Imam al-Mahdi’s mother was the daughter of a noble woman through an intermediary, not a slave girl.
To refute this misconception, it should be noted that Allama Majlisi’s statement contradicts the fundamental principle that lineage is traced through the mother. If we were to argue otherwise, then Allama Majlisi’s statement would need further clarification.
We present historical reports that establish her noble lineage. Those who misinterpret the Qur’an to imply otherwise must provide clear and valid evidence. Otherwise, the reports proving her noble status stand undisputed, making any opposing argument baseless and illogical.
References:
Sharh Usul al-Kafi, vol. 6, p. 312
Clarification of Misconceptions
If this narration is examined in a broader context, it becomes evident that the mention of “Nubian” refers to the mother of Imam Muhammad Taqi (peace be upon him), not the mother of Imam al-Mahdi (peace be upon him), who was in occultation. This distinction arises because previous narrations have already established that Imam al-Mahdi’s mother was not of Nubian descent. Hence, this narration cannot be used as evidence to prove otherwise.
The response to this is that since this narration does not explicitly contradict the previously mentioned reports, there is no need to reject it. Scholars have accepted it as authentic, as it aligns with fundamental principles. However, when a narration contradicts fundamental principles, it must be critically examined. Since this narration does not inherently contradict other authentic narrations, it remains acceptable.
The confusion arises because, in some reports, variations in the description of Imam al-Mahdi’s mother appear. However, our scholarly methodology requires that ambiguous narrations be analyzed in light of well-established traditions. Since prior reports confirm that Imam al-Mahdi’s mother was not Nubian, this particular narration must be interpreted in a manner that aligns with the established facts.
For example, some narrations mention that his mother was from Sudan (North Africa). However, such reports are not widely accepted. Scholars like Ibn Zubayr and Ibn Numaifi have rejected these reports based on their chains of transmission.
أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدٍ بْنِ سَعِيدٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْمُفَضَّلِ وَسَعْدَانُ بْنُ إِسْحَاقَ بُنِ سَعِيدٍ وَ أَحْمَدُ بْنُ الْحُسَيْنِ وَ مُحَمَّدُ بْنُأَحْمَدَ بْنِ الحَسَنِ الْقَطَوَانِيْ جَمِيعًا عَنِ الحَسَنِ بُنِ مَحُبُوبِ عَنْهِشَامٍ بُنِ سَالِمِ الْجَوَالِيقِي عَنْ يَزِيدَ الْكَنَاسِيِّ قَالَ سَمِعْتُ أَبَاجَعْفَرِ الْبَاقِرَ عَلَيْهِ السَّلاَمُ يَقُولُ: إِنَّ صَاحِبَ هَذَا الْأَمْرِ فِيهِ شَبَهٌ مِنْيُوسُفَ اِبْنُ أَمَةٍ سَوْدَاءَ يُصْلِح اللَّهُ لَهُ أَمْرَهُ فِي لَيْلَةٍ.
Narrated by:
Ahmad bin Muhammad bin Sa‘eed bin Sa‘d bin Hisham bin Saalih al-Jawhari, from Yazid bin Ziyad al-Kindi, who said:
I heard Abu Ja‘far al-Baqir (peace be upon him) say:
“When the one destined for this affair (Imam al-Mahdi) rises, he will resemble Prophet Yusuf (peace be upon him) in appearance, and his mother will be of dark complexion, like the best of bondwomen.”
References
1. Al-Istibsar, Volume 3, Page 458/48
This narration indicates a historical reality. It refers to Imam al-Mahdi’s (peace be upon him) honorable mother being of Sudanese descent. The narration clearly points towards a connection with Rome, suggesting that she was taken to Rome in the past as a slave before eventually being brought to the lands of Islam. This is because historical records indicate that Sudanese slaves were frequently taken to Rome during that era.
Additionally, there is an implicit reference to the Nubian lineage in this narration. During that period, Nubians were distinguished by their unique physical features, particularly their dark skin. Many slaves from the regions of Sudan and Ethiopia were referred to as Nubians.
Scholarly Analysis and Discussion
Some contemporary scholars have found certain aspects of these narrations unusual. For example, in one narration, the word “Sudan” (black) appears in the text:
الظاهر ان كلمة سوداء فى نسخة النعمانى زائدة، حيث اتفقتالروايات على ان ام المهدى اعلية رومية، او مغربية ، و ليستسوداء.
