Now that the tradition of “Rahni” is obsolete, which mentions in detail your arrival with the captives, the question remains as to how this most honorable lady entered the courtyard of the “House of Mortada” (i.e., the household of Imam Ali).
Ownership
Here we have to discuss another important point. When this virtuous lady entered the House of Chastity after being a slave girl, under whose ownership was she? According to the tradition of “Rahni,” she was the property of Imam Ali Naqi (peace be upon him), as we have discussed in detail in the previous pages regarding that tradition. In contrast, there are other traditions that prove that this lady was the slave girl of Lady Hakima, the daughter of Imam Muhammad Taqi (peace be upon him). Thus, Sheikh Saduq (may ALLAH have mercy on him) has narrated a tradition from Lady Hakima, in which she answered questions about the Imam of the Time (i.e., the twelfth Imam). That tradition is as follows:
يَا مَوْلاَتِي هَلْ كَانَ لِلْحَسَنِ عَلَيْهِ السَّلاَمُ وَلَدْ فَتَبَشَّمَتْ ثُمَّ قَالَتْ إِذَالَهُمْ يَكُنْ لِلْعَسَنِ عَلَيْهِ السَّلاَمِ عَقِبٌ فَمَنِ الْحُجَّةُ مِنْ بَعْدِهِ وَقَدْأَخْبَرْتُكَ أَنَّهُ لا إِمَامَةَ لِأَخَوَيْنِ بَعْدَ الْحَسَنِ وَ الْحُسَيْنِ عَلَيْهِمَا السَّلاَمُفَقُلْتُ يَا سَيِّدَتِي حَدِّثِينِى بِوِلاَدَةِ مَوْلاىَ وَ غَيْبَتِهِ عَلَيْهِ السَّلَاَمُ قَالَتْنَعَمُ كَانَتْ لِ جَارِيَةٌ يُقَالُ لَهَا نَرُجِسُ فَزَارَنِي اِبْنُ أَخِي فَأَقْبَلَ يَجْدِقُالنَّظَرَ إِلَيْهَا فَقُلْتُ لَهُ يَا سَيِّدِي لَعَلَّكَ هَوِيتَهَا فَأْرُسِلُهَا إِلَيْكَ فَقَالَ لَهَالاَ يَاعَمَةٍ وَلَكِنى أَتَعَجَّبُ مِنْهَا فَقُلُتُ وَمَا أَعْجَبَكَ مِنْهَا فَقَالَ عَلَيْهِالسَّلَامُ سَيَخْرُجُ مِنْهَا وَلَدْ كَرِيمٌ عَلَى اللَّهِ
عَزَّوَ جَلَّ الَّذِى يَمْلَأْ اللَّهُ بِهِ الْأَرْضَ عَدْلاً وَقِسُطاً كَمَا مُلِئَتُ جَوْراً وَخُلْمًا فَقُلْتُ فَأْرْسِلُهَا إِلَيْكَ يَا سَيِّدِي فَقَالَ اِسْتَأْذِنِى فِي ذَلِكَ أَبِيعَلَيْهِ السَّلَاَمُ قَالَتْ فَلَبِسْتُ ثِيَابٍ وَ أَتَيْتُ مَنْزِلَ أَبِى الْحَسَن عَلَيْهِالسَّلاَمُ فَسَلَّمْتُ وَ جَلَسُتُ فَبَدَأَنِي عَلَيْهِ السَّلَامُ وَقَالَ يَا حَكِيمَةُاِبْعَثِي نَرْجِسَ إِلَى اِبْنِى أَبِي مُحَمَّدٍ قَالَتْ فَقُلْتُ يَا سَيِّدِي عَلَى هَذَاقَصَدْتُكَ عَلَى أَنْ أَسْتَأْذِنَكَ فِي ذَلِكَ فَقَالَ لِي يَا مُبَارَكَةُ إِنَّ ٱللَّةَ تَبَارَكَوَ تَعَالَى أَحَبَّ أَنْ يُشْرِكَكِ فِي الْأَجُرِ وَ يَجْعَلَ لَكِ فِي الْخَيْرِ نَصِيباًقَالَتْ حَكِيمَةُ فَلَمْ أَلَّبَثْ أَنْ رَجَعْتُ إِلَى مَنْزِلى وَزَيَّنْتُهَا وَ وَهَبْتُهَالِأَبِى مُحَمَّدٍ عَلَيْهِ ٱلسَّلَامُ وَ جَمَعْتُ بَيْنَهُ وَ بَيْتَهَا فِي مَنْزِلى فَأَقَامَعِنْدِي أَيَّاما ثُمَّ مَضَى إِلَى وَالِدِهِ عَلَيْهِ السَّلاَمُ وَوَجَّهُتُ بِهَا
مَعَه
I asked, “O Lady, does Imam Askari have any children?” She smiled and said, “If Imam Hasan Askari does not have a son, then who will be the Proof of ALLAH upon His creation after him? And I have already told you that after Imam Hasan and Imam Husayn (peace be upon them), the Imamate will never be held by two brothers again.”
