Contents
The Mushaf of Fatimah (sa) is a sacred text revered by Shia Muslims, believed to contain profound knowledge and prophecies revealed to Fatimah Zahra (sa), the daughter of Prophet Muhammad (peace be upon him and his progeny). This article delves into the mysteries surrounding this holy book, exploring its origins, contents, and significance in Islamic tradition.
Foreword
The knowledge and awareness of the Ahl al-Bayt (peace be upon them all) is derived from divine knowledge, transcending and encompassing human understanding. It is, therefore, replete with wisdom and insight, making its comprehension and analysis challenging, if not impossible, for ordinary individuals.
A narration from the Ahl al-Bayt (peace be upon them) elucidates this:
“Our knowledge is difficult and abstruse, bearable only by a close angel, a sent prophet, a believer whose heart God has tested for faith, or a fortified city.” It was asked, “What is the fortified city?” The Imam (peace be upon him) replied, “The heart of one who has reached perfection.”[1]
Therefore, the immaculate lives of the Ahl al-Bayt (peace be upon them) hold secrets and mysteries known only to themselves, and only a few perfected individuals possess the capacity to grasp and analyze them.
Among these secrets are the books preserved and safeguarded by the Ahl al-Bayt (peace be upon them). The most significant and profound of these books is the Mushaf of Fatimah Zahra (peace be upon her).
This article delves into this important book, drawing upon hadiths and narrations from the Ma’sumin (peace be upon them). It aims to answer the following questions:
- What is the Mushaf of Fatimah (sa)?
- When was it compiled?
- On what material was it written?
- How is it utilized?
- What is its volume?
- Where is it located, and who possesses it?
Before addressing these questions, two preliminary points warrant attention:
1. The Books of the Ahl al-Bayt (peace be upon them)
Broadly speaking, the books and treatises attributed to or compiled by the Ahl al-Bayt (peace be upon them) fall into four categories:
1.1. Books compiled from their sayings and testaments, later taking the form of organized books.
The most prominent and reliable example is the esteemed book “Nahj al-Balagha,” compiled by Sayyid Razi from the sermons, letters, and aphorisms of Amir al-Mu’minin (peace be upon him). Other examples include “al-Ja’fariyyat” and the “Tafsir attributed to Imam Hasan al-Askari (peace be upon him).
1.2. Books authored by them and made accessible to the public for their benefit.
Examples include “Sahifa Sajjadiyya” and “Risalat al-Huquq,” penned by Imam Zayn al-Abidin (peace be upon him).
1.3. Books, or more accurately, knowledge, entrusted to and kept secret by the Ahl al-Bayt (peace be upon them), passed down from one Ma’sum to the next. These are among the deposits of Imamate, currently in the possession of Imam al- Zaman (may our souls be sacrificed for him).
Examples include: Jafr al-Ahmar, Jafr al-Abyad, Jafr al-Akbar, and Jafr al-Asghar.
Imam Ja’far al-Sadiq (peace be upon him) stated in a narration: “With us are Jafr al-Abyad, Jafr al-Ahmar, Jafr al-Akbar, Jafr al-Asghar, al-Jami’a, al-Sahifa, and the book of Ali (peace be upon him).”[2]
1.4. Books compiled by the Ahl al-Bayt (peace be upon them), not for the general public, but for the Ma’sum Imams (peace be upon them) themselves, passed down from one Imam to the next, ultimately reaching the Seal of the Awsiya, Imam al-Hujjah (peace be upon him). These are also among the secrets and deposits of Imamate.
The most renowned are “al-Jami’a” and the “Mushaf of Fatimah.”
Other Mushafs have also been mentioned for the Ahl al-Bayt (peace be upon them), and according to a narration, each of the Ma’sum Imams (peace be upon them) possesses a Mushaf.
2. The Distinction between Mushaf and Sahifa
The Mushaf of Fatimah (sa) is sometimes referred to as the “Sahifa of Fatimah (sa).” However, this is less common, and the more prevalent term is “Mushaf of Fatimah (sa).”