“It appears that the word Sudan was an additional insertion in the version found in al-Nu‘mani’s manuscript. The agreed-upon narrations state that the mother of Imam al-Mahdi (peace be upon him) was either Roman or Maghrebi, and not Sudanese.”
This implies that the term “Sudan” might have been an interpolation in some versions of al-Nu‘mani’s text, as other authentic narrations confirm that Imam al-Mahdi’s mother was of either Roman or North African origin.
1. Sheikh Ali al-Korani al-Amili, Ahadith al-Anfu al-Qadim
Possible Explanations for the Discrepancy
1. Variation in Manuscripts – In some versions of al-Ghaybah (The Occultation), the word Sudan appears, whereas in others, it does not. This raises the possibility that the term was later added by scribes.
2. Linguistic Considerations – The term Sudan might have been used in a general sense, referring to darker-skinned people rather than specifically to Sudanese origins.
3. Scholarly Clarifications – Ibn Abi Zaynab, in his book, made a distinction in the final chapters, clarifying that the narrations should be understood metaphorically rather than literally. He also confirmed that Imam al-Mahdi’s mother had a Roman lineage, aligning with other narrations.
References:
2. Mu‘jam Ahadith Imam al-Mahdi, vol. 3, page 232
The Response to This Objection Can Be Given as Follows:
فاعتبروا يا اولى الابصار الناظرة بنور الهدى والقلوب السليمةمن العمى المشرقة بالإيمان و الضياء بهذا القول قول الإمامينالباقر و الصادق عليه السّلام فى الغيبة وما فى القائم عليهالسلام من سنن الأنبياء عليهم السّلام من الاستتار والخوف وأنهابن أمة سوداء يصلح اللّٰه له أمره فى ليلة
Among the blindness of humanity is their lack of belief in the Imam and their ignorance of the truth. This is evident in the statements of Imam al-Baqir and Imam al-Sadiq (peace be upon them) regarding the occultation. The state of the Qaim (Imam Mahdi) is in accordance with the traditions of the prophets (peace be upon them), as it involves concealment and fear. It is also mentioned that he will be from a Sudanese lineage, and Allah will rectify his affairs in a single night.
The intelligent ones will understand and recognize the truth. Imam Muhammad al-Baqir and Imam Ja’far al-Sadiq (peace be upon them) have informed us about the occultation, stating that the Qaim will be in a state of fear, uncertainty, and distress due to the people’s rejection. However, in one night, Allah will establish his rule and grant him victory.
This statement further confirms the narration that mentions the word Sudan as correct and without any doubt regarding its authenticity.
Additionally, this narration is recorded through another reliable chain of transmission, which includes both Sunni and Shia sources. Sheikh al-Saduq has also documented it in Kamal al-Din.
حَدَّ ثَنَا عَبُدُ الْوَاحِدِ بُنُ مُحَمَّدِ بُنِ عُبْدُورس رَضِيَ ٱللَّهُ عَنْهُ قَالَحَدَّثَنَا أَبُو عَمْرِو الْكَشِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ حَدَّثَنَاعَلِيُ بْنُ مُحَمَّدٍ الْقُمِّىُّ عَنْ مُحَمَّدِ بُنِ أَحْمَدَ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَبُنِهَا شِمٍ عَنْ أَبِي أَحْمَدَ الْأَزْدِيِّ عَنْ ضُرَيْسِ الْكُنَاسِيِ قَالَ سَمِعْتُأَبَا جَعْفَرٍ عَلَيْهِ السَّلَاَمُ يَقُولُ: إِنَّ صَاحِبَ هَذَا الْأَمْرِ فِيهِ سُنَّةٌ مِنْيُوسُفَ إِبْنُ أَمَةٍ سَوْدَاءَ يُصْلِحُ اللَّهُ عَزَّ وَ جَلَّ أَمْرَهُ فِي لَيْلَةٍ وَاحِدَةٍ.