I said, “O my Lady, tell me about the birth and occultation of my master (Imam Mahdi).” She replied:
“Yes! I had a کنیز (Kaneez – female slave/servant) named Narjis. My nephew (Imam Hasan Askari) came to visit me and his eyes fell upon my کنیز. I said, ‘O my master! If you like this کنیز, I will give her to you.'”
He said, “No, aunt! I was just surprised by her.”
I asked, “What kind of surprise?”
He said, “From her will be born a noble son, through whom ALLAH will fill the earth with justice and equity, just as it will be filled with oppression and tyranny.”
Upon hearing this, I said, “O my master! Then I will give her to you.”
He said, “First, get permission from my father (Imam Ali Naqi).”
Lady Hakima continues: After he left, I changed my clothes and went to the بیت الشرف (Bayt al-Sharaf – honored house) of Imam Ali Naqi (peace be upon him). I greeted him and sat down. He immediately said, “O Hakima, send Narjis to my son Abu Muhammad (Imam Hasan Askari).”
I said, “O my master! That is why I have come to you, to ask your permission in this matter.”
The Imam said to me, “O Mubaraka (blessed one)! ALLAH desires to make you a partner in this reward, and to include you in this goodness and fortune.” Lady Hakima says: After that meeting, I quickly returned home and after tidying her up, gifted her (Narjis) to Imam Askari. I gathered both of them in my home. They stayed with me for a few days and then went back to serve his father. So, I also sent her along with the Imam.
References:
Mujamad bin abdullah tohvi (mutarjam)
Shaykh Tusi (may Allah have mercy on him) has narrated this account in a mursal manner. He writes:
وَرُوِىَ: أَنَّ بَعْضَ أَخَوَاتٍ أَبِي الْحَسَنِ عَلَيْهِ السَّلَاَمُ كَانَتْ لَهَا جَارِيَةٌرَبَّنْهَا تُسَمَّى نَرْجِسَ فَلَمَّا كَبِرَتْ دَخَلَ أَبُو مُحَمَّلٍ عَلَيْهِ السَّلَاَمُ فَنَظَرَإِلَيْهَا فَقَالَتْ لَهُ أَرَاكَ يَاسَيِّدِي تَنْظُرُ إِلَيْهَا فَقَالَ إِنِّي مَا نَظَرْتُ إِلَيْهَاإِلَ مُتَعَجِّباً أَمَا إِنَّ الْمَوْلُودَ الْكَرِيمَ عَلَى أَلَّهِ تَعَالَى يَكُونُ مِنْهَا ثُمَّأَمِرَهَا أَنْ تَسْتَأْذِنَ أَبَا الْحَسَنِ عَلَيْهِ السَّلَامُ فِي دَفْعِهَا إِلَيْهِ فَفَعَلَتْفَأَمَرَهَا بِذَلِكَ.
It is narrated that Imam Ali Naqi (peace be upon him) had a کنیز (Kaneez – female slave/servant) who belonged to one of his sisters. They raised her and her name was Narjis. When she grew up, Imam Hasan Askari visited them. When the Imam looked at the کنیز, the lady said, “My master! Do you see this کنیز?” The Imam replied, “I am looking at her with astonishment. Listen, ALLAH desires that a noble child be born from her.” Then the Imam told her to get permission from his father regarding this matter. When she discussed this with Imam Ali Naqi (peace be upon him), he granted permission. References:
Ghayba: 223
Two objections can be raised against this narration:
First: It is in this narration that Imam Hasan Askari (peace be upon him) looked at Lady Narjis (peace be upon her), while it is impossible for us to even imagine that the Imam would do such a thing.
