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Assalamu alejkum wa rahmatullahi wa barakatu. Surah Hud [11:47] - Bismillahir Rahmahir Raheem Rabbi innee aAAoothu bikaan as-alaka ma laysa lee bihi AAilmun wa-illataghfir lee watarhamnee akun mina alkhasireen = My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers. I have gotten interest on the topic if Imam Al Mahdi and see there are unclear things in the story. I believe a certain part was hidden from us, for the safety of his lineage, and place. Narju Khatun said, "may the offspring of your prophet dispbell your doubts". What does this mean people? Could it mean that something will happen to the offspring of the prophet Muhammad ((صلى الله عليه وآله وسلم))? Hassan Al askari is the 11th imam, he was friends with muslims, jews and christians of Baghdad. Narjis Khatun went to Baghdad. Here the child they recieved i believe is the holder of the lineage of Muhammad ((صلى الله عليه وآله وسلم)) through Al Askari. This child i belive becuse it was ordained by God, was hidden amongst the jews of Bahgdad in order to secure its safety. All the previous Imams where killed. So in order to save the lineage of Muhammad ((صلى الله عليه وآله وسلم)) through the 12th imams i believe they hid him amongst the jews. (They follow kosher wery strict which is bacially halal lifestyle). There he grew up, got children and the lineage survived until when the time comes, Imam mahdi will be a person growing up jewish, but be guided to Islam. This also means some jews today are AhlulBayt, and is a way to ensure peace amongst the nations who recieved revelation. Could this be?

The earliest Imamite scholar to give an account of the Twelfth Imam's mother is al-Mas'udi. He reports that she was a slave-girl called Narjis [ithbat, 248. For the later authors who named her as Narjis see al-Irshad, 390; T. al-Ghayba, 153, 158; ‘Uyun, 32-3.]. Al-Shahid (d. 786/1384) states that her name was Maryam b. Zayd al-`Alawiyya [bihar, LI, 28, quoted from al-Dirus.], and other reports give her name as Rayhana, Saqil and Sawsan.ss It is possible that her name was in fact Narjis and the other names, except Saqil, were given to her by her owner Hakima bint Muhammad al-Jawad. People at that time used to call their slave-girls by different names as a form of flattery, and Narjis, Rayhana and Sawsan are all names of flowers. The earliest report concerning the nationality of the Twelfth Imam's mother goes back to the year 286/899. This was written down for the first time by al-Saduq, on the authority of Muhammad b. Bahr al-Shaybani, who attributed his narration to Bishr b. Sulayman al-Nakhkhas. According to this report she was a Christian from Byzantium who had been captured by Islamic troops[Kama’l, 431-2]. She was sold as a slave and bought by al-Nakhkhas in the slave-market in Baghdad. Al-Nakhkhas sent her to the tenth Imam, `Ali al-Hadi, in Samarra. After this, however, the narration begins` to lose much of its credibility and becomes hagiographical. It is related that she was Malika b. Yashshu', the granddaughter of the Emperor of Byzantium, whose mother was a descendant of Simon (Sham' un) the disciple of Jesus. When Malika was in her grandfather's palace, she dreamt that she saw Jesus's mother, Mary, and Muhammad's daughter, Fatima. In this dream Fattima converts her to Islam and persuades her to allow herself to be captured by Islamic troops [Kama’l, 317-23.]. The authenticity of this narration is questionable in many aspects, the most doubtful points being found in the last part. Firstly there was no major battle between the `Abbasids and the Byzantines after 242/856 [Tabari, III, 1434] and there is no indication in the sources that the Emperor of Byzantium appealed to the `Abbasids to liberate his granddaughter. Secondly, the early Imamite authors, particularly al-Qummi, al-Nawbakhti, al-Kulayni and al-Mas'udi, who were contemporaries of al-Shaybani, the narrator of this report, do not refer to it in their works. In addition, al-Kashshi, who was a companion of al-Shaybani, and the later scholars al-Najashi and Ibn Dawud claim that he was an extremist [ikhtiyar, 147-8; al-Najashi, 298; Ibn Dawud, al-Rijal, 541]. Thirdly, al-Kulayni states that al-Qa’im's mother was a slave-girl from al-Nawba, the northern province of Sudan [al-Kafi, I, 323]. Moreover al-Nu'mani and al-Saduq related other narrations which indicate that al-Qa’im's mother was to be a black slave-girl [N. al-Ghayba, 84, 85, 120; Kama’l, 329]. It may be that the later Imamites ignored these transmissions and considered the narration of al-Shaybani as authentic because the latter makes al-Qa’im’s mother of noble ancestry and high social status. They would have been particulary attracted by the connection the report establishes between the Twelfth Imam, al-Qa’im, and Jesus, since prophetic traditions state that the two of them will rise together to rid the world of tyranny [Kama’l, 280, 345; al-Marwazi, Kitab al-Fitan, Mss fol, 150-63.]. In the light of these three points the narration of-Muhammad b. Bahr al-Shaybani can be rejected despite the fact that al-Tusi and Ibn Rustam al-Tabari consider it reliable [T. al-Ghayba, 134-9; Dala'il, 262-4]. Possibly the correct account of the origin of al-Qa’im's mother is given by al-Mufid, who states that she was a slave-girl brought up in the house of Hakima, the sister of the tenth Imam. According to his report the Imam saw her one day and predicted that she would give birth to someone with special Divine blessing [al-Irshad, 390-1]. According to al-Saduq she died before the death of her husband, al-Hasari al-`Askari, in 260/874.[Kama’l, 431] But al-Najashi's report indicates that she was alive after this year hiding at the house of Muhammad b. `Ali b. Hamza, one of the close associates of her husband al-`Askari [al-Najashi, 268]. Source: http://www.al-islam.org/occultation_12imam/6.htm#10