about its authenticity.
When the narrator was asked about this claim, he responded:
“If such a report existed, my household would be the first to affirm it.”
Similarly, if a person’s spoken language changes over time, it does not necessarily mean they belong to that linguistic group. Many people learn and adapt to different languages due to their surroundings.
For instance, Hazrat Hakeem Jahan was proficient in Sindhi, but does that mean we should assume he was Sindhi? Not necessarily, as language proficiency alone does not determine one’s lineage.
Conclusion:
The claim that Hazrat Imam Rabbani (رحمتہ اللہ علیہ) had Sindhi ancestry remains unproven. No definitive historical evidence supports this assertion. Therefore, relying on such accounts for lineage confirmation is questionable.Original Homeland (Asl-e-Watan)
Jabir bin Abdullah Ansari (may Allah be pleased with him) was among those companions who were deeply interested in acquiring knowledge. He once asked Imam Muhammad al-Baqir (peace be upon him):
“What is your original homeland?”
This question arose because various narrations mention four different homelands associated with the noble lineage of the Imam (peace be upon him):
1. Rome (رومیہ)
2. Persia (فارس)
3. Sindh (سندھیہ)
4. The Maghreb (مغریہ)
Lineage and Roman Heritage
In the previous section, we discussed the significance of lineage. If we examine the narrations closely, a question arises: Did the mother of Imam al-Mahdi (peace be upon him) belong to the Byzantine Empire? If not, then why is there a contradiction in the narrations regarding her background? Scholars have debated this matter extensively, yet certain accounts provide strong evidence to support her Roman heritage.
Among these evidences, Shaikh Shazan bin Jibraeel Qummi (may Allah have mercy on him) has cited a narration in his book Ithbat al-Hudat, stating:
“Abu Muhammad al-Hasan al-Askari (peace be upon him) once told me: ‘O servant of Allah! I see that you wish to sacrifice yourself for me. Would you like to know about my circumstances and trials? By Allah, I am the son of the best of ALLAH’s servants and the Messenger of Allah (peace and blessings be upon him).’”
Reference: Ithbat al-Hudat, Shaikh Shazan bin Jibraeel Qummi.
The Matter of Lineage and Narrations
This narration clearly states that the mother of Imam al-Mahdi (may Allah hasten his reappearance) was a noble princess of the Byzantine Empire. However, the discussion here is not just about authenticity but about the scholarly debate surrounding different narrations. To understand the reasons behind differing accounts, we must look at the methodology of earlier scholars in preserving and transmitting narrations.
Authenticity and Reliability of the Narrations
Many scholars, including Ibn Shadhan, have narrated these reports, but some of them are incomplete or have not reached their final stage of verification. Instead, these narrations have been repeatedly quoted in books of scholars without thorough authentication. For example, in Ithbat al-Hudat (The Proof of Guides), we find accounts attributed to great scholars, yet certain narrators have presented contradictions regarding the lineage of Imam al-Mahdi’s mother.
ابن شاذان في كتابه إثبات الرجعة قد نقل هذه الروايات عن بعض الفضلاء والمحدثين، لكنه لم يحقق في سلسلة الإسناد، ولهذا نجد أن بعض العلماء قد نقلوا هذه الروايات عنه دون التثبت من صحة النصوص المسندة.
Ibn Shadhan’s book is considered significant in this context. He was a scholar who collected both widely accepted and lesser-known reports. However, hadith critics have pointed out that some of his narrations were not widely known before the 5th century Hijri, meaning they were not transmitted with the same level of scrutiny as earlier hadith collections.
كتب العلامة الحر العاملي: “إن بعض الروايات التي أوردها ابن شاذان لم تكن معروفة في القرن الثالث أو الرابع الهجري، وإنما بدأت تظهر في القرن الخامس وما بعده، مما يستدعي النظر في مدى موثوقيتها.”
Additionally, scholars like Sheikh Hur al-Amili have noted that some narrations found in later books, such as Dala’il al-Imamah (The Signs of Leadership), were not as widely accepted in earlier centuries.