Second: This narration contradicts other authentic narrations which state that Lady Hakima was unaware of who the mother of Imam Mahdi (may ALLAH hasten his appearance) was.
The answer to the first objection is that Lady Narjis (peace be upon her) at that time was a کنیز (Kaneez – female slave/servant), not free. And it is clear that it is permissible for a man to look at a کنیز, even to touch her and be intimate with her, when permission is granted by the owner. This is the situation here as well. It is evident from the context of the narration that the owner of Narjis was pleased with this. The only difference is that it is not explicitly stated here. The reason for this is also obvious, as these matters are self-evident. Otherwise, no noble person would do such a thing, let alone imagine it about an Imam. (We seek refuge with ALLAH from this). Mosuatil imam I mehdi(Encyclopedia of Imam al-Mahdi: 1/260)
Sayyid Muhammad al-Sadr has given a very good answer to this. He writes: The answer is quite clear and simple. It is that the Imam looked at her with the permission of her owner. And if the owner allows someone to look at his owned کنیز, then it is permissible for him to look at the کنیز to the extent of the permission, even if this permission is not mentioned literally in the narration. But the assumption is that this permission would be there. Because in Islamic society, it is clearly understood that it is not permissible to look at the owned کنیز without the owner’s permission. This is what the narrator had in mind, that this is the general principle of Islamic society. Therefore, the listener will understand that they had permission to see her. Hence, he omitted mentioning the permission literally.
قَجَلَسْتُ عِنْدَهُ إِلَى وَقُتٍ غُرُوبِ الشَّمْسِ فَصِحْتُ بِٱلْجَارِيَةِ وَ قُلْتُنَاوِلِينِي ثِيَابِى لِأَنْصَرِفَ فَقَالَ عَلَيْهِ السَّلامُ لاَ يَا عَمَتَا بِيتِيَ اللَّيْلَةَعِنْدَنَا فَإِنَّهُ سَيُولَدُ اللَّيْلَةَ الْمَوْلُودُ الْكَرِيمُ عَلَى اللَّهِ عَزَّ وَ جَلَّ ٱلَّذِييُحِيِى ٱللَّهُ عَزَّ وَ جَلَّ بِهِ الْأَرْضَ بَعْلَ مَوْتِها فَقُلْتُ مِمَّنْ يَا سَيِّدِي وَلَسُتُ أَرَى بِنَرْجِسَ شَيْئاً مِنْ أَثَرِ الْحَبَلِ فَقَالَ مِنْ نَرْجِسَ لاَ مِنْغَيْرِهَا قَالَتْ فَوَثَبْتُ إِلَيْهَا فَقَلَبْنُهَا ظَهُراً لِبَطْنٍ فَلَمْ أَرَبِهَا أَثَرَ حَبَلٍفَعُدُتُ إِلَيْهِ عَلَيْهِ السَّلامُ فَأَخْبَرْتُهُ بِمَا فَعَلُتُ فَتَبَسَّمَ ثُمَّ قَالَ لِي إِذَاكَانَ وَقْتُ ٱلْفَجْرِ يَظْهَرُ لَكِ بِهَا الْحَبَلُ لِأَنَّ مَثَلَهَا مَثَلُ أُمِ مُوسَى عَلَيْهِالسَّلاَمُ لَحْم يَظْهَرُ بِهَا الْحَبَلُ وَ لَمْ يَعْلَمُ بِهَا أَحَدٌ إِلَى وَقْتِ وِلاَدَتِهَالِأَنَّ فِرْعَوْنَ كَانَ يَشْقُ بُطُونَ الْحُبَالَى فِي طَلَبٍ مُوسَى عَلَيْهِ السَّلاَمُوَ هَذَا نَظِيرُ مُوسَى عَلَيْهِ السَّلَاَمُ
Narrative about the birth of Imam (likely referring to Imam Mahdi, the twelfth Imam in Shia tradition):
Lady Hakima narrates: I remained in the Imam’s (referring to Imam Hasan al-Askari, the eleventh Imam) presence until sunset. Then I called out to the maid to bring me my clothes, as I was about to leave. The Imam said: “Aunt, stay with us tonight. Tonight is the arrival of a newborn who is highly honored by ALLAH. Through him, ALLAH will revive the dead earth.”