Abd al-Wahid bin Muhammad bin Abdus (may Allah be pleased with him) narrated to us, saying: Abu Amr al-Kashi narrated to us, saying: Muhammad bin Mas’ud narrated to us, saying: Ali bin Muhammad al-Qummi narrated to us from Muhammad bin Ahmad bin Yahya from Ibrahim bin Hashim from Abu Ahmad al-Azdi from Durays al-Kanasi, who said:
I heard Abu Ja’far (Imam al-Baqir, peace be upon him) say:
“Indeed, the Master of this affair (Imam Mahdi) has a resemblance to Yusuf (Prophet Joseph); he is the son of a dark-skinned bondwoman. Allah, the Almighty and Majestic, will rectify his affair in a single night.”
References: Al-Gaiba 168
Ja’far al-Kadhdhāb (a false claimant) was asked about the Imam and he replied:
“Indeed, the master of this affair will have a tradition like that of Prophet Yusuf. He will emerge from a Sudanese lineage, and Allah will rectify his affairs in a single night.”
This narration has been transmitted by multiple sources, including well-known scholars and hadith collectors.
This narration falls under the category of reports that conclusively put an end to disputes. After such a narration, there remains no room for doubt, as it clearly states that the mother of Imam Mahdi (may Allah hasten his reappearance) was a noblewoman of dark complexion. This confirms the authenticity of the mentioned narration and removes any confusion regarding the description of his mother.
There are also some supporting narrations, among which are those stating that Imam Mahdi (may Allah hasten his reappearance) will have a wheat-colored complexion.
For example, in Kitab al-Ghaybah by Sheikh Tusi, it is narrated from Jabir bin Yazid, who quoted from Imam Muhammad al-Baqir (peace be upon him), saying:
المهدى عليد رجل من ولد فاطمة، وهو رجل آدم
“The Mahdi will be a man from among my descendants. He will have a broad forehead, a prominent nose, and a slight curvature in his thighs. He will be the son of a noblewoman and a righteous servant, resembling Musa bin Imran (Prophet Moses, peace be upon him) in his dignity and stature.”
Sayyid Ibn Tawus also narrated from Imam Musa al-Kadhim (peace be upon him), who narrated from his forefathers (peace be upon them), stating:
ذلك المهدى من آل محمد صلى عليه و آله ، قال : بالبى المنبدحالبطن المقرون الحاجبين احمش الساقين بعيد ما بين المنكبيناسمر اللون يعتاده مع سمرته صفرة من سهر الليل بالى من ليلهيرعى النجوم ساجدا وراكعا بابي من لا ياخذه فى اللّٰه لومة لائممصباح الدجى بالى القائم بامر اللّٰه
“That Mahdi will be from the family of Muhammad (peace and blessings be upon him and his progeny). He will have a wheat-colored complexion, lean body, prominent nose, and a slightly curved thigh. He will disappear like the Prophet Yusuf (peace be upon him) and will not be recognized. He will be found in the darkness of the night, worshipping his Lord and weeping like a grieving mother mourning her lost child. He will be the lamp of guidance in the darkness, the dawn of truth, and the flag of divine justice.”
Some individuals have been blessed with the opportunity to visit Imam Mahdi (may Allah hasten his reappearance). They have described his physical features, and their descriptions align with the reports that confirm his appearance. One such report states that he has a wheat-colored complexion. A similar account is found in historical narrations:
When people saw the coffin being carried from the house of Imam (peace be upon him), they assumed that the deceased was the Imam himself. However, when they opened the shroud to perform the final rites, they saw a face that was different from the Imam’s, with a wheat-colored complexion and curly hair. (Ghayat al-Wasa’il, p. 2000)
In another incident, the coffin of a beautiful woman was being taken for burial. A scholar instructed the funeral participants to move aside, saying, “Step back, for I am more deserving of leading the funeral prayer for my father.” Upon hearing this, people moved away, and the scholar’s face turned pale out of shock.
It is evident from narrations that in the hadith of Imam Ja’far al-Sadiq (peace be upon him), the word “samh” (سمح) refers to a fair complexion, while “adam” (آدم) means wheat-colored. This distinction exists because Arabs use different terms for various shades of complexion. Particularly in reports concerning Imam Mahdi (may Allah hasten his reappearance), the term “wheat-colored” is frequently used, confirming a slightly darker shade.
