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 According to the oldest sources that have come down to us, the historic mother of the fourth Imam was not much of a princess. Ibn Saʿd (d. 844-45) and Ibn Qotayba (d. 889) describe her as a slave, originally from Sindh, called Gazala and/or Solafa.<ref>Ibn Saʿd V, p. 211; Ibn Qotayba, pp. 214-15.</ref> Neither do any of the scholars of ancient history that have chronicled, at times with great attention to detail, the invasion of Persia by Muslim troops and the fate of the last Sasanian sovereign and her family, establish any relationship between the wife of Imam Hussain and one of the daughters of Yazdgerd III.<ref>Balāḏori 1866, pp. 262 ff.; idem 1974, pp. 102-103 and 146; Ṭabari I, 1879-1901, p. 2887 = Ṭabari IV 1960, p. 302; Ebn ʿAbd Rabbeh III, pp. 103 ff.</ref> The same is true for a wide range of sources and authors quite different from each other, such as Ketab al-kharaj by the Hanafite judge Abu Yusof (d. 798) and the shah-nama of the pro-Shiʿite Ferdowsi (d. 1019) both of whom, though surely for very different reasons, took an interest in the destiny of the last king of Sasanian Persia and his descendants.<ref>Abu Yusof, p. 30; Ferdowsi IX, pp. 358 ff.</ref>
-In his al-Kamel, the philologist Mobarrad (d. 900) seems to have been one of the very first to state that Solafa, the mother of Ali Zayn al-Abedin, was the daughter of Yazdgerd. He strongly emphasizes the nobility of the woman and, in general, the grandeur of the Persians.<ref>Mobarrad II, pp. 645-66.</ref> However, his contemporary, Abu Hanifa Dinavari (d. ca. 895) only casts the daughter of “Kesra” as a captive in the presence of [[ʿAli ibn Abi Talib|Ali]], during his caliphate (656-61), refusing the latter’s offer to marry his elder son [[Hasan]]. The account does not even mention Imam Hussain. Ali thus liberates the princess, granting her total freedom.<ref>Dinavari, p. 163.</ref> The nobility and pride of the Persian princess as well as her complicity with Ali are henceforth to become quite regular themes of the account in its different versions as it develops. During the same period, the chronicler Yaʿqubi (d. 904) and the heresiographers Hasan b. Musa Nowbaḵti and Saʿd b. Abd-Allah (both d. ca. 912-13) are among the first Shiʿites to allude in passing to the fact that the mother of Imam Zayn al-Abedin was the daughter of the last Sasanian king.<ref>Yaʿqubi II, pp. 246-47 and 303; Nowbakhti, p. 53; Ashʿari, p. 70.</ref> In the second half of the 9th century, Saffar Qomi (d. 902-903) delivers a long and detailed version of the account, containing especially striking details, in the form of a [[Hadith]] or saying attributed to the fifth [[Imam Mohammad Baqer]]: under the second caliph ‘Omar (r. 634-44), the daughter of the last Sasanian king is brought captive to Medina. Light radiating from the visage of the princess illuminates the Prophet’s mosque where the caliph presides. An invocation in Persian by the Princess provokes the ruler’s temper. Ali intervenes in favor of the young princess and makes it clear to ‘Omar that events unfolding are beyond his understanding and that he should step aside. Ali then authorizes the princess, with whom he speaks in Persian, to freely choose her husband. The chosen one is Hussain to whom Ali announces the good news that the young woman will be the mother of his child, i.e. the next [[Imam]].<ref>Ṣaffar, p. 335, no. 8</ref> Saffar’s account contains some noteworthy details: it is the first time that the account is presented in the form of an Imam’s Hadith, thus rendering it a sacred quality. It will subsequently become the first account in which the Persian princess is called Shahrbanu (and also Jahanshah, literally, “king of the world”).
+In his al-Kamel, the philologist Mobarrad (d. 900) seems to have been one of the very first to state that Solafa, the mother of Ali Zayn al-Abedin, was the daughter of Yazdgerd. He strongly emphasizes the nobility of the woman and, in general, the grandeur of the Persians.<ref>Mobarrad II, pp. 645-66.</ref> However, his contemporary, Abu Hanifa Dinavari (d. ca. 895) only casts the daughter of “Kesra” as a captive in the presence of [[ʿAli ibn Abi Talib|Ali]], during his [[caliphate]] (656-61), refusing the latter’s offer to marry his elder son [[Hasan]]. The account does not even mention Imam Hussain. Ali thus liberates the princess, granting her total freedom.<ref>Dinavari, p. 163.</ref> The nobility and pride of the Persian princess as well as her complicity with Ali are henceforth to become quite regular themes of the account in its different versions as it develops. During the same period, the chronicler Yaʿqubi (d. 904) and the heresiographers Hasan b. Musa Nowbaḵti and Saʿd b. Abd-Allah (both d. ca. 912-13) are among the first Shiʿites to allude in passing to the fact that the mother of Imam Zayn al-Abedin was the daughter of the last Sasanian king.<ref>Yaʿqubi II, pp. 246-47 and 303; Nowbakhti, p. 53; Ashʿari, p. 70.</ref> In the second half of the 9th century, Saffar Qomi (d. 902-903) delivers a long and detailed version of the account, containing especially striking details, in the form of a [[Hadith]] or saying attributed to the fifth [[Imam Mohammad Baqer]]: under the second caliph ‘Omar (r. 634-44), the daughter of the last Sasanian king is brought captive to Medina. Light radiating from the visage of the princess illuminates the Prophet’s mosque where the caliph presides. An invocation in Persian by the Princess provokes the ruler’s temper. Ali intervenes in favor of the young princess and makes it clear to ‘Omar that events unfolding are beyond his understanding and that he should step aside. Ali then authorizes the princess, with whom he speaks in Persian, to freely choose her husband. The chosen one is Hussain to whom Ali announces the good news that the young woman will be the mother of his child, i.e. the next [[Imam]].<ref>Ṣaffar, p. 335, no. 8</ref> Saffar’s account contains some noteworthy details: it is the first time that the account is presented in the form of an Imam’s Hadith, thus rendering it a sacred quality. It will subsequently become the first account in which the Persian princess is called Shahrbanu (and also Jahanshah, literally, “king of the world”).
 The Persian dimension as a result of Persian used for the first time in the midst of a text in Arabic, as well as the royalty are greatly magnified, still much more noticeably than in Mobarrad. The “Persianism” is magnified even more so than in Mobarrad both in terms of royalty and language (Persian is used for the first time in the midst of a text in Arabic). The most important point is the role ascribed to Ali: protection of the princess and perfect complicity with her; the fact that he speaks her language and insists upon her freedom and nobility of rank, his violent reaction towards ‘Omar, making him understand that he is not up to the situation, prediction of the birth of the future imam; all fully justify for a Shiʿite believer the mention of light of glory (farr(ah))<ref>Gnoli 1962; Duchesne-Guillemin 1979.</ref> that the princess bears as well as the fact that this light could even illuminate the Prophet’s mosque where the caliph of the Muslims resides. This fact acquires its fullest significance when one takes into consideration the key importance of the light of Divine Alliance (nur [[Wilayah|al-wilayah]]) in Imamism.<ref>Amir-Moezzi 1992, pp.75-112.</ref> Thus, from Imam Zayn al-Abedin onwards, the Shiʿite Imams will be the bearers of a two-fold light: that of wilayah from Ali and [[Fatima]] (thus of Muhammad) and the glorious light from the ancient kings of Persia, as transmitted by Shahrbanu.