Regarding Narjis Khatun (the mother of the awaited Imam):
I asked: “My lord, from whom will this child be born? I don’t see any signs of pregnancy in Narjis.” The Imam replied: “The child will be born from Narjis, not from anyone else.” Hearing this, I quickly went to Narjis and observed her, but I found no signs. I returned to the Imam and informed him about this. The Imam smiled and said to me: “The signs will appear at dawn. Because Narjis is like the mother of Moses (Musa, peace be upon him). The signs of her pregnancy were hidden, and no one knew about it until Moses (peace be upon him) came into the world. This was because Pharaoh was searching for Moses (peace be upon him) and had pregnant women’s bellies cut open. And this (my son) is like Moses (peace be upon him).”
References:
Ghayba: 223
Regarding the authenticity of the narration:
Now, the discussion remains about the chain of narrators for this tradition. Because there are some unknown narrators in it upon whom reliance cannot be placed. However, this issue can be resolved through other narrations that follow below.
The author of “Dalail al-Imamah” has narrated this tradition:
حَدَّثَنِى أَبِى (رَضِىَ ٱللَّهُ عَنْهُ). قَالَ: حَدَّثَنَا أَبُو عَلِيٍّ مُحَمَّدُ بُنْ هَمَّامٍ، قَالَ: حَلَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا مُحَمَّدُ بُنُ جَعْفَرٍ، عَنْ أَنِىنُعَيْمِ ، عَنْ مُحَمَّدِ بُنِ ٱلْقَاسمِ الْعَلَوِيِّ، قَالَ: دَخَلْنَا جَمَاعَةًّ مِنَ
الْعَلَوِيَّةِ عَلَى حَكِيمَةَ بِنْتِ مُحَمَّدِ بُنِ عَلِيِ بُنِ مُوسَى (عَلَيْهِمُالسَّلَاَمُ)، فَقَالَتْ: جِئْتُمْ تَسأُلُونَنِى عَنْ مِيلاَدِ وَلِيِّ ٱللَّهِ؛ قُلْنَا: بَلَى وَٱللَّهِ.
قَالَتْ: كَانَ عِنْدِي الْبَارِحَةَ. وَ أَخْبَرَنِي بِذَلِكَ. وَإِنَّهُ كَانَتْ عِنْدِي صَبِيَّةٌيُقَالُ لَهَا (نَرْجِسُ) وَ كُنْتُ أُرَبِيهَا مِنْ بَيْنِ ٱلْجَوَارِى، وَلاَ يَلِي تَرْبِيَتَهَاغَيْرِى،
Narrated to me by my father, who said: Abu Ali Muhammad ibn Hammam narrated to us, who said: Ja’far ibn Muhammad narrated to us, who said: Muhammad ibn Ja’far narrated to us, from Abu Nu’aym, and he from Muhammad ibn Qasim Alawi, who said: We, along with some Alawi individuals, were in the presence of Lady Hakima. She said to us: “Have you come to ask me about the birth of the Wali of ALLAH?” We replied: “By ALLAH, that is what we have come for.” She said: “Last night the Imam was with me and he told me about it. I have a young girl (a slave girl) named Narjis. I have raised her as I have raised my other slave girls. No one else has taken charge of her upbringing besides me. You…”