Furthermore, other narrations do not contradict this subject; rather, they reinforce it. It is possible that people perceived a different complexion due to factors such as lighting or circumstances at the time. This is comparable to how colors may appear differently under various lighting conditions. (Ghayat al-Wasa’il, p. 2000)
Additionally, there are supporting narrations regarding this matter. For instance, Sheikh Tusi narrated from Jabir bin Yazid, quoting Imam Muhammad al-Baqir (peace be upon him), who said:
“The Mahdi will be from my descendants. He will have a wheat-colored complexion, a noble lineage, and a radiant presence.”
This stance is also supported by the narration of Ya’qub bin Zurab, which indicates that Imam Mahdi (may Allah hasten his reappearance) has a mole of a wheat-colored shade. Sheikh Tusi has also narrated this with his chain of transmission:
أَحْمَدُ بْنُ عَلِيِّ الرَّازِى عَنْ أَنِي اَلْحُسَيْنِ مُحَمَّدِ بُنِ جَعْفَرِ الْأَسَدِئِ قَالَحَدَّثَنِى الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرِ الْأَشْعَرِىُّ الْقُمِّىُّ قَالَ حَدَّثَنِىيَعْقُوبُ بْنُ يُوسُفَ الضَّرَّابُ الْغَسَاقِي فِي مُنْصَرَ فِهِ مِنْ أَصْفَهَانَقَالَ:
تَجَجْتُ فِي سَنَةٍ إِحْدَى وَثَمَانِين وَمِائَتَيْنِ وَ كُنْتُ مَعَ قَوْمٍ مُخَالِفِينَمِنْ أَهْلِ بَلَلِنَا. قَلَمَّا قَدِ مُتَامَكَةَ تَقَدَّمَ بَعْضُهُمْ فَا كَتَرَى لَتَادَاراً فِي
زُقَاقٍ بَيْنَ سُوقِ اللَّيْلِ وَ هِيَ دَارُ خَلِيَجَةَ عَلَيْهَا السَّلاَمُ تُسَهَّى دَارَالرِّضَا عَلَيْهِ السَّلَامُ وَفِيهَا عَجُوزْ سَمرَاءُ فَسَأَلْتُهَا لَمَا وَقَفْتُ عَلَىأَنَّهَا دَارُ الرِّضَا عَلَيْهِ السَّلاَمُ مَا تَكُونِينَ مِنْ أَصْحَابِ هَذِهِ الدَّارِ وَ لِمَسُمِيَتُ دَارَ الرِّضَا فَقَالَتْ أَنَا مِنْ مَوَالِمِهِمْ وَ هَذِهِ دَارُ الرِّضَا عَلَيْهِالسَّلاَمُ عَلِيِّ بْنِ مُوسَى عَلَيْهِ السَّلاَمُ أسكنيها (أَسكَنَنِيهَا ) الْحَسَنُبْنُ عَلِيٍّ عَلَيْهِ السَّلَاَمُ فَإِنِّي كُنْتُ مِنْ خَلَمِهِ. فَلَمَّا سَمِعْتُ ذَلِكَ مِنْهَاأَنِسُتُ بِهَا وَ أَسْرَرْتُ الْأَمْرَ عَنْ رُفَقَانِي الْمُخَالِفِينَ فَكُنْتُ إِذَا اِنْصَرَفْتُمِنَ الطَوَافِ بِاللَّيُلِ أَنَامُ مَعَهُمْ فِي رِوَاقٍ فِي الدَّارِ وَنُغْلِقُ الْبَابَ وَنُلْقِى خَلْفَ الْبَابِ حَجَراً كَبِيراً كُنَّا نُدِيرُ خَلْفَ الْبَابِ.