While a definitive distinction between these two terms cannot be asserted, the general understanding, supported by the usage in verses and narrations, is that “Sahifa” refers to a letter or written work sent from one person to another or compiled for public use. For instance, the noble book “Sahifa Sajjadiyya” was compiled by Imam Zayn al-Abidin (peace be upon him) for the benefit of all believers. On the other hand, “Mushaf” in early Islam referred to the Book of Allah (the Holy Quran), exemplified by the Mushaf of Imam Ali (peace be upon him), the Mushaf of Uthman, the Mushaf of Abdullah ibn Mas’ud, and so forth.
It’s crucial to understand that the Mushaf of Fatimah (sa) does not fall into this category. It does not signify the Quran of Fatimah Zahra (sa), and some narrations emphasize that the Mushaf of Fatimah (sa) contains nothing from the Holy Quran, dispelling any notion that it is merely her version of the Quran. Several hadiths from the Ma’sumin (peace be upon them) underscore this point:
Imam Ja’far al-Sadiq (peace be upon him): “The Mushaf of Fatimah, I do not claim that it contains the Quran.”[3]
Imam al-Sadiq (peace be upon him): “By Allah, there is not a single letter from your Quran in it.”[4]
Imam Muhammad al-Baqir (peace be upon him): “There is nothing from the Quran in it.”[5]
Imam Musa al-Kazim (peace be upon him): “I have the Mushaf of Fatimah (sa); there is nothing from the Quran in it.”[6]
Therefore, while the book of Fatimah Zahra (sa) is called a Mushaf, it is not a Mushaf in the sense of the Quran. Rather, it is a book written with her dictation.
Several reasons are given for why it is called a Mushaf:
- Some scholars believe that Fatimah Zahra (sa) left behind two books: the “Sahifa of Fatimah Zahra (sa),” containing hadiths and sayings of her noble father, Prophet Muhammad (peace be upon him and his progeny), and the “Mushaf of Fatimah (sa),” which she dictated and compiled after the Prophet’s passing[7]. To distinguish between the two, one was named Sahifa and the other Mushaf.
- Others believe that the Mushaf of Fatimah (sa) was initially written on separate pages, later compiled into a single volume by Amir al-Mu’minin (peace be upon him) or subsequent Imams, who named it Mushaf.[8]
The Mushaf of Fatimah (sa) and its Compilation Date
Undoubtedly, this invaluable book was compiled towards the end of Fatimah Zahra’s (sa) life, within a short period. Based on numerous hadiths and narrations, its compilation can be placed between the Prophet’s passing and Fatimah Zahra’s (sa) martyrdom, from the 28th of Safar to the 3rd of Jumada al-Thani, 11 AH.
Abu Ubayda, a narrator of Imam Ja’far al-Sadiq’s (peace be upon him) hadiths, recounts:
“Some companions and followers asked questions of Imam Ja’far al-Sadiq (peace be upon him) and received their answers. Then they inquired about the Mushaf of Fatimah (sa). The Imam remained silent for a while, then said: ‘You [sometimes] discuss what you want and what you don’t want. Verily, Fatimah (sa) did not remain after the Messenger of Allah (peace be upon him and his progeny) for more than seventy-five days, and during this time, she was deeply saddened by the passing of her father. The trustworthy Gabriel would descend upon her, console her over the loss of her father, soothe her soul, inform her about her father and his status, and tell her what would happen to her descendants after her. Ali (peace be upon him) would write all of this. This is the Mushaf of Fatimah (sa).’“[9]
A similar narration is provided by Hammad ibn Uthman from Imam Ja’far al-Sadiq (peace be upon him):
“I asked Imam al-Sadiq (peace be upon him): ‘What is the Mushaf of Fatimah (sa)?’