The author of “Ithbat al-Wasiyya” narrates a tradition with a different chain of narrators, which supports the same meaning (as the previous tradition about the birth of Imam Mahdi). This narration is as follows:
وَرَوَى جَمَاعَةٌ مِنَ الشُّيُوخِ الْعُلَمَاءِ، مِنْهُمْ عَلاَنْ الْكِلَاَلِي وَمُوسَى بْنُمُحَمَّدِ ٱلْغَازِى وَ أَحْمَدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ بِأْسَانِيدِهِمْ: أَنَّ حَكِيمَةَ
بِنْتَ أَبِى جَعْفَرٍ عَلَيْهِ السَّلَاَمُ عَمَّةَ أَبِى مُحَمَّدٍ عَلَيْهِ السَّلَاَمُ كَانَتْتَدْخُلُ إِلَى أَبِى مُحَمَّدٍ فَتَدْعُو لَهُ أَنْ يَرْزُقَهُ ٱَتَّهُ وَلَداً وَإِنَّهَا قَالَتْ:
دَخَلْتُ عَلَيْهِ يَوْماً فَدَعَوْتُ لَهُ كَمَا كُنُتُ أَدْعُو. فَقَالَ لِي: يَا عَمَّةُ أَمَاإِنَّهُ يُولَدُ فِي هَذِهِ اللَّيْلَةِ – وَ كَانَتْ لَيْلَة التِّصْفِ مِنْ شَعْبَانَ سَنَةَخَمُسٍ وَ خَمْسِينَ وَ مِائَتَيْنِ – الْمَوْلُودُ الَّذِي كُنَّا نَتَوَقَّعُهُ. فَاجْعَلِيإِفْطَارَكِ عِنْدَتَا –وَ كَانَتْ لَيْلَةُ ٱلْجُمُعَةِ– فَقُلْتُ لَهُ: حِمَّنُ يَكُونُ هَذَاالْمَوْلُودُ يَاسَيِّدِي؛ فَقَالَ: مِنْ جَارِيَتِكِ نَرْجِسَ
A group of prominent scholars have narrated a tradition, including Allan Kalabi, Musa ibn Muhammad Ghazi, and Ahmad ibn Ja’far ibn Muhammad. Each of them, through their own chains of narrators, reports that Imam Askari’s aunt, Lady Hakima bint Imam Taqi, would visit him and pray for ALLAH to grant him a son. She says: One day I went to Imam Hasan Askari (peace be upon him) and, as usual, prayed for a son for him. The Imam said: “Aunt, the son we are waiting for will be born tonight.” This was the 15th of Sha’ban, 255 AH. Therefore, stay with us for the breaking of the fast tonight. That night was a Friday night.
Reference:
Daliel ul imamat 499
I asked: “My lord, from whom will this child be born?” The Imam replied: “From your slave girl, Narjis.”
In this narration, it is very clearly mentioned that Lady Narjis (peace be upon her) was the slave girl of Lady Hakima. An even more important point is that the author of “Ithbat al-Wasiyya” has narrated this tradition and pointed towards it being widely transmitted. This shows that other narrations also exist in this regard. With this corroboration present, it is permissible for us to accept the version that Khasibi narrated in “Al-Hidayah al-Kubra.” Because he not only mentioned its wide transmission but also narrated it in detail with the complete chain of narrators (Isnad). He says:
حَدَّثَنِي هَارُونُ بْنُ مُسْلِمِ بْنِ سَعْدَانَ ٱلْبَصْرِىُ، وَ مُحَمَّدُ بْنْ أَحْمَدَ بْنِ
