Mushaf of Fatima (a)
What is the Book of Fatimah (Mushaf of Fatimah)? Is it also known as the "Sister of the Qur'an"?
The Book of Fatimah or Mushaf of Fatimah is a compilation dictated to Lady Fatimah (PBUH) by the angel Gabriel after the demise of the Prophet Muhammad (PBUH), and transcribed by Imam Ali (PBUH). According to narrations, the existence of this book is undisputed.
References to Mushaf of Fatimah are found in early Shi'a sources, such as Basa'ir al-Darajat and al-Kafi. These narrations assert that the book has remained exclusively with the Imams of the Shi'a (PBUT) and has never been accessible to others. The most extensive discussions of this book appear in Bihar al-Anwar by Allama Majlisi in the sections addressing the knowledge of the Ahl al-Bayt (PBUT).
The contents of Mushaf of Fatimah reportedly include future events and the destinies of Fatimah's progeny. While the existence of this book is widely accepted within Shi'a traditions, variations and occasional contradictions in the narrations regarding its details have led to differing scholarly interpretations. Furthermore, no reliable source confirms that this book has been referred to as the "Sister of the Qur'an."
Description and Characteristics
The narrations of the Ahl al-Bayt (PBUT) speak of Mushaf of Fatimah as a divinely inspired book.[1] Some of these narrations are considered authentic, solidifying the consensus on its existence.[2] One reliable narration, attributed to Imam Ja'far al-Sadiq (PBUH), describes the book as having been dictated during the 75 days following the Prophet's passing.[3]
The earliest references to Mushaf of Fatimah are found in Basa'ir al-Darajat[4] and al-Kafi.[5] Allama Majlisi has provided the most extensive treatment of these narrations in Bihar al-Anwar.[6] According to the narrations, the book is said to be three times the size of the Qur'an and remains preserved with the Imams of the Shi'a (PBUT).[7]
Differences in the content and interpretation of narrations about Mushaf of Fatimah, including apparent contradictions, have led to varied scholarly assessments of its specifics.[8]
The Scribe and the Dictator
There are differing reports about who dictated the contents of Mushaf of Fatimah. Various narrations mention God, an angel, Gabriel, or even the Prophet Muhammad (PBUH) as the source.[9] Allama Majlisi reconciles these reports[10], suggesting that references to the Prophet might implicitly mean Gabriel.[11] Shi'a scholars, including Sayyid Muhsin Amin[12], Sayyid Jafar Murtada Amili[13] , and Sayyid Muhammad Husayn Fadlallah[14], have offered further harmonization of these views.
All Shi'a scholars and narrations unanimously agree that Imam Ali (PBUH) served as the scribe of this book.[15]
Contents
The contents of Mushaf of Fatimah reportedly include:
- The status of the Prophet Muhammad (PBUH) and the future of Fatimah’s progeny.[16]
- Accounts of future events.[17]
- Names of all the prophets, their successors, and their stories.[18]
- The names of all kings and rulers until the Day of Judgment.[19]
- Shi'a scholar Abdul Husayn Sharaf al-Din mentions additional contents such as parables, wisdom, and admonitions[20], though this view has been disputed by some researchers.[21]
- Others argue, based on narrations[22], that the book contains detailed religious rulings and legal codes.[23]) Sayyid Muhammad Husayn Fadlallah supports this, equating Kitab of Fatimah with Mushaf of Fatimah.[24] However, some scholars believe Kitab of Fatimah refers to another text, possibly associated with Fatimah bint al-Husayn (PBUH).[25]
- Shi'a academic Sayyid Husayn Modarresi Tabataba'i has proposed that the book primarily comprises esoteric Shi'a ideas[26], though this interpretation has faced criticism.[27]
No reliable source supports the notion that Mushaf of Fatimah is referred to as the "Sister of the Qur'an."
Controversies Surrounding Mushaf of Fatimah
Certain Orientalists and Sunni scholars, including Ignaz Goldziher[28] and Abdullah al-Qasimi, have misconstrued the use of "Mushaf" in the title to claim that Shi'as believe in an alternate Qur'an.[29] Shi'a scholars refute this by asserting that Mushaf of Fatimah contains no Qur'anic verses[30], a stance supported by numerous Shi'a narrations.[31]
Sources
- ↑ Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.
- ↑ Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.
- ↑ Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, pp. 599–600. Qom: Dār al-Hadīth, 1429 H.
- ↑ Safār Qummī, Mohammad b. al-Hasan. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), ed. by Mohsen b. ‘Abbās‘alī Kuche-Bāghī. pp. 170–181. Qom: Maktabat āyat Allāh al-Mar‘ashī al-Najafī, 1404 H.
- ↑ Al-Kulaynī. Al-Kāfī. Vol. 1, pp. 592–602.
- ↑ Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 49. Beirut: Mu’assasat al-Wafā’, 1403 H.
- ↑ Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, p. 593. Qom: Dār al-Hadīth, 1429 H.
- ↑ Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 65.
- ↑ Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 68.
- ↑ Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 72.
- ↑ Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 42.
- ↑ Amīn, Mohsen. A‘yān al-Shī‘a. Vol. 1, p. 357. Beirut: Dār al-Ta‘āruf lil-Matbû‘āt, 1403 H.
- ↑ ‘āmilī, Ja‘far Mortazā. Masā’at al-Zahrā (S): Shubuhāt wa Rudûd. Vol. 1, p. 116. Beirut: Dār al-Sīra, 1418 H.
- ↑ Hāshimī, Hāshim. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S). p. 151. Beirut: Dār al-Hudā, 1422 H.
- ↑ Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 73.
- ↑ Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 174.
- ↑ Al-Fattāl al-Nīsābûrī, Mohammad b. Ahmad. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211. Qom: Manshûrāt al-Ridā, 1375 SH.
- ↑ Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 18.
- ↑ Al-Fattāl al-Nīsābûrī. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211.
- ↑ Sharaf al-Dīn, ‘Abd al-Hussain. Al-Murāja‘āt. p. 603. Qom: Al-Majma‘ al-‘ālamī li Ahl al-Bayt (S), 1426 H.
- ↑ Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 172.
- ↑ Kulaynī. Al-Kāfī. Vol. 7, pp. 37–41.
- ↑ Qazvīnī, Mohammad-Kāzem. Fātima al-Zahrā (S) min al-Mahd ilā al-Lahd. pp. 96. N.p.: N.p., n.d.
- ↑ Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 167.
- ↑ Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 181.
- ↑ Modaresi Tabatabai, Hossein. Mirath-e Maktub-e Shia, p. 41.
- ↑ Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 82.
- ↑ Goldziher, Ignaz. Gerāyesh-hā-ye Tafsīrī dar Mīyān-e Mosalmānān, intro. by Seyyed Mohammad-‘Ali Ayāzī, trans. by Seyyed Nāser Tabātabā’ī. p. 256–257. Tehran: Intishārāt-e Qoqnûs, 1383 SH.
- ↑ ‘Amīdī, Thāmer Hāshim Habīb. Difā‘ ‘an al-Kāfī: Dirāsa Naqdīya Muqārana li Aham al-Tu‘ûn wa al-Shubuhāt al-Muthāra Hawl Kitāb al-Kāfī li al-Sheikh al-Kulaynī. Vol. 2, p. 353. Qom: Markaz al-Ghadīr lil-Dirāsāt al-Islāmīya, 1415 H.
- ↑ Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 75.
- ↑ Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 170. Kulaynī, Mohammad. Al-Kāfī. Vol. 1, p. 595.