When we consult slightly older sources, another truth comes before our eyes. And that is that Janab Narjis (peace be upon her) is herself a member of the family of infallibility (‘Ismah). And she was born in this sacred household. It is even narrated that she was born in the house of Janab Hakima (peace be upon her), and that she was not purchased from the slave market. The proof for this is the narration that Abul Hasan Ali bin Hussain Hamdani has recorded in “Ithbat al-Wasiyya.” He writes:
رَوَى لَنَا التِّقَاتُ مِنْ مَشَابِخِنَا : أَنَّ بَعْضَ أَخَوَاتٍ أَبِى اَلْحَسَنِ عَلَيْهِالسَّلَاَمُ عَلِيِّ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَاَمُ كَانَتْ لَهَا جَارِيَةٌ وُلِدَتْ فِيبَيْتِهَا وَرَبَّثْهَا تُسَمَّى نَرْجِس
“Our reliable scholars have narrated that one of the sisters of Abi al-Hasan (Ali ibn Muhammad, peace be upon him) had a slave girl who was born in her house and raised by her, named Narjis.”
Some of our reliable elders have narrated that Imam Ali Naqi (Ali’s) (peace be upon him) had a sister whose daughter she was. Who was born in her house and whom she raised. Her name was Narjis.
The value of this narration can be understood from the following points:
Firstly: Mas’udi passed away in 346 AH. At that time, 100 years had not yet passed since the birth of the Imam of the Age (may ALLAH hasten his reappearance). He witnessed the era of the Minor Occultation of the Imam of the Time. Rather, he lived in Baghdad and met with the Imam’s ambassadors and special representatives. From this perspective, his narrated tradition is more reliable and authentic compared to the narrations of Sheikh Saduq, Sheikh Tusi, and other scholars like them. Because some of them lived in a later era than Mas’udi, and some of them resided in distant places.
Secondly: The author of “Ithbat al-Wasiyya” has narrated this incident through only one intermediary and has sufficed with that. This indicates that this narration is widely transmitted. Because he referred to it using the term “our elders” (mashayikhina), meaning that there were at least three individuals among them. And this is beyond doubt that Mas’udi’s contemporaries witnessed this event in their lifetime and were among its eyewitnesses.
Thirdly: The most important point is that Mas’udi called the intermediary of the narration reliable (thiqa) and did not remain silent about them. Therefore, even if their circumstances have not reached us, their status is clearly known through Mas’udi’s authentication.
This (piece of information) is attributed to Mas’udi, based on the well-known “Muruj adh-Dhahab” (The Meadows of Gold). However, one researcher has expressed doubt about this attribution. He suggests that it is from the book “Al-Awsiya” (The Successors/Testaments) by Shalmaghani, which became known as “Muruj adh-Dhahab” (perhaps through a change in name).
Regardless of this debate, if we assume that it is indeed from Mas’udi’s book, the scholarly value and significance of this narration become quite clear and evident. And if it is accepted that it is from Shalmaghani’s book, then the scholarly value and importance of this narration increase further. This is because it was authored during the Minor Occultation (Ghaybat al-Sughra) by a person who was close to the special representatives of the Imam of the Time (Imam Mahdi).
Additional Notes:
* Muruj adh-Dhahab (The Meadows of Gold): A famous historical and geographical work in Arabic by the 10th-century historian, Al-Mas’udi.
* Shalmaghani: Abu Ja’far Muhammad ibn Ali al-Shalmaghani, a controversial figure in Shia history, accused of extreme (ghulat) beliefs.
* Minor Occultation (Ghaybat al-Sughra): In Shia belief, a period in which the twelfth Imam was hidden from view but still communicated with his followers through special representatives.
* Imam of the Time (Imam Mahdi): The twelfth Imam in Shia tradition, believed to be currently in occultation and destined to return at the end of time.