References:Kashf al-Ghummah (The Unveiling of Distress), vol. 3, p. 101
The Matter of Lineage and Narrations
It is indeed surprising that when this narration is presented in its proper context with its authentic chain of transmission, it is still dismissed by some. This raises the question: If renowned Shi’a scholars have acknowledged the significance of this narration, then why is it that some contemporary thinkers do not accept reports from such well-regarded books?
Most importantly, this narration discusses the story of the mother of Imam al-Mahdi (may Allah hasten his reappearance), which is of great significance.
Footnote:
• Manuscripts of Ithbat al-Raj‘ah found in the al-Ridawi Library
Special Women in History
The argument is based on the narration reported by Muhammad ibn Abdullah al-Jabir. In addition to this, Ibn Shadhan has also narrated a similar report. However, the narration attributed to Muhammad ibn Abdullah al-Jabir appears to be more detailed and in-depth.
Such discussions require deep scrutiny, especially regarding the principles of knowledge and methodology of verification.
Now, let us turn to the words of Ziyarah related to this matter:
السلام علی والدة الإمام، والمودعة أسرار الملك العلا، والحاملة لأشرف الأمانة، السلام عليكِ أيتها الصديقة الرضية، السلام عليكِ يا شبيهة أم موسى وابنة حواري عيسى، السلام عليكِ أيتها التقية النقية، السلام عليكِ أيتها المنعوتة في الإنجيل، المخطوبة بروح الله الأمين، من رغب في صلبها سبب السريين، والمستودعة أسرار رب العالمين، السلام عليكِ وعلى آبائكِ الحواريين، السلام عليكِ وعلى بعدكِ وولدكِ، السلام عليكِ وعلى روحكِ وبدنكِ الطاهر.
“Peace be upon the mother of the Imam, the one entrusted with the secrets of the celestial kingdom, the bearer of the most honored trust. Peace be upon you, O truthful and content one. Peace be upon you, O resemblance of the mother of Moses and the daughter of the disciple of Jesus. Peace be upon you, O pure and pious one. Peace be upon you, the one mentioned in the Gospel, the one engaged to the trustworthy Spirit of ALLAH. The one whose lineage was sought for a hidden reason, the one entrusted with the secrets of the Lord of the worlds. Peace be upon you and upon your forefathers, the disciples. Peace be upon you, your progeny, and your purified body and soul.”:
The Significance of This Ziyarah
This Ziyarah can also be presented as evidence, just as when Sayyiduna Jibra’il (peace be upon him) conveyed salutations to the blessed mother of the Prophet (peace and blessings be upon him). We do not refer to her as a Prophet, but we acknowledge her esteemed status. Similarly, scholars who have documented this Ziyarah did so out of reverence.
At the beginning of this Ziyarah, Shaykh al-Tanafushi writes:
زيارة أم القائم (عليه السلام) إلّاها على رجل من البحرين سمعته يزور
“The Ziyarah of the mother of al-Qa’im (peace be upon him) was narrated to me by a man from Bahrain, whom I heard reciting it.”
Imam Ibn al-Najjar al-Sharif recorded the Ziyarah of the mother of Imam al-Mahdi (may Allah hasten his reappearance), which was narrated to me by a Bahraini scholar. He began the Ziyarah with these words of supplication.
This statement clearly indicates that this Ziyarah is not attributed to an infallible (Ma‘sum), but rather, it is a supplication recited by a pious individual. Shaykh al-Tanafushi mentioned its transmission through a Bahraini narrator, but he did not claim that it was among the well-established and widely known Ziyarahs.
Today, even the well-documented and widely accepted Ziyarahs of the Ahl al-Bayt (peace be upon them) include phrases that require scholarly examination.
Overall, the discussion on the mother of Imam al-Mahdi (may Allah hasten his reappearance) remains extensive. There is no conclusive argument regarding the authenticity of the complete narration from Imam Ibn al-Najjar al-Sharif. Hence, as a mutawatir (mass-transmitted) narration, it does not carry the same level of reliability as other well-established hadith chains.
