قبر حكيمة خاتون سلام الله عليها، ابنة الإمام محمد الجواد عليه السلام
IRQ-0065
التعريف
هذا هو السجل الرئيس للقبر المنسوب إلى السيدة حكيمة خاتون سلام الله عليها داخل مرقد العسكريين في سامراء. وهي بنت الإمام محمد الجواد عليه السلام، وأخت الإمام علي الهادي عليه السلام، وعمة الإمام الحسن العسكري عليه السلام. وهويتها في بيت أهل البيت ثابتة في كتب السير الإمامية، بينما تاريخ وفاتها الدقيق وبعض التفاصيل العائلية المتأخرة أقل ثبوتاً.
نشأت حكيمة سلام الله عليها في بيت العلم والعبادة والرواية. وتعرف المصادر المتأخرة أمها بسمانة المغربية. وعاشت عصور الإمام الجواد والإمام الهادي والإمام الحسن العسكري عليهم السلام، وعرفت امرأة موثوقة من نساء البيت. وتنبع أهميتها من هذه الثقة العائلية لا من منصب سياسي أو سلطة عامة.
ويظهر اسمها بوضوح في الروايات الإمامية المتعلقة بنرجس خاتون سلام الله عليها وولادة الإمام محمد المهدي عليه السلام. ويحفظ كمال الدين وكتاب الغيبة أخباراً يدعو فيها الإمام الحسن العسكري عمته إلى البقاء في البيت ليلة الولادة. ثم تصبح حكيمة الشاهدة العائلية الرئيسة التي تروي ما وقع. وهذه الأخبار مركزية في الذاكرة الإمامية الاثني عشرية، وينبغي عرضها مع نسبتها الواضحة إلى هذا التقليد.
وتصفها بعض الأخبار بأنها علمت نرجس الفرائض، وبقيت متصلة بالبيت بعد وفاة الإمام الحسن العسكري سنة ٢٦٠هـ. وفي هذه الروايات هي جسر بين أجيال: بنت إمام، وأخت إمام، وعمة إمام، وشاهدة موثوقة على ولادة الإمام المنتظر. ولهذا وصفها العلماء المتأخرون بالعالمة والتقية والمؤتمنة على أسرار البيت.
وتركز المصادر الروائية المبكرة على شهادتها أكثر بكثير من زواجها وأولادها. وقد ذكر النص القديم زوجاً وثلاثة أبناء، لكن هذه التفاصيل لم يمكن ربطها بثقة بالمصادر المبكرة الأساسية المستعملة في هذه المراجعة. ولذلك حذفت من المقال العام وحقول الشخص بدلاً من تكرارها بوصفها حقيقة ثابتة.
وتجعل التقاليد الزيارية والسيرية قبرها داخل الحجرة المقدسة في مرقد العسكريين. وينص كتاب أعيان الشيعة على أن حكيمة مدفونة في سامراء مع نرجس والإمامين، مع تصريحه بأن تاريخ وفاتها لم يكن حاضراً عند المؤلف. كما ذكر المجلسي قبراً منسوباً إليها في الحجرة وتعجب من عدم تخصيص كتب الزيارة القديمة نصاً مستقلاً لها. وبذلك تتأيد قدم نسبة القبر، لكن لا يصح إثبات سنة محددة لوفاتها من غير دليل أقوى.
ويقع القبر في المجمع العائلي نفسه الذي يضم الإمامين والسيدة نرجس سلام الله عليهم. وتعد الدراسات الأكاديمية لعمارة الحرم حكيمة ضمن المدافن الأربعة الرئيسة في الدار التاريخية. ومن ثم فهذا سجل رئيس لقبرها المنسوب، مع التمييز بين قوة هويتها الأسرية وبين قلة اليقين في تفاصيل الوفاة.
وقد أضر تخريب سنتي ٢٠٠٦ و٢٠٠٧ بالفضاء المشترك الذي تحفظ فيه ذكراها. وأعاد الإعمار الحجرة ولفت النظر من جديد إلى النساء المدفونات فيها. ويساعد قبرها اليوم الزائر على فهم أن نقل ذاكرة أهل البيت لم يعتمد على العلماء الرجال المشهورين وحدهم، بل قام أيضاً على نساء موثوقات داخل الأسرة.