The Imam replied: ‘When Almighty God took the soul of His Prophet (peace be upon him and his progeny), Fatimah (sa) was overcome with grief over his death, the extent of which only God knows. So, Almighty God sent an angel to her to console her grief and tell her new things. Fatimah (sa) mentioned this to her husband, Amir al-Mu’minin (peace be upon him). He said (peace be upon him): “Whenever you sense that and hear the voice, tell me.” So
she would inform him of it, and he would write down everything he heard from her until a Mushaf was compiled from those writings.’“[10]
These two hadiths shed light on several aspects of the Mushaf of Fatimah (sa), including its timing, compilation process, and scribe, with the first hadith providing a clearer timeline and the second highlighting Amir al-Mu’minin’s (peace be upon him) role in its inscription and compilation.
Other hadiths address these aspects, but they are omitted here for brevity.
The Content of the Mushaf of Fatimah (sa)
The most crucial question concerning the Mushaf of Fatimah (sa) pertains to its content: what kind of information and knowledge does it hold?
Since the Mushaf is not publicly accessible and its knowledge remains exclusive to the Ahl al-Bayt (peace be upon them), the only way to ascertain its contents is to rely on their hadiths and narrations.
As previously mentioned, numerous narrations emphasize that the Mushaf of Fatimah (sa) is not the Holy Quran and does not contain even a single letter from it.
Some narrations state that it does not contain rulings on halal (permissible) and haram (forbidden) matters.
Imam al-Sadiq (peace be upon him) said in a narration: “But there is nothing in it from the halal and haram, but rather it contains knowledge of what will be.”[11]
In other words, the Mushaf of Fatimah (sa) is not a fiqh (jurisprudence) book or a practical treatise. It transcends such information, encompassing knowledge that no one has read, heard, or known, and will not know, except for Almighty God, who alone is aware of its secrets. This knowledge pertains to the future.
Abu Basir once had the honor of being in the presence of Imam al-Sadiq (peace be upon him). When they were alone, he seized the opportunity to inquire about the secrets of the Ahl al-Bayt (peace be upon them), including their knowledge and trusts, such as Jafr, Jami’a, and others. The Imam answered his questions until they reached the topic of the Mushaf of Fatimah (sa). The Imam replied:
“We have the Mushaf of Fatimah (peace be upon her), and what do they know what the Mushaf of Fatimah is?”
He then said: “It is a Mushaf containing three times the size of your Quran. By Allah, there is not a single letter from your Quran in it.”
Abu Basir said: “I said: ‘By Allah, this is knowledge.'”
He said: “It is indeed knowledge, but it is not that [the Quran].”[12]
In another hadith, Imam Ja’far al-Sadiq (peace be upon him), in response to some of his companions’ inquiries about the Mushaf of Fatimah (sa), said:
“…and Gabriel (peace be upon him) would come to her, console her over the loss of her father, soothe her soul, inform her about her father and his status, and tell her what would happen to her descendants after her, and Ali (peace be upon him) would write all of this.”[13]
Similarly, a narration from Imam al-Sadiq (peace be upon him) states:
“As for the Mushaf of Fatimah (sa), it contains what will happen in the future, and the names of everyone who will rule until the Hour [of Judgment].”[14]
Considering these and other narrations (omitted for brevity), it becomes evident that the Mushaf of Fatimah (sa) deals with events, incidents, and political and social transformations that would occur from that time (the end of Fatimah Zahra’s life) until the end of time. It essentially comprises her truthful prophecies about the future and future generations. This invaluable book can be considered the calendar of the Ahl al-Bayt (peace be upon them). The Ma’sum Imams (peace be upon them) would consult it to predict events or confirm or deny occurrences. Examples of this are provided below under the heading “References to the Mushaf of Fatimah (sa) by the Ma’sum Imams (peace be upon them).”