فَرَأَيْتُ غَيْرَ لَيْلَةٍ ضَوْءَ التِّرَاجِ فِي الرِّوَاقِ الَّذِي كُنَّا فِيهِ شَبِيهاً بِضَوْءِالْمَشْعَلِ وَ رَأَيُتُ الْبَابَ قَدِ اِنُفَتَحَ وَ لا أَرَى أَحَداً فَتَحَهُ مِنْ أَهْلِ الدَّارِوَرَأَيْثُ رَجُلاً رَبْعَةَّ أَسْمَرَ إِلَى الصُّفْرَةِ مَا هُوَ قَلِيلَ آللَّحْمِ فِي وَجْهِهِسَتَجَادَةٌ عَلَيْهِ قَمِيصَانِ وَإِذَارْ رَقِيقٌ قَدْ تَقَتَّعَ بِهِ وَفِي رِجْلِهِ نَعْلْ طَاقٌفَصَعِدَ إِلَى الْغُرْفَةِ فِي الدَّارِ حَيْثُ كَانَتِ الْعَجُوزُ تَسْكُنُ … فَلَمَّا رَأَيُتُهَذِهِ الْأَسْبَابَ ضَرَبَ عَلَى قَلْبِي وَوَقَعَتْ فِي قَلْبِي فِتْنَةً فَتَلَطَّفْتُالْعَجُوزَ وَ أَحْبَبْتُ أَنْ أَقِفَ عَلَى خَبَرِ ٱلرَّجُلِ فَقُلْتُ لَهَا يَا فُلانَةُ إِنِّىأُحِبُّ أَنْ أَسْأَلَكَ وَأُقَاوِضَكَ مِنْ غَيْرِ حُضُورِ مَنْ مَعِى فَلَاَ أَقْدِرُ عَلَيْهِفَأَتَا أُحِبُّ إِذَا رَأَيْتِنِي فِي الدَّارِ وَحْدِى أَنْ تَنْزِلى إِلَىّ لِأَسْأَلَكِ عَنْ أَمْرٍفَقَالَتْ لِ مُسْرِعَةً وَأَنَا أُرِيدُ أَنْ أُسِرَ إِلَيْكَ شَيْعً فَلَمْ يَتَهَيَّأْلِى ذَلِكَ مِنْأَجُلٍ مَنْ مَعَكّ فَقُلْتُ مَا أَرَدُتِ أَنْ تَقُولِى.
فَقَالَتْ يَقُولُ لَكَ. وَلَمْ تَذْكُرُ أَحَداً لاَتُخَاشِنْ أَصْحَابَكَ وَشُرَكَاءَكَةَلاَتُلاَحِهِمْ فَإِنَّهُمْ أَعْدَاؤُكَ وَدَارِهِمْ فَقُلْتُ لَهَا مَنْ يَقُولُ فَقَالَتْ أَنَا أَقُولُفَلَمْ أَجُسُرْ لِمَا دَخَلَ قَلْبِي مِنَ ٱلْهَيْبَةِ أَنْ أُرَاجِعَهَا فَقُلْتُ أَىَّ أَصْحَابِىتَعْنِينَ فَظَنَنُتُ أَنَّهَا تَعْنِى رُفَقَانِيَ أَلَّذِينَ كَانُوا مُحَجَاجاً مَعِى
قَالَتْ شُرَ كَاؤُكَ الَّذِينَ فِي بَلَدِكَ وَ فِي الدَّارِ مَعَكَ وَ كَانَ جَرَى بَيْنِى وَبَيْنَ الَّذِينَ مَعِى فِي الدَّارِ عَنَتْ فِي الدِّينِ فَسَعَوْا لِي حَتَّى هَرَبْتُ وَاِسْتَتَرْتُ بِذَلِكَ السَّبَبِ فَوَقَفْتُ عَلَى أَنَّهَا عَنَتْ أُولَئِكَ فَقُلْتُ لَهَا مَاتَكُونِينَ أَنْتِ مِنَ الرِّضَا.
فَقَالَتْ كُنْتُ خَادِمَةً لِلْحَسَنِ بُنِ عَلِيٍ عَلَيْهِ السَّلَاَمُ فَلَمَّا اِسْتَيْقَنْتُ ذَلِكَقُلْتُ لَأَسْأَلَنَّهَا عَنِ الْغَائِبِ عَلَيْهِ السَّلَام فَقُلْتُ بِاللَّهِ عَلَيْكِ رَأَيْتَهُ بِعَيْنِكِفَقَالَتْ يَا أَخِى لَمْ أَرَهُ بِعَيْنِي فَإِنِّي خَرَجُتُ وَ أُخْتِى حُبْلَى وَبَشَرَنِيالْحَسَنُ بْنُ عَلِيٍّ عَلَيْهِ السَّلامُ بِأْنِّى سَوْفَ أَرَاهُ فِي آخِرِ عُمُرِى وَقَالَلِى تَكُونِينَ لَهُ كَمَا كُنُتِ لِي
Ahmad bin Ali al-Razi narrated from al-Husayn Muhammad bin Ja‘far al-Asadi, who said: Al-Husayn bin Muhammad bin ‘Amir al-Ash‘ari al-Qummi narrated to me, saying: Ya‘qub bin Yusuf al-Darrab al-Ghassaqi narrated to me in his return from Isfahan, saying:
“I performed Hajj in the year 281 AH and was with a group of people who held opposing beliefs from the people of our land. When we reached Mecca, some of them went ahead, and there was a gathering in an alley between the Night Market and the house of Khadijah (peace be upon her), which is also known as the house of al-Ridha (peace be upon him). Inside, there was an elderly dark-skinned woman. When I realized that this was the house of al-Ridha (peace be upon him), I asked her, ‘Are you one of the people of this house? And why is it called the House of al-Ridha?