مُطَهَرِ ٱلْبَغْدَادِيُّ، وَأَحْمَدُ بْنُ إِسْحَاقَ وَ سَهْلُ بْنُ زِيَادِ ٱلْاَدَمِيُّ، وَ عَبْدُ
الَّهِ بْنُ جَعْفَرِ الْحِمْيَرِىُ، وَأَحْمَدُ بْنُ أَبِي عَبُدِ ٱللَّهِ ٱلْبَرْقِيُ، وَ صَالِحُبُنُ
مُحَمَّدِ الْهَمْدَانِي، وَ جَعْفَرُ بْنُ إِبْرَاهِيمَ بُنِ نُوحِ ، وَ دَاوُدُ بُنُ عَامِرٍ
الْأَشْعَرِىُ الْقُمِيُّ وَأَحْمَدُ بْنُ مُحَمَّدٍ الْخَصِيبِيُّ وَإِبْرَاهِيمُ بُنْالخَصِيبِ
وَمُحَمَّدُ بْنُ عَلِيِّ ٱلْبَشَرِىُ، وَمُحَمَّدُ بْنُ عَبْدِ اَنَّهِ الْيَقْطِينِيُّ الْبَغْرَادِقُّ،وَ
أَحْمَدُ بْنُ مُحَمَّدٍ التَّيْسَابُورِىُ ، وَ أَحْمَدُ بْنُ عَبُدِ اللَّهِ بْنِ مِهْرَانَ
الْأَنْبَارِىُ. وَأَحْمَدُ بْنُ مُحَمَّدٍ الصَّيْرَفِي. وَعَلِيُ بْنُ بِلالِ، وَمُحَمَّدُ بُنُأُبِّيّ
الصُّهْبَانِيْ، وَإِسْحَاقُ بُنْ إِسْمَاعِيلَ التَّيْسَابُورِيُّ، وَعَلِي بْنُ عُبَيْدِاَللَّهِ
الْحَسَنِيُّ، وَمُحَمَّدُ بْنُ إِسْمَاعِيلَ الْحُسَيْنِيُّ، وَأَبُو الْحُسَيْنِ مُحَمَّدُ بْنُيَحْيَى
الْفَارِسِىُّ، وَأَحْمَدُ بْنُ سندولا ، وَالْعَبَّاسُ اللَّبَانُ، وَعَلِيُّ بُنُ صَالِحِ، وَ
عَبْدُ الْحَمِيدِ بُنْ مُحَمَّدٍ، وَمُحَمَّدُ بْنُ يَحْيَى الْخِرَقِيْ، وَمُحَمَّدُ بْنُ عَلِيِّبْنِ عُبَيْدِ
اللَّهِ الْحَسَنِيُّ، وَاِبْنُ عَاصِمِ الْكُوفِيُ، وَ أَحْمَدُ بْنُ مُحَمَّدٍ الْحَجَّالُ،وَعَسْكَرٌ
مَوْلَى أَبِى جَعْفَرِ التَّاسِعَ وَالزَيَّانُ مَوْلَى الرِّضَا . وَحَمْزَةُ مَوْلَى أَبِىجَعْفَرٍ
التَّاسِعِ وَعِيسَى بُنْ مَهْدِئٍ الْجَوْهَرِىُّ وَالْحَسَنُ بُنْ إِبْرَاهِيمَ ، وَأَحْمَدُ
بْنْ إِسْمَاعِيلَ وَمُحَمَّدُ بْنُ مَيْمُونِ الْخُرَاسَانِيْ. وَمُحَمَّدُ بُنُ خَلَفٍوَأَحْمَدُ
بْنُ حَسَّانَ، وَ عَلِي بْنُ أَحْمَدَ الصَّائِغُ، وَالْحَسَنُ بْنُ مَسْعُودِ الْفُرَاتِيْ،وَ
أَحْمَدُ بْنْ حَيَّانَ الْعِجْلِيُّ، وَ الْحَسَنُ بْنُ مَالِكِ، وَأَحْمَدُ بْنُ مُحَمَّدِ بُنِأَنِي
قَرْنَةَ، وَ جَعْفَرُ بْنُ أَحْمَدَ ٱلْقَصِيرُ البَصْرِىُ، وَ عَلِيُ بْنُ الصَّابُونِيِّ، وَأَبُو
الْحَسَنِ عَلِيُّ بْنْ بِشُرٍ وَٱلْحَسَنُ الْبَلْخِىُ وَأَحْمَدُ بْنُ صَاءَحِ وَالْحُسَيْنُبْنُ عَتَّابٍ. وَعَبُدُ ٱللَّهِ بْنُ عَبُدِ الْبَارِى، وَأَحْمَدُ بْنُ دَاوُدَ الْقُمِّيُّ، وَمُحَمَّدُبْنُ عَبْدِ اللَّهِ وَطَالِبُ بْنُ حَاتِمِ بُنِ طَالِبٍ وَالْحَسَنُ بْنُ مُحَمَّدِ بُنِمَسْعُودِ بْنِ سَعْدٍ، وَأَحْمَدُ بْنُ مَارَانَ، وَأَبُو بَكْرِ الصَّفَارُ، وَمُحَمَّدُ بْنُمُوسَى الْقُمِّىُّ، وَعَتَّابُ بْنُ مُحَمَّدٍ الدَّيْلَمِقُ، وَأَحْمَدُ بْنُ مَالِكِ الْقُمِّىُّ،وَأَبُوبَكْرِ الْجَوَارِىُ وَعَبْدُ اللَّهِ جَمِيعاً وَشَتَّى كَانُوا بِأْجْمَعِهِمْمُجَاوِرِينَ ٱلْإِمَامَيْنِ (عَلَيْهِمَا السَّلَاَمُ) عَنْ سَيِّدِنَا أَبِي الْحَسَنِ وَ أَبِيمُحَمَّدٍ (عَلَيْهِمَا السَّلَاَمُ) …..