Use of Mushaf of Fatimah (sa) by the Imams (a.s)
- During the time of Imam al-Sadiq (peace be upon him), the descendants of Imam Hasan al-Mujtaba (peace be upon him) initiated a movement against the Umayyads, rallying the support of other Hashemites (including the Abbasids, Hasanids, and other branches of Banu Hashim) to incite rebellion against the Umayyad rule. The central figures in this uprising were the sons of Abdullah ibn al-Hasan.
Many believed that Muhammad, the son of Abdullah ibn al-Hasan, would achieve victory and leadership in this movement. However, Imam al-Sadiq (peace be upon him) held a different view.
Fudayl ibn Sukra, one of the Imam’s companions, narrates:
“One day, I was in the presence of Imam al-Sadiq (peace be upon him), and the Imam said to me: ‘O Fudayl, do you know what I was looking at before you came?’ I said: ‘No.’
He said: ‘I was looking at the book of Fatimah (sa). There is no ruler who will rule the earth except that he is mentioned in it by his name and the name of his father, and I did not find anything in it for the children of al-Hasan.’“[15]
- When asked about Muhammad ibn Abdullah ibn al-Hasan, Imam al-Sadiq (peace be upon him) replied:
“There is no prophet, no successor, and no king except that he is mentioned in a book that I have – meaning the Mushaf of Fatimah (sa) – and by Allah, there is no mention of Muhammad ibn Abdullah in it.”[16]
- Imam al-Sadiq (peace be upon him) stated in a narration:
“The Zanadiqa (heretics) will appear in the year 128 AH, and this is because I looked in the Mushaf of Fatimah (sa).”[17]
Imam al-Sadiq’s (peace be upon him) prediction proved accurate. As the Umayyad rule declined and the Abbasid rule was taking shape, many deviant and false beliefs, particularly materialism, atheism, and indifference, emerged within the Muslim community.
- Walid ibn Sabih narrates:
“One day, Imam al-Sadiq (peace be upon him) said to me: ‘O Walid, I looked and inquired in the Mushaf of Fatimah (sa), and I did not find anything about the Bani Fulan (a certain tribe) in it except as the dust of a horseshoe.’“[18]
The Ma’sum Imams (peace be upon them), as the religious, political, and social authorities and the only true and compassionate refuge for the people, consistently strived to guide them away from misguidance and towards the path of righteousness and truth. To this end, they extensively studied and contemplated their mother’s book, Fatimah’s (sa) Mushaf, making accurate predictions about their time. In essence, they utilized this noble book to benefit Islam and Muslims.
The Location of the Mushaf
As for the whereabouts of the Mushaf of Fatimah (sa) and who safeguards it, it was initially kept in the house of Amir al-Mu’minin Ali ibn Abi Talib (peace be upon him) and remained in his possession. After his martyrdom, it passed to Imam Hasan al-Mujtaba (peace be upon him), and then to Imam Husayn (peace be upon him) after his martyrdom. It continued to be passed down through the Imams until it reached Imam al-Hujjah (may Allah hasten his reappearance), who currently possesses and utilizes it. It has never fallen into the hands of the unworthy or unqualified. Here are a few hadiths supporting this:
- Imam al-Rida (peace be upon him), in a hadith describing the signs of a Ma’sum Imam (peace be upon him), said:
“The Imam has signs: he is the most knowledgeable of people, the most judicious of people, the most God-fearing of people, the most forbearing of people, the bravest of people, the most generous of people, the most devout of people…
This lengthy hadith concludes by stating:
“…and he possesses the Mushaf of Fatimah (sa).”[19]
- Imam Ja’far al-Sadiq (peace be upon him) states in a hadith:
“We have the Mushaf of Fatimah (sa).”[20]
- Imam Musa al-Kazim (peace be upon him) said:
“I have the Mushaf of Fatimah (sa); there is nothing from the Quran in it.”[21]
- Abu Basir narrates:
“I heard Imam al-Sadiq (peace be upon him) say: ‘Abu Ja’far (peace be upon him) did not die until he received – O Abu Abdullah – the Mushaf of Fatimah (sa).’“[22]
- Imam al-Sadiq (peace be upon him) states in a hadith:
“Our knowledge is of the past and the future, inscribed in hearts and etched in hearing. We have Jafr al-Ahmar, Jafr al-Abyad, and we have the Mushaf of Fatimah. We also have al-Jami’a, which contains everything that people need.”[23]
In this hadith, Imam al-Sadiq (peace be
upon him) not only describes the various types of knowledge possessed by the Ahl al-Bayt (peace be upon them) but also explicitly states that Jafr al-Ahmar, Jafr al-Abyad, the Mushaf of Fatimah (sa), and al-Jami’a are in their possession.