References :
• Al-isbat
Sindhi Lineage
Some scholars believe that the mother of Imam Azam Abu Hanifa (رحمتہ اللہ علیہ) belonged to the Sindh region. They present a narration from the famous historian Hussain bin Imran Al-Nasbi as evidence, which states that his mother visited Imam Muhammad Al-Baqir (علیہ السلام) along with her son. She requested prayers for a son, and Allah granted her Imam Abu Hanifa (رحمتہ اللہ علیہ) as a blessing.
It is also mentioned that Imam Abu Hanifa (رحمتہ اللہ علیہ) once visited Imam Muhammad Al-Baqir (علیہ السلام) and asked him a question. Imam Muhammad Al-Baqir (علیہ السلام) answered in detail, but then asked Imam Abu Hanifa, “Tell me, where was my great-grandfather, the leader of the universe, born?”
Imam Abu Hanifa (رحمتہ اللہ علیہ) replied, “In Makkah.”
Imam Muhammad Al-Baqir (علیہ السلام) smiled and said, “Then why do you speak in a language that is not from Makkah?”
This response left Imam Abu Hanifa (رحمتہ اللہ علیہ) astonished because the words he had just spoken were in Sindhi. Imam Muhammad Al-Baqir (علیہ السلام) then said, “It seems you are influenced by your mother’s language.”
Imam Abu Hanifa (رحمتہ اللہ علیہ) responded, “Indeed, I have heard that I was born with my mother’s prayers.”
Al-Hodayatil-kubra 355
Sindhi Language Connection
It is believed that Sindhi was spoken in the region where Imam Abu Hanifa (رحمتہ اللہ علیہ) lived, which strengthens the argument of his maternal Sindhi lineage.
There are also narrations that indicate the influence of Sindhi culture on Imam Abu Hanifa (رحمتہ اللہ علیہ). Some scholars argue that the evidence regarding his Sindhi maternal roots is weak, but others, like Sheikh Siddiq Taqi Al-Din Al-Bahari, strongly support the claim with historical references.
However, some additional words and interpretations were added later, which need proper verification. The authenticity of these narrations requires further scholarly examination.
References
Kamaludin 424
Discussion on the Authenticity of the Sindhi Lineage
Regarding Nasafi’s narration, he himself mentioned his conditions. He described the individual as an ascetic and noted his involvement in intellectual disputes, which casts doubt on the authenticity of his claims. Some of his narrations appear to be fabricated or contradictory when compared with other reports, making it difficult to verify their accuracy.
It is also important to mention that this book contains numerous scribal errors. Many researchers have pointed out these mistakes and clarified them. When a book has such errors, it becomes necessary to review its content critically to determine its authenticity.
References:
. Al-Ni’mat al-Kubra – Page 67
Doubtful Narration from Balasindiyyah
The narration regarding Sindhi ancestry is not explicitly stated nor firmly supported. Sheikh Sadiq and Sheikh Taqi al-Tusi (رحمتہ اللہ علیہما) have both recorded this narration, but with reservations about its authenticity.
When the narrator was asked about this claim, he responded:
“If such a report existed, my household would be the first to affirm it.”
Similarly, if a person’s spoken language changes over time, it does not necessarily mean they belong to that linguistic group. Many people learn and adapt to different languages due to their surroundings.
For instance, Hazrat Hakeem Jahan was proficient in Sindhi, but does that mean we should assume he was Sindhi? Not necessarily, as language proficiency alone does not determine one’s lineage.
Conclusion:
The claim that Hazrat Imam Rabbani (رحمتہ اللہ علیہ) had Sindhi ancestry remains unproven. No definitive historical evidence supports this assertion. Therefore, relying on such accounts for lineage confirmation is questionable.
