हकीमा ख़ातून उन पर शांति हो की क़ब्र, इमाम मुहम्मद अल-जवाद की पुत्री
IRQ-0065
परिचय
यह सामर्रा के हरम-ए-अस्करियैन में हकीमा ख़ातून उन पर शांति हो से संबद्ध क़ब्र का मुख्य अभिलेख है। वे इमाम मुहम्मद अल-जवाद उन पर शांति हो की पुत्री, इमाम अली अल-हादी उन पर शांति हो की बहन और इमाम हसन अल-अस्करी उन पर शांति हो की बुआ थीं। अहल अल-बैत परिवार में उनकी पहचान इमामी जीवनी-साहित्य से अच्छी तरह स्थापित है, जबकि मृत्यु की निश्चित तिथि और कुछ बाद की पारिवारिक बातें कम मज़बूत हैं।
हकीमा की परवरिश ज्ञान, इबादत और रिवायत के घर में हुई। बाद की जीवनियाँ उनकी माता को समाना अल-मग़रिबिय्या बताती हैं। उन्होंने इमाम अल-जवाद, इमाम अल-हादी और इमाम हसन अल-अस्करी उन पर शांति हो के समय देखे और परिवार की विश्वसनीय महिला के रूप में पहचानी गईं। उनका महत्व राजनीतिक पद या सार्वजनिक सत्ता से नहीं, इसी पारिवारिक भरोसे से पैदा हुआ।
इमामी रिवायतों में उनका नाम नर्जिस ख़ातून उन पर शांति हो और इमाम मुहम्मद अल-महदी उन पर शांति हो के जन्म के विवरण में प्रमुख है। कमाल अद-दीन और किताब अल-ग़ैबा ऐसी रिवायतें सुरक्षित रखते हैं जिनमें इमाम हसन अल-अस्करी अपनी बुआ को जन्म की रात घर में रहने के लिए बुलाते हैं। फिर हकीमा परिवार की मुख्य गवाह और घटना की राविया बनती हैं। ये विवरण बारह इमामी स्मृति में केंद्रीय हैं और उन्हें इसी परंपरा की स्पष्ट निस्बत के साथ प्रस्तुत करना चाहिए।
कुछ रिवायतें हकीमा को नर्जिस की धार्मिक शिक्षिका और २६० हिजरी में इमाम हसन अल-अस्करी के निधन के बाद भी परिवार से जुड़ी महिला के रूप में दिखाती हैं। इनमें वे पीढ़ियों के बीच पुल हैं: एक इमाम की पुत्री, दूसरे की बहन, तीसरे की बुआ और प्रतीक्षित इमाम के जन्म की विश्वसनीय गवाह। इसी कारण बाद के विद्वानों ने उन्हें ज्ञानवान, धर्मनिष्ठ और पारिवारिक रहस्यों की अमानतदार कहा।
प्रारंभिक रिवायती स्रोत उनके विवाह और बच्चों की तुलना में उनकी गवाही पर बहुत अधिक ध्यान देते हैं। पुराने लेख में एक पति और तीन पुत्रों के नाम थे, लेकिन इस संशोधन में प्रयुक्त मुख्य प्रारंभिक स्रोतों से इन विवरणों का विश्वसनीय मेल नहीं मिला। इसलिए उन्हें स्थापित तथ्य की तरह दोहराने के बजाय सार्वजनिक लेख और व्यक्ति-संबंधी खानों से हटा दिया गया है।
बाद की ज़ियारती और जीवनी परंपरा उनकी क़ब्र को हरम-ए-अस्करियैन के पवित्र कक्ष में रखती है। अयान अश-शिया स्पष्ट रूप से लिखती है कि हकीमा को सामर्रा में नर्जिस और दोनों इमामों के साथ दफ़न किया गया, लेकिन लेखक को उनकी मृत्यु की तिथि उपलब्ध नहीं थी। मजलिसी ने भी पवित्र कक्ष में उनसे संबद्ध क़ब्र का उल्लेख किया और पुराने ज़ियारत ग्रंथों में उनके लिए अलग पाठ न होने पर आश्चर्य व्यक्त किया। इस प्रकार क़ब्र की निस्बत पुरानी है, लेकिन मृत्यु का कोई निश्चित वर्ष प्रमाणित रूप में नहीं दिया जा सकता।