- Ali ibn Hamzah narrates:
“It was said to Imam al-Sadiq (peace be upon him) that Abdullah ibn al-Hasan (a descendant of Imam Hasan al-Mujtaba) believes that he possesses no special knowledge except what other people have.”
The Imam replied:
“By Allah, he has spoken the truth. He has no knowledge except what other people have. But by Allah, we have al-Jami’a, which contains the halal and haram, and we have Jafr. Does Abdullah know whether Jafr is in the skin of a camel or a sheep? And we have the Mushaf of Fatimah (sa)…”[24]
In this hadith, Imam al-Sadiq (peace be upon him) criticizes the unfounded claims and ambitions of Abdullah ibn al-Hasan and his sons, cautioning them against exploiting the Ahl al-Bayt (peace be upon them) and the family of Prophethood for leadership. He emphasizes that they lack the qualifications for such a position, as true leadership and guidance belong to the Ma’sum Imam who possesses the trusts and secrets of the Ahl al-Bayt (peace be upon them), including the Mushaf of Fatimah (sa).
A Comprehensive Narration about the Mushaf of Fatimah (sa)
To conclude, it is fitting to present a comprehensive narration about the Mushaf of Fatimah (sa) to address any remaining questions about this noble book and its various aspects.
Abu Basir narrates:
“I asked Imam Muhammad al-Baqir (peace be upon him) about the Mushaf of Fatimah (sa).”
He said: “It was revealed to her after the death of her father.”
I said: “Describe it to me.”
He said: “It has two covers made of green Zabargad (peridot) the length and width of the paper, and they are red.”
I said: “May I be your ransom, describe its paper to me.”
He said: “Its paper is made of white Durr (pearl), which was commanded to be, and it was.”
I said: “May I be your ransom, what is in it?”
He said: “It contains news of what was and news of what will be until the Day of Judgment. It contains news of the heavens, the number of angels in the heavens, and other things. It contains the number of all those whom Allah created, both messengers and non-messengers, their names, the names of those to whom they were sent, the names of those who denied and those who responded, and the names of all those whom Allah created, believers and disbelievers, from the first to the last. It contains the names of the cities and a description of every city in the east and west of the earth, the number of believers in them, the number of disbelievers in them, a description of everyone who denied, a description of the previous generations and their stories, who among the tyrants ruled, the duration of their rule, and their number, and the names of the Imams, their description, what each one possesses, a description of their elders, and all those who lived in the different eras.”
I said: “May I be your ransom, how many eras are there?”
He said: “Fifty thousand years, and they are seven eras. It contains the names of all that Allah created and their lifespans, a description of the people of Paradise, the number of those who will enter it, the number of those who will enter the Fire, and their names. It contains the knowledge of the Quran as it was revealed, the knowledge of the Torah as it was revealed, the knowledge of the Gospel as it was revealed, the knowledge of the Psalms as it was revealed, and the number of every tree and plant in all the lands.”
Abu Ja’far (peace be upon him) said: “When Allah wanted to reveal it to her, He commanded Gabriel, Michael, and Israfil to carry it and descend with it upon her. This was on a Friday night, in the second third of the night. They descended with it while she was standing in prayer, and they remained standing until she sat down. When she finished her prayer, they greeted her with peace and said: ‘Peace sends you peace.’ And they placed the Mushaf in her lap. She said: ‘To Allah belongs peace, and from Him is peace, and to Him is peace, and upon you, O Messenger of Allah, is peace.’ Then they ascended to the heavens. She continued to recite it from after Fajr prayer until the sun passed its zenith, until she reached the end of it. And peace be upon her, obedience to her was obligatory upon all of Allah’s creation, from the jinn and humans to the birds and wild animals, and the prophets and angels.”