Western Lineage (نسبت مغربیۃ))
Some contemporary scholars have speculated that Imam Mahdi (علیہ السلام) has a connection with the Western regions (مغرب). They cite the following statement:
“الظاہر ان کلمة سوداء في نسخة العمانی زائدة اذ اتفقت الروایات علی ان الامام المھدی ﷺ رومیة، و لیست سوداء.”
“It appears that the word ‘سوداء’ (black) is an additional insertion in the Omani manuscript since all narrations agree that Imam Mahdi ﷺ is of Roman (Byzantine) origin and not black.”
From this, it is evident that Kirmani, in his book Al-Ghaybah, referenced a version of the manuscript containing this addition (الطریقہ). This suggests that narrations indicating Imam Mahdi’s origin in the West are weak.
When I examined this claim, I found that it refers to a fabricated narration and not an authentic hadith. In my view, such a hadith does not even exist. However, some Ahl al-Sunnah scholars have tried to interpret it by referencing certain ambiguous statements.
Shaykh Hafizullah has indicated that such a notion is weak and lacks strong evidence. Nevertheless, some narrations suggest that Imam Mahdi (علیہ السلام) will emerge from the Western lands (بلا دالمغرب).
This is also mentioned by Al-Zurqani in his commentary on Al-Tazkirah:
References:Al-Sheikh Ali al-Kirmani al-Aamili, Aadaab al-Nafa’i
Hadith References Regarding Imam Mahdi’s Emergence from the West
This is derived from the hadith of Umm Salamah (رضی اللہ عنہا) and Abu Hurairah (رضی اللہ عنہ):
“انه يخرج في آخر الزمان من المغرب الأقصى، يعيش النصر بين يديه اربعين ميلا، راياته بيض، وصفر فيها قوم يبايع باسم الله الأعظم مكتوب، فلا يهزم له راية، وقيام هند الرايات و اتباعها من ساحل البحر بموضع يقال له ماسنته من قبل المغرب.”
“Indeed, he will emerge at the end of times from the farthest western lands (المغرب الأقصى). Victory will follow him within forty miles, his banners will be white and yellow, and among them will be people who pledge allegiance to him in the name of Allah. No banner of his will be defeated. His army will rise with the banners of India, and his followers will gather along the seacoast in a place called ماسنته in the western region.”
This narration is attributed to Ibn Mas’ud and other Sahaba (رضی اللہ عنہم). However, there is debate regarding its authenticity, as some scholars regard it as weak or fabricated.
1. Al-Ithbat, p. 233
Western Emergence of Imam Mahdi (خروج امام مہدی از مغرب)
The hadith of Abu Hurairah (رضی اللہ عنہ) and Umm Salamah (رضی اللہ عنہا) states that Imam Mahdi will appear at the station of Ibrahim (مقام ابراہیم), where people will pledge allegiance to him. However, when the disbelievers refuse to acknowledge this pledge, a group will rise against them.
Ibn Mas’ud (رضی اللہ عنہ) and other companions have narrated that Imam Mahdi will emerge from the farthest western lands (المغرب الأقصى) at the end of times. His army will advance, consisting of white and yellow banners, and among them will be people inscribed with the Great Name of Allah (اسم اعظم). Their banners will never be defeated, and as his emergence progresses, it will be marked by significant events.
This force will continue its advance until the signs of the final confrontation manifest at a coastal region described as Masinatah (ماسنتہ), located towards the west.
If these narrations are accepted, they suggest that Imam Mahdi’s emergence will be from the West, but they do not necessarily indicate that his lineage originates from there.
Reference:
• Al-Tazkirah, Page 1204
Nawbiyah Lineage (نسبت نوبیہ))
The theory that Imam Mahdi has Nubian lineage (نسبت نوبیہ) has been discussed, but it relies on weak narrations. Some scholars have pointed out inconsistencies in these reports.
Shaykh Taqi al-Din has mentioned in Asul al-Kamil that some scholars have quoted a narration on this subject, but its reliability is questionable.