قَالَ أَبُو مُحَمَّدٍ (عَلَيْهِ السَّلَاَمُ) إِنِّىأَدْخَلْتُ عَمَّاتِي فِي دَارِى فَرَأَيُتُ جَارِيَةً مِنْ جَوَارِيهِنَّ قَدْ زُيِّنَتُتُسَهَّى نَرْجِسَ فَتَظَرُتُ إِلَيْهَا نَظَراً أَطَلْتُهُ فَقَالَتْ عَمَّتِى حَكِيمَةُ : أَرَاكَيَا سَيِّدِي تَنْظُرُ إِلَى هَذِهِ الْجَارِيَةِ نَظَراً شَدِيداً فَقُلْتُ: يَاعَمَّةُ مَانَظَرِى إِلَيهَا إِلَّا أَتَعَجَّبُ مِمَا لِلَّهِ فِيهَا مِنْ إِرَادَتِهِ وَ خِيَرَتِهِ فَقَالَتْ: يَاسَيِّدِى أَحْسَبُكَ تُرِيدُهَا قُلْتُ: بَلى فَأَمَرْتُهَا تَسْتَأْذِنُ لِي أَبِي عَلِيبْنَ مُحَمَّدٍ (عَلَيْهِمُ السَّلاَمُ ) فِي تَسْلِيمِهَا إِلَىَّ فَفَعَلَتْ فَأَمَرَهَا (عَلَيْهِالسَّلَاَمُ) بِذَلِك قَجَاءَ تُنِى بِهَا. قَالَ الْحُسَيْنُ بْنُ حَمُدَانَ حَدَّثَنِي مَنْزَادَ فِي أَسْمَاءٍ مَنْ حَدَّثَنِى مِنْ هَؤُلاَءِ الرِّجَالِ الَّذِينَ أُسَمِيهِمْ وَهُمْغَيْلَاَنُ الْكِلَاَنِيُّ. وَ مُوسَى بْنُ مُحَمَدٍ الرَّازِئُ . وَأَحْمَدُ بُنُ جَعْفَرِالطُوسِئُ عَنْ حَكِيمَةَ إِبْنَةِ مُحَمَّدِ بُنِ عَلِيِّ الرِّضَا (عَلَيْهِ السَّلاَمُ)
Translation of the Narrator Chain and Hadith:
Narrated to me by Harun ibn Muslim ibn Sa’dan al-Basri, and Muhammad ibn Ahmad ibn Mutahhar al-Baghdadi, and Ahmad ibn Ishaq and Sahl ibn Ziyad al-Adami, and Abdullah ibn Ja’far al-Himyari, and Ahmad ibn Abi Abdullah al-Barqi, and Salih ibn Muhammad al-Hamdani, and Ja’far ibn Ibrahim ibn Nuh, and Dawud ibn Amir al-Ash’ari al-Qummi and Ahmad ibn Muhammad al-Khasibi and Ibrahim ibn al-Khasibi and Muhammad ibn Ali al-Bashari, and Muhammad ibn Abdullah al-Yaqtini al-Baghradi, and Ahmad ibn Muhammad al-Taysaburi, and Ahmad ibn Abdullah ibn Mehran al-Anbari. And Ahmad ibn Muhammad al-Sayrafi. And Ali ibn Bilal, and Muhammad ibn Ubayy al-Suhbani, and Ishaq ibn Ismail al-Taysaburi, and Ali ibn Ubayd Allah al-Hassani, and Muhammad ibn Ismail al-Hussaini, and Abu al-Hussain Muhammad ibn Yahya al-Farisi, and Ahmad ibn Sandula, and al-Abbas al-Labban, and Ali ibn Salih, and Abdul Hamid ibn Muhammad, and Muhammad ibn Yahya al-Kharaqi, and Muhammad ibn Ali ibn Ubayd Allah al-Hassani, and Ibn Asim al-Kufi, and Ahmad ibn Muhammad al-Hajjal, and Askar, the freed slave of Abi Ja’far al-Tasi’ (the Ninth Imam), and al-Zayyan, the freed slave of al-Ridha (the Eighth Imam). And Hamza, the freed slave of Abi Ja’far al-Tasi’ (the Ninth Imam) and Isa ibn Mahdi al-Jawhari and al-Hassan ibn Ibrahim, and Ahmad ibn Ismail and Muhammad ibn Maymun al-Khorasani. And Muhammad ibn Khalaf and Ahmad ibn Hassan, and Ali ibn Ahmad al-Sa’igh, and al-Hassan ibn Mas’ud al-Furati, and Ahmad ibn Hayyan al-Ijli, and al-Hassan ibn Malik, and Ahmad ibn Muhammad ibn Ani Qarna, and Ja’far ibn Ahmad al-Qasir al-Basri, and Ali