I said: “May I be your ransom, to whom did that Mushaf go after her passing?”
He said: “She gave it to Amir al-Mu’minin (peace be upon him), and after his passing, it went to al-Hasan (peace be upon him), then to al-Husayn, then it remained with his family until they give it to the صاØب هذا الأمر (the Master of this Affair meaning Imam Mahdi a.s).”
I said: “This is indeed vast knowledge.”
He said: “O Abu Muhammad, what I have described to you is only from the first two pages of it, and I have not yet described to you what is in the second page, nor have I spoken a word of it.”[25]
Indeed, the Mushaf of Fatimah (sa) is so profound and immense that even Imam al-Baqir (peace be upon him), the disseminator of the knowledge of the first and the last, after providing such a detailed description, states that he has only explained one page of the book and has not yet begun with the next!
This clarifies our position as well. No matter how much we say or write about this unparalleled book, we cannot do it justice. Therefore, it is best to remain silent and be content with what has been presented.
May Allah grant us the ability to understand and comprehend the profound knowledge and teachings of Muhammad and his progeny (peace be upon them all) and to recognize their truthfulness. May He also make the Master of the first and the last, Imam al-Hujjah (peace be upon him), pleased with us.
[1] ï‚· Rawdat al-Wa’izin (Fattal Nishapuri), p. 211
ï‚·
[2] Makatib al-Rasul (Ahmadi Mianji), Vol. 2, p. 51
[3] Basa’ir al-Darajat (Abu Ja’far Safar Qumi), p. 15; al-Kafi, Vol. 1, p. 240
[4] Basa’ir al-Darajat (Abu Ja’far Safar Qumi), p. 151
[5] Dala’il al-Imamah (Muhammad ibn Jarir Tabari), p. 27
[6] Basa’ir al-Darajat (Abu Ja’far Safar Qumi), p. 174
[7] Makatib al-Rasul (Ahmadi Mianji), Vol. 1, p. 426
[8] al-Luma’ al-Bayda (Tabrizi Ansari), p. 200
[9] al-Kafi (Shaykh Kulaini), Vol. 1, p. 241
[10] Ibid., p. 240
[11] Ibid., p. 240
[12] Ibid., p. 238
[13] Ibid., p. 241
[14] Rawdat al-Wa’izin (Fattal Nishapuri), p. 211; al-Khara’ij wa al-Jara’ij (Qutb al-Din Rawandi), Vol. 2, p. 894
[15] al-Kafi (Shaykh Kulaini), Vol. 1, p. 242
[16] Makatib al-Rasul (Ahmadi Mianji), Vol. 2, p. 87
[17] al-Kafi (Shaykh Kulaini), Vol. 1, p. 240
[18] Basa’ir al-Darajat (Abu Ja’far Safar Qumi), pp. 181 and 189
[19] Man La Yahduruhu al-Faqih (Shaykh Saduq), Vol. 4, p. 419; Uyun Akhbar al-Rida (Shaykh Saduq), Vol. 1, p. 212
[20] al-Kafi (Shaykh Kulaini), Vol. 1, p. 239; Basa’ir al-Darajat (Abu Ja’far Safar Qumi), p. 152
[21] Basa’ir al-Darajat (Abu Ja’far Safar Qumi), p. 154
[22] Ibid., p. 17
[23] Rawdat al-Wa’izin (Fattal Nishapuri), p. 210
[24] Basa’ir al-Darajat (Abu Ja’far Safar Qumi), p. 161
[25] Dala’il al-Imamah (Muhammad ibn Jarir Tabari Amili), p. 27