عَلِيُ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعَلِىِّ بْنِ مُحَمَّدِ الْقَاسَانِىِ جَمِيعاً عَنْ زَكّرِيَا بْنِ يَحْيَى بُنِ النُّعْمَانِ الصَّيْرَ فِيِّ قَالَ سَمِعُتُ عَلِيَّ بْنَ جَعْفَرٍ يُحَدِّثُ الْحَسَنَ بْنَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ اَلْحُسَيْنِ فَقَالَ: وَاللَّهِ لَقَدْ نَصَرَ ٱَللَّهُ أَبَا الحَسَنِ الرِّضَا عَلَيْهِ السَّلاَمُ فَقَالَ لَهُ الْحَسَنُ إِى وَاللَّهِ جُعِلْتُ فِدَاكَ لَقَدْ بَغَى عَلَيْهِ إِخْوَتُهُ فَقَالَ عَلِي بْنُ جَعْفَرٍ إِى وَ ٱَلَّهِ وَ نَحْنُ عُمُومَتُهُ بَغَيْنَا عَلَيْهِ فَقَالَ لَهُ ٱلْحَسَنُ جُعِلْتُ فِدَاكَ كَيْفَ صَنَعْتُمْ فَإِنّى لَحْم أَحْضُرْكُمْ قَالَ قَالَ لَهُ إِخْوَتُهُ وَ نَحْنُ أَيْضاً مَا كَانَ فِينَا إِمَامٌ قَطْ حَائِلَ اللَّوْنِ فَقَالَ لَهُمُ الرِّضَا عَلَيْهِ السَّلامُ هُوَ اِبْنِي قَالُوا فَإِنَّ رَسُولَ اللَّهِ صَلَّى النَّهُ عَلَيْهِ وَ آلِهِ قَدُ قَضَى بِٱلْقَافَةِ فَبَيْنَنَا وَ بَيْنَكَ الْقَافَةُ قَالَ اِبْعَثُوا أَنْتُمُ إِلَيْهِمُ فَأَمَّا أَنَا فَلَاَ وَ لا تُعْلِمُوهُمْ لِمَا دَعَوْتُمُوهُمْ وَلُتَكُونُوا فِي بُيُوتِكُمْ فَلَمَّا جَاءُوا أَقْعَدُ ونَا فِي ٱلْبُسْتَانِ وَ اِصْطَفَّ عُمُومَتُهُ وَإِخْوَتُهُ وَأَخَوَاتُهُ وَ أَخَذُوا اَلرّضَا عَلَيْهِ ٱلسَّلاَمُ وَ أَلْبَسُوهُ جُبَّةَ صُوفٍ وَ قَلَنْسُوَةًّ مِنْهَا وَ وَضَعُوا عَلَى عُنُقِهِ مِسْحَالوَ قَالُوا لَهُ اُدْخُلِ الْبُسْتَانَ كَأَنَّكَ تَعْمَلُ فِيهِ ثُمَّ جَاءُوا بِأَلِى جَعْفَرٍ عَلَيْهِ ٱلسَّلَاَمُ فَقَالُوا أَحِقُوا هَذَا الْغُلَاَمَ بِأَبِيهِ فَقَالُوا لَيْسَ لَهُ هَاهُنَا أَبٌّ وَ لَكِنَّ هَذَا عَمُّ أَبِيهِ وَ هَذَا عَمُّ أَبِيهِ وَ هَذَا عَمُّهُ وَ هَذِهِعَمَّنُهُ وَإِنْ يَكُنْ لَهُ هَاهُنَا أَبٌ فَهُوَ صَاحِبُ ٱلْبُسْتَانِ فَإِنَّ قَدَمَيْهِ وَ قَدَمَيْهِ وَاحِدَةٌ فَلَمَّا رَجَعَ أَبُو الْحَسَنِ عَلَيْهِ السَّلَاَمُ قَالُوا هَذَا أَبُوهُ قَالَ عَلِيُ بْنُ جَعْفَرٍ فَقُمْتُ فَمَصَصْتُ رِيقَ أَبِى جَعْفَرٍ عَلَيْهِ السَّلَامُ ثُمَّ قُلْتُ لَهُ أَشْهَدُ أَنَّكَ إِمَامِى عِنْدَ ٱللَّهِ فَبَكَى الرِّضَا عَلَيْهِ السَّلام ثُمَّ قَالَ يَا عَمِ أَلَمْ تَسْمَعْ أَبِى وَهُوَ يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى آللَّهُ عَلَيْهِ وَ آلِهِ بِإِلِى اِبْنُ خِيَرَةِ الْإِمَاءِ ابْنُ التُّوبِيَّةِ الطَّيِّبَةِ الَفَمِ المُنْتَجَبَةِ الرَّحِمِ وَيُلَهُمُ لَعَنَ اللَّهُ الْأُعَيْبِسَ وَ ذُرِّيَّتَهُ صَاحِبَ الَفِتْنَةِ وَ يَقْتُلَهُمُ سِنِينَ وَشُهُوراً وَأَيَّاماً يَسُومُهُمْ خَسُفاً وَيَسْقِيهِمْ كَأْساَ مُصَبَّرَقَةَ هُوَ الطَّرِيدُ الشَّرِيدُ الْمَوْتُورُ بِأَبِيهِ وَ جَدِّهِ صَاحِبُ الْغَيْبَةِ يُقَالُ مَاتَ أَوْ هَلَكَ أَىَّ وَادسَلَكَ أَفَيَكُونُ هَذَا يَا عَمِّ إِلَّ مِنِّي فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ.