ibn al-Sabuni, and Abu al-Hassan Ali ibn Bishr and al-Hassan al-Balkhi and Ahmad ibn Sa’ih and al-Hussain ibn Attab. And Abdullah ibn Abdul Bari, and Ahmad ibn Dawud al-Qummi, and Muhammad ibn Abdullah and Talib ibn Hatim ibn Talib and al-Hassan ibn Muhammad ibn Mas’ud ibn Sa’d, and Ahmad ibn Maran, and Abu Bakr al-Saffar, and Muhammad ibn Musa al-Qummi, and Attab ibn Muhammad al-Daylamiq, and Ahmad ibn Malik al-Qummi, and Abu Bakr al-Jawari and Abdullah, all of them together and separately, were neighbors of the two Imams (peace be upon them) and narrated from our master Abi al-Hassan and Abi Muhammad (peace be upon them).
Abu Muhammad (peace be upon him) said: “I brought my aunts into my house and I saw a slave girl among them who was adorned and named Narjis. I looked at her for a long time.” My aunt Hakima said: “O my master, I see you looking at this slave girl intently.” I said: “O aunt, my looking at her is only out of wonder at what ALLAH has in her of His will and choice.” She said: “O my master, I think you want her.” I said: “Yes.” So I ordered her to ask my father Ali ibn Muhammad (peace be upon them) for permission to give her to me. She did so, and he (peace be upon him) ordered her to do so. So she brought her to me.
Al-Hussain ibn Hamdan said: “Narrated to me by one who added to the names of those who narrated to me from these men whom I will name, and they are Ghaylan al-Kilani. And Musa ibn Muhammad al-Razi. And Ahmad ibn Ja’far al-Tusi, from Hakima, the daughter of Muhammad ibn Ali al-Ridha (peace be upon him).”
Key Points:
* Chain of Narrators: This hadith is notable for its long chain of narrators, demonstrating the meticulousness of hadith transmission in Shia tradition.
* Narjis: She is the mother of the twelfth Imam, Imam Mahdi, in Shia belief.
* Hakima: The aunt of Imam Hasan al-Askari (father of Imam Mahdi).
* Imam Hasan al-Askari: The eleventh Imam and father of Imam Mahdi.
* Slave Girl: The hadith mentions that Narjis was a slave girl. This is a significant detail in Shia tradition.
* Marriage: The hadith suggests that Imam Hasan al-Askari’s interest in Narjis led to their marriage.
This hadith is an important source for the Shia understanding of the events leading up to the birth of Imam Mahdi. It provides details about Narjis and her status as a slave girl, as well as the circumstances of her marriage to Imam Hasan al-Askari. The long chain of narrators underscores the importance of this tradition within Shia scholarship.
Ithbat al-Wasiyya: 272