The author of “Uyun al-Mu’jizat” has narrated this tradition with a slight difference, which is quite useful here. He writes on page 127 of his book:
قرأت فى كتب كثيرة بروايات كثيرة صحيحة.: انه كان لحكيمةبنت ابى جعفر محمد بن على (عليه السّلام) جارية ولدت فىبيتها وربتها، وكانت تسمى نرجس، فلما كبرت دخل ابو محمدفنظر إليها فقالت له عمته حكيمة: اراك يا سيدى تنظر إليها، فقال(عليه السّلام): انى ما نظرت إليها متعجبا اما ان المولود الكريمعلى اللّٰه يكون منها ثم امرها ان تستأذن ابا الحسن اباه (عليهالسّلام) فى دفعها إليه، ففعلت فامرها بذلك
I have read in many authentic narrations across several books that Imam Ali al-Taqi (A.S.) had a daughter named Lady Hakima who had a maid. This maid was born in their home and raised by them. Her name was Narjis. When she grew up, Imam Hasan Askari (A.S.) visited Lady Hakima’s house and looked at her. Lady Hakima, the Imam’s aunt, asked, “My lord, why are you looking at her?” The Imam replied, “I am looking at her with astonishment. A child who holds a high position and status with ALLAH will be born from her.” The Imam then asked her to seek permission from Imam Ali al-Naqi (A.S.) to offer the maid to his service. Lady Hakima sought the permission and Imam Ali al-Naqi (A.S.) granted it.
From this narration, in addition to the two matters mentioned above, two more points become clear:
Firstly: The narrator, Hussain bin Abdul Wahab, was a contemporary of Sharif Murtaza. He explicitly stated the authenticity of the narrations in this regard. Whether by “authenticity” he meant the narrators of this narration are trustworthy, or that it is authentic and reliable in terms of its content and text, either is sufficient to prove a historical point.
Secondly: He has affirmed that this is a well-attested (Mustafida) narration. As he writes, “I have read this narration in many books.” This proves that this incident was well-known and documented by scholars in their writings. When we combine the two narrations mentioned earlier, we conclude that the birth of the mother of the Imam of the Time, Lady Narjis Khatoon (peace be upon her), took place in the house of prophecy and imamate. This event, during the Minor Occultation, was well-known and widely circulated among scholars and narrators to the point of being considered definitively established.
Other Evidence
This view is supported by other factors, which align with the status of the Imam’s mother. This perspective illuminates her esteemed image, such as:
* Her birth occurred within the realm of Islam.
* She was raised in the bosom of divine revelation.
* Lady Hakima undertook her education and upbringing.
* No unauthorized person touched her, and no one knew anything about her before she became the Imam’s mother.
Conversely, if we accept the narration from Rahini, we encounter several issues that are inconsistent with the dignity of imamate. For example, according to that narration:
* Her birth occurred in a polytheistic environment.
* She was raised in a land of disbelief.
* She became the property of slave traders.
* She embraced Islam after spending a portion of her life distanced from it.
Tell me, do these things align with the mother of the Seal of the Successors (Imam Mahdi), who will fill the earth with justice as it is filled with oppression?
Conclusion
In light of the clarifications and investigations we have presented, it is clear that the mother of the Imam of the Time (may ALLAH hasten his appearance) was a Nubian bondwoman. Her birth took place in the esteemed house of Lady Hakima (peace be upon her). She herself undertook her education, upbringing, and instruction in life’s matters. Then, at the request of Imam Hasan Askari (peace be upon him), she was given to him while his father was still alive. No one even knew of her pregnancy until the night arrived in which the light of ALLAH shone upon the earth.
From this explanation, it is also clear to our readers that the narration concerning Rahini is baseless. Regarding which we have discussed and debated in previous chapters. That narration contradicts all the authentic narrations mentioned. Therefore, it is not difficult for us to accept that the narration concerning Rahini is the fabrication of storytellers and fabulists of that era.