وتقدم حياتها للزائر والباحث دروساً في العلم والشهادة الموثوقة والكتمان والخدمة من غير طلب للظهور. وينبغي للسجل أن يكرم الأخبار الإمامية التي جعلتها راوية كبيرة، مع تجنب دعاوى غير مسندة في الزوج والأولاد والتاريخ الدقيق. وبهذا يحفظ التوازن بين التعبد والمسؤولية التاريخية.
FatherSide: الإمام محمد الجواد عليه السلام؛ الإمام علي الرضا عليه السلام؛ الإمام موسى الكاظم عليه السلام؛ الإمام جعفر الصادق عليه السلام؛ الإمام محمد الباقر عليه السلام؛ الإمام علي زين العابدين عليه السلام؛ الإمام الحسين بن علي عليه السلام؛ علي بن أبي طالب عليه السلام
MotherSide: سمانة المغربية، وفق كتب السير المتأخرة
Journey: النشأة في بيت الإمام محمد الجواد عليه السلام؛ عيش عصري الإمام الهادي والإمام الحسن العسكري عليهما السلام؛ تعليم نرجس خاتون سلام الله عليها في الروايات الإمامية؛ الشهادة على ولادة الإمام محمد المهدي عليه السلام؛ استمرار خدمة البيت بعد سنة ٢٦٠هـ في بعض الأخبار؛ تاريخ الوفاة غير ثابت؛ قدم نسبة الدفن داخل مرقد العسكريين
Books: كمال الدين وتمام النعمة؛ كتاب الغيبة للشيخ الطوسي؛ بحار الأنوار؛ أعيان الشيعة؛ إعلام الورى
الأهمية التاريخية / الدينية
تكتسب قبر السيدة حكيمة سلام الله عليها أهميتها التاريخية من إظهار دور راوية من النساء داخل بيت العسكريين. فشهادتها جزء رئيس من السجل الإمامي الاثني عشري لولادة الإمام المهدي عليه السلام، كما تصلها هويتها العائلية بثلاثة أجيال متتابعة من الأئمة.
وتوضح القبر أيضاً كيفية تشكل ذاكرة الزيارة. فهويتها مبكرة وقوية في المتن الرواية الإمامية، أما سنة الوفاة المشهورة وترتيب الدفن التفصيلي فيظهران بوضوح أكبر في كتب السير والزيارة المتأخرة. وحفظ المستويين يمنع التعبد من إلغاء الاحتياط، كما يمنع الاحتياط من محو التعبد.
وبعد تخريب مرقد العسكريين وإعماره، صار قبرها جزءاً من تجدد الاعتراف العام بالنساء المرتبطات بالحرم. ولذلك يحمل قيمة دينية وتعليمية وتاريخية نسائية وتراثية.
المراجع
كمال الدين وتمام النعمة
الشيخ الصدوق
Reports transmitted from Hakima concerning the bir
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
كتاب الغيبة
الشيخ الطوسي
Reports concerning Hakima and the household of Ima
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
بحار الأنوار
محمد باقر المجلسي
Collected reports on Hakima and the birth narrativ
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
أعيان الشيعة
محسن الأمين
Biographical entry on Hakima bint al-Jawad; pagina
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
إعلام الورى
الفضل بن الحسن الطبرسي
Reports on the Imams and their households; paginat
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
alaskarian.iq
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
jcoart.uobaghdad.edu.iq
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
lib.eshia.ir
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.
al-islam.org
Page/Volume: Reports transmitted from Hakima concerning the birth of Imam al-Mahdi; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports concerning Hakima and the household of Imam al-Askari; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Collected reports on Hakima and the birth narrative; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Biographical entry on Hakima bint al-Jawad; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Page/Volume: Reports on the Imams and their households; pagination varies by edition | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts. | Early and later Imami sources support Hakima Khatun's identity as a daughter of Imam Muhammad al-Jawad, her presence in the household of Imam Hasan al-Askari, and her transmission of the birth account of Imam al-Mahdi. A'yan al-Shi'a and shrine tradition place her grave in Samarra with Narjis and the two Imams, but A'yan al-Shi'a explicitly does not supply a death date. The previously stated husband, children, and exact year 274 AH are therefore not retained as established facts.