Here is the English translation of the Arabic text:
Ali bin Ibrahim narrated from his father, and Ali bin Muhammad al-Qasani narrated together from Zakariya bin Yahya bin al-Nu’man al-Sayrafi. He said:
I heard Ali bin Ja’far narrating to al-Hasan bin al-Husayn bin Ali bin al-Husayn (peace be upon him), and he said:
“By Allah, indeed Allah has supported Abu al-Hasan al-Ridha (peace be upon him).”
So al-Hasan said to him, “Yes, by Allah! May I be sacrificed for you! His brothers have certainly oppressed him.”
Ali bin Ja’far replied: “Yes, by Allah! And even we, his uncles, also oppressed him.”
Al-Hasan then asked: “May I be sacrificed for you! How did you act? I was not present when it happened.”
Ali bin Ja’far said:
“His brothers and we, his uncles, said: ‘Never has there been an Imam among us who was of a different complexion.’
So al-Ridha (peace be upon him) said: ‘He is my son.’
They replied: ‘The Messenger of Allah (peace and blessings be upon him and his family) has ruled in cases like this using qiyāfa (expertise in physical resemblance). So, let there be qiyāfa between us and you.’
Al-Ridha (peace be upon him) said: ‘Send for them yourselves; as for me, I will not summon them. And do not inform them why you are calling them. Remain inside your houses.’
Then, when they arrived, they seated us in the garden, and his uncles, brothers, and sisters stood in a row.
They took al-Ridha (peace be upon him), dressed him in a woolen robe and a woolen cap, and placed a leather strap around his neck.
Then they said to him: ‘Enter the garden as if you were a laborer working inside it.’
Then, they brought Abu Ja’far (peace be upon him) and said to the qāfah (those skilled in physical resemblance): ‘Identify this boy’s father.’
They replied: ’He has no father here, but this is his father’s uncle, this is his father’s uncle, and this is his uncle. And this is his aunt.
But if he has a father here, then it is the owner of the garden, for his feet match his feet exactly.’
When Abu al-Hasan (peace be upon him) returned, they said: ‘This is his father!’
Ali bin Ja’far said:
“I then stood up, kissed the lips of Abu Ja’far (peace be upon him), and then said to him:
‘I bear witness that you are my Imam before Allah.’”
Then al-Ridha (peace be upon him) began to weep and said:
“O Uncle! Have you not heard my father say that the Messenger of Allah (peace and blessings be upon him and his family) said:
’My son is the best of the children of the bondmaids, the purest in lineage, the most chosen in womb, and the most excellent in character.