यह क़ब्र दोनों इमामों और नर्जिस ख़ातून उन पर शांति हो के उसी पारिवारिक परिसर में है। हरम की स्थापत्य पर विश्वविद्यालयी अध्ययन भी हकीमा को ऐतिहासिक घर की चार मुख्य दफ़नों में गिनता है। इसलिए यह उनकी संबद्ध दफ़न का मुख्य अभिलेख है, लेकिन मज़बूत पारिवारिक पहचान और कम निश्चित मृत्यु-विवरण के बीच अंतर बनाए रखना आवश्यक है।
२००६ और २००७ के विनाश ने उस साझा स्थान को क्षति पहुँचाई जहाँ उनकी स्मृति सुरक्षित थी। पुनर्निर्माण ने कक्ष बहाल किया और उसमें दफ़न महिलाओं की ओर नया ध्यान आकर्षित किया। उनकी क़ब्र आज यात्री को समझाती है कि अहल अल-बैत की ऐतिहासिक स्मृति केवल प्रसिद्ध पुरुष विद्वानों से नहीं, बल्कि परिवार की विश्वसनीय महिलाओं से भी आगे पहुँची।
यात्री और शोधकर्ता के लिए हकीमा ख़ातून का जीवन ज्ञान, विश्वसनीय गवाही, गोपनीयता और बिना प्रदर्शन की सेवा का पाठ देता है। अभिलेख को उन इमामी रिवायतों का सम्मान करना चाहिए जिन्होंने उन्हें महान राविया बनाया, लेकिन पति, बच्चों और निश्चित तिथि के अप्रमाणित दावों से बचना भी चाहिए। यही संतुलन भक्ति और ऐतिहासिक ज़िम्मेदारी दोनों को सुरक्षित रखता है।
FatherSide: इमाम मुहम्मद अल-जवाद उन पर शांति हो; इमाम अली अल-रिज़ा उन पर शांति हो; इमाम मूसा अल-काज़िम उन पर शांति हो; इमाम जाफ़र अल-सादिक़ उन पर शांति हो; इमाम मुहम्मद अल-बाक़िर उन पर शांति हो; इमाम अली ज़ैन अल-आबिदीन उन पर शांति हो; इमाम हुसैन इब्न अली उन पर शांति हो; अली इब्न अबी तालिब उन पर शांति हो
MotherSide: समाना अल-मग़रिबिय्या, बाद की जीवनियों के अनुसार
Journey: इमाम मुहम्मद अल-जवाद उन पर शांति हो के घर में परवरिश; इमाम अल-हादी और इमाम हसन अल-अस्करी उन पर शांति हो के समय का अनुभव; इमामी रिवायतों में नर्जिस ख़ातून की शिक्षा; इमाम मुहम्मद अल-महदी उन पर शांति हो के जन्म की गवाही; कुछ रिवायतों में २६० हिजरी के बाद पारिवारिक सेवा; मृत्यु की तिथि प्रमाणित नहीं; हरम-ए-अस्करियैन में दफ़न की पुरानी निस्बत
Books: कमाल अद-दीन व तमाम अन-निअमा; किताब अल-ग़ैबा लिश-शैख़ अत-तूसी; बिहार अल-अनवार; अयान अश-शिया; इलाम अल-वरा
ऐतिहासिक / धार्मिक महत्व
हकीमा ख़ातून उन पर शांति हो की क़ब्र का ऐतिहासिक महत्व इसलिए है कि यह अल-अस्करी परिवार में एक महिला राविया की भूमिका को दिखाई देती है। इमाम अल-महदी उन पर शांति हो के जन्म के बारह इमामी विवरण में उनकी गवाही मूल भाग है, जबकि पारिवारिक पहचान उन्हें इमामों की लगातार तीन पीढ़ियों से जोड़ती है।
यह क़ब्र यह भी दिखाती है कि ज़ियारती स्मृति कैसे बनती है। इमामी रिवायती साहित्य में उनकी पहचान प्राचीन और मज़बूत है, लेकिन प्रसिद्ध मृत्यु-वर्ष और विस्तृत दफ़न व्यवस्था बाद की जीवनियों और ज़ियारत परंपरा में अधिक स्पष्ट है। दोनों स्तरों को दर्ज करना भक्ति को सावधानी मिटाने और सावधानी को भक्ति मिटाने से रोकता है।
हरम-ए-अस्करियैन के विनाश और पुनर्निर्माण के बाद उनकी क़ब्र परिसर से जुड़ी महिलाओं की नई सार्वजनिक पहचान का भाग बनी। इसलिए इसका धार्मिक, शैक्षिक, महिला-इतिहास और विरासत संबंधी महत्व है।
संदर्भ
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.