She replied, ‘I am one of their loyal followers. This is the house of al-Ridha (peace be upon him). ‘Ali bin Musa al-Ridha (peace be upon him) resided here. Al-Hasan bin ‘Ali (peace be upon him) settled me here because I used to be his servant.’
When I heard this from her, I felt a sense of familiarity and concealed this matter from my companions who held opposing beliefs. Whenever I returned from the night circumambulation (Tawaf), I would sleep with them in a chamber within the house, locking the door and placing a large stone behind it.
On more than one night, I saw a light in the chamber that resembled the glow of a torch. I saw the door open without seeing anyone from the household opening it. Then I saw a man of medium height, brownish-yellow in complexion, not very fleshy, with a serene face. He wore two shirts and a thin waist wrap, with a sandal on his foot. He ascended to the room where the elderly woman resided.
Upon witnessing these events, my heart was struck, and confusion filled me. I approached the elderly woman gently, eager to know about the man. I said to her, ‘O lady, I want to ask you something privately, away from my companions, but I cannot find the opportunity. I wish that when you see me alone in the house, you would come down to me so I can ask you about something.’
She quickly responded, ‘I, too, wish to tell you something, but I have been unable to because of those with you.’
I asked, ‘What did you want to say?’
She said, ‘Someone tells you not to be harsh with your companions and partners, nor argue with them, for they are your enemies and will betray you.’
I asked her, ‘Who says this?’
She replied, ‘I say it.’
I did not dare to question her further due to the awe that filled my heart. I then asked, ‘Which companions do you mean?’ I initially thought she was referring to my travel companions.
She said, ‘Your partners in your homeland and those who are with you in the house.’
There had been religious disputes between me and those in the house, and they had plotted against me until I had to flee and go into hiding. So, I realized she was referring to them.
I then asked her, ‘What is your relation to al-Ridha?’
She replied, ‘I was a servant of al-Hasan bin ‘Ali (peace be upon him).’
When I was certain of this, I decided to ask her about the Hidden One (peace be upon him). I said, ‘By Allah, have you seen him with your own eyes?’
She said, ‘O my brother, I have not seen him with my own eyes. I left while my sister was pregnant. However, al-Hasan bin ‘Ali (peace be upon him) gave me the glad tidings that I would see him at the end of my life. He said to me, “You will serve him just as you have served me.”’
“In the statement of that woman, it is mentioned that the Imam did not see with his own eyes. However, when my sister, who was pregnant at the time, came out from there, it became clear that the meaning of this was that she was referring to the sister of Imam of the era (Imam Zamana), not his mother. If not, then there is no reason to relate this statement to the Imam of the era.
Such different types of narrations make it difficult for us to be certain about this matter. It is possible that Imam Mahdi (may Allah be pleased with him) is indeed the son of the mother of Hazrat Ashraf (may Allah be pleased with him), or these are just African theories that have no relation to reality.”
Main Conclusion:
In the discussions and debates, it becomes evident that the most dominant opinion regarding Imam Zamana (may Allah be pleased with him) is that his mother was originally from a foreign land, and most likely, she was not from the noble Quraysh lineage. However, since the narrations regarding this are not definitive, further research and discussion are needed to ascertain the accuracy of these reports.
Final Law:
Additional evidence also supports this claim. Therefore, for our readers, it is now evident that the narration contradicts the well-established traditions of the infallibility of the Ahl al-Bayt. We had started clarifying this issue, and now we can further expand on it. Imam Zamana (may Allah be pleased with him) being the son of a non-Arab mother has been widely popularised over time.
Here, another question can arise: How did the pure Ahl al-Bayt accept such a thing and allow it to be narrated?