And may Allah curse al-Ubayṣ and his offspring, the source of tribulations.
For he shall be killed after years, months, and days, enduring humiliation and oppression. He shall be made to drink from a bitter cup.
He shall be a fugitive, wandering in exile, avenging his father and grandfather.
He shall be the one with occultation, and it will be said about him: “He has died! He has perished! Which valley has he wandered into?”
O Uncle! Could this person be anyone **other than me?’”
Ali bin Ja’far said: “I said, ‘You have spoken the truth! May I be sacrificed for you!’”
This narration is entirely clear: “May my father be sacrificed for him!” The most virtuous among all bondmaids.
How do you recognize that this recognition is not related to the Prophet ﷺ, but rather to the command of the era, referring to Imam al-Mahdi (may Allah hasten his reappearance)?
The proof of this is found in the phrase:
“He is the one who is separated from his homeland, far from his fathers, the one who will avenge his forefathers and possesses divine strength.”
These qualities belong exclusively to the Seal of the Successors, the Imam of the Time and cannot be attributed to anyone else.
Similarly, Imam al-Ridha (peace be upon him) was also specifically connected to the mother of the Imam of the Time, just as it has been narrated in various traditions. For example, it is narrated from Amir al-Mu’minin (peace be upon him):
بَابِی اِبْنُ خِیَرَةِ الْإِمَاءِ، يَسُوْمُهُمُ خَسْفاً وَيَسْقِيهِمْ كَأْسَ مَصْبُورَةً وَ
لَا يَجْلِبُهُمْ إِلَّا السَّيْفُ هَرْجًا
“May my father be sacrificed for him! The son of the best of bondmaids, he will crush them and make them taste bitter punishment. Nothing will bring them back except the sword and destruction.”
“He will appear on the earth and establish justice; he will annihilate them and eradicate their evil.”
This is why Mawla Noorani (a scholar) adopted the view that the mother of the Imam of the Time was a bondmaid, as stated in other hadiths. The phrase (Ibn Khiyarat al-Imā’) – ‘The son of the best bondmaids’ – contains a hidden reference to the true Imam of the time.
This also aligns with the statement of the Prophet ﷺ: “He is the one exiled (al-Tarīd).”
Additionally, it is an established fact that the Imam of the Time will appear from the direction of Nubia, and in various narrations, Nubia is symbolically linked with the mountains and valleys of Sudan, meaning his connection with Nubia is well established.
Reference:
Kitab al kafi 322/1
Doubt and Its Clarification
Allama Majlisi states that this narration refers to Imam al-Zaman (may Allah hasten his reappearance) because it attributes his mother to Nubian lineage. This is because the mother of Imam Muhammad Taqi (peace be upon him) was also Nubian, and similarly, the mother of Imam Mahdi (peace be upon him) was also from the same lineage.
The words of Fara’id al-Sharif regarding this are:
“The intended meaning is the mother of Imam Mahdi (peace be upon him), and the reference to ‘the best of bondmaids’ applies to the mother of Imam Muhammad Taqi (peace be upon him) because she was from Banu Qayzar and not Nubian.”
Therefore, according to Ibn Khiyarat, it is clear that this statement applies to both Imam Mahdi and other chosen Imams, particularly Imam Muhammad Taqi (peace be upon him), whose mother was from Persian royalty, while the mother of Imam al-Zaman was also from the same noble lineage.
. Al-Ghaybah: 233
Critical Analysis
The mother of Imam al-Zaman (peace be upon him) was the daughter of Banu Qayzar and not Nubian.
والمراد بابن خيرة الامام المهدى عليه، والمراد بخيرة الاماء ام الجوادفانها امه بواسطة لان أُمه بلا واسطة كانت بنت قيصر ، و لم تكن نوبية
The response to this claim is that Allama Majlisi’s statement contradicts necessity.
When a lineage is attributed to a specific origin, it is obligatory to present an explicit and solid basis for such an assertion. If Allama Majlisi had made a definite statement about the mother of Imam al-Zaman being Nubian, we would have accepted it.
However, in the absence of explicit and definitive evidence, such a claim remains inconclusive. Instead, the valid and reliable narrations indicate otherwise.
Thus, it is incorrect to categorically affirm that his mother was Nubian based on an incomplete assumption, since many authentic narrations contradict this view.
References:
Sharh Usool al-Kafi: 6/312.
Objection and Its Refutation
Allama Majlisi states that she [the mother of Imam al-Mahdi] was from the lineage of Imam al-Zamana. However, the objection raised is that according to the Qur’an, lineage is traced through the mother. Since it is confirmed that the noble lady, Sayyida Nargis, was the mother of Imam Muhammad Taqi (peace be upon him), and through him, the mother of Imam al-Mahdi (peace be upon him), then this would mean that she belongs to the noble lineage of Banu Hashim.
The reference for this is the following statement:
اخبرنى ابو القاسم جعفر بن محمد، عن محمد بن يعقوب، عن على بن ابراهيم بن هاشم، عن ابيه و على بن محمد القاسانى، جميعا عن زكريا بن يحى بن النعمان، قال : سمعت على بن جعفر بن محمد يحدث الحسن بن الحسين بن على بن الحسين، فقال فى حديثه: لقد نصر الله ابا الحسن الرضاع يه لما بغى عليه اخوته، وعمومته، وذكر حديثا طويلا حتى انتهى الى قوله: فقمت وقبضت على يدابي جعفر محمد بن على الرضاعاد وقلت له: اشهد انك امام عند الله، فبكى الرضاعيه، ثم قال: ياعم! الم تسمع ابى، وهو يقول: قال رسول صلى اللّٰه عليه وآله وسلم : بالى ابن خيرة الاماء النوبية الطيبة يكون من ولده الطريد الشريد، الموتور بابيه وجده، صاحب الغيبة ، فيقال مات أو هلك اى واد سلك ؟ فقلت : صدقت
جعلت فداك (مرآة العقول: ٣٨١/٣)
Abu al-Qasim Ja‘far bin Muhammad narrated to me, from Muhammad bin Ya‘qub, from ‘Ali bin Ibrahim bin Hashim, from his father, and ‘Ali bin Muhammad al-Qasani, both from Zakariya bin Yahya bin al-Nu‘man, who said:
I heard ‘Ali bin Ja‘far bin Muhammad narrating to Hasan bin Husayn bin ‘Ali bin Husayn. In his narration, he said:
“Indeed, Allah granted victory to Abu al-Hasan al-Ridha (peace be upon him) when his brothers and uncles acted unjustly towards him.”
He then narrated a lengthy hadith until he reached the point where he said:
“I stood up, took the hand of Abu Ja‘far Muhammad bin ‘Ali al-Ridha (peace be upon him), and said to him: ‘I bear witness that you are an Imam appointed by Allah.’”
At this, Imam al-Ridha (peace be upon him) wept and then said:
“O uncle! Have you not heard my father say that the Messenger of Allah (peace and blessings be upon him and his family) said: ‘Blessed is the son of the best of the noble Nubian bondwomen! From his descendants will be the abandoned, the exiled, the one avenged for his father and grandfather, the one who will go into occultation. People will say: He has died, or he has perished! In which valley has he wandered?’”
So I said: “You have spoken the truth! May I be your ransom.”
“The intended meaning is to highlight the noble status of Imam al-Mahdi (peace be upon him), and the reference to ‘the best of bondwomen’ pertains to the mother of Imam al-Jawad, as she, through an intermediary, was the daughter of Caesar and was not Nubian.”
This statement by Ibn Khizra establishes that Imam al-Mahdi’s mother, and through her, Imam Muhammad Taqi’s mother, belonged to a noble lineage and were not of a servile background.
(Mirat el uqool Mirror of the Intellects, Volume 3, Page 381)