Islamic Answer

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Islamic Answer

Islamic Answer

Author:
Publisher: www.alhassanain.org/english
English

Al-sahifa al-kamilah

Write to you concerning the sources of the al-sahifa al-sajjadiyya. In a few months i will be ready to begin writing the introduction to the text which will include a section on the life of the imams (a.), an analysis of text's importance for islamic spiritually and ethics, and also, i hope a well founded argument for the text's authenticity. For the first part it is not difficult to find sources, and for the second part can rely on the text itself. But for the third part i am lost at where to turn, since i have no experience in tracking down the isnad of such work. Dr. Modaressi suggested that you may be able to give me information concerning books or articles that have written about authenticity of al-sahifa. Naturally, any help you can give will be fully acknowledged in the introduction.

Thanking you in advance for any assistance you can give, i remain,

William c. Chittick port jefferson ny 11777

In response to your question you will find a list of books concerning al-sahifa al-kamilah. In the introduction of some of these books, authors have discussed in details on the "isnad", namely, in riyadh al-salihkin by ibn masum d. 1120 a.h., al-sahifa al-sajjadiyyah al-thaltha by al-afandi d. 1130 a.h., al-sahifa al-khamisa by al-amin d. 1371 a.h.. The oldest manuscript of the book is copied by yaqut al-mustasinum in 694 a.h. As it is described in fihrst-e-kutub-e-din kitakhan-e-saltanati by atabi, tehran, 1352 sh.p.787. Unfortunately, i was not able to examine this manuscript, which is interesting is copied in 1079 a.h. With some chain of "isnad".

It is preserved at the tehran university central library no. 73. Mishkat's collections. Some pages of this are attached for your consideration. The following is the list of various sources concerning al-sahifa al-kamilah, which are in my possession.

Note: in this list the following abbreviation are used:

1 : comment = commentary.

2 : photo = photography or xerox.

3 : script = manuscript.

4 : trans. = translation.

1. Ad`iyyat-ul-ayyam al-sab`a li ahl-il-bayt (a.). Copyist ; yaqut a;-musta`sami d.682 a.h. - photo).

2. Shaifa sajjadiyyah, imam zayn al-abidin d.95 a.h. (copyist : ala al-din Muhammad hafiz tabrizi in 981 a.h. Tehran, husayinyah irahad 1329 a.h.

3. Ibid, with introduction, by m. Baqir al-sadr dar al-taruf. Lebanon. N.d.

4.dua' al -sahifa al-kamila. Copyist : ghulam ali m.amin in 1079 a.h.-photo).

5. Aharh al-sahifa (comment.) by mir m.baqir al-damad d. 1040 a.h. Copyist : m. Zaman nafi ' phote-library of mar'shi qum no. 2616.

6. Al-sahifa al-thaniyyah. By m.b. Al-hasan al-hur al-amil d. 1104 a.h.

7. Riyadh al-salikin (comment). By sayyid ali khan b. Ahmed madani (ibn ma'sum) d. 1120 a.h. Lithograph 1137 a.h. Iran.

8. Al-sahifa al-thaniyyah, al-durdar al manthura by mirza abdullah afandi d. 1130 a.h. (photo) mar'shi qum no. 1960. 9. Sahifa kamila (trans) urdu by sayyid ali qibla. Pakistan (1128 a.h.).

10 sahifa kamila (trans. Urdu) by sayyid m. Huran qibla, delhi.1333 a.h.

11 al-sahifa al-rabi'a by mirza Husayn al-nuri s. 1320 a.h. (photo) mar'shi no. 167.

12. Al-sahifa al-kamila with introduction by sayyid m. Mishkat and sayyid mar'shi copyist : tahir khunshniwis in 1321 sh. Tehran 1321 sh.)

13. Sharh b'ad ad'yyah al-sahifa (trans farsi) , by wuthuq al-hukama mirza ibrahim sabziwari in 1342 a.h. Copyist : ahmed b. M.hizarjiriby lethograph tehran 1349) .

14 tarju'ma sahifa (trans farsi) by Husayn imad zadeh isfahani, tehran, 1374 a.h.

15. Al-sahifa al-khamisa, by muhsin al-amin al-amili d. 1371 a.h. Damascus 1330 a.h.

16. Tarjumai sahifah (trans farsi) by sayyid ali naqi fayd al-islam copyist : tahir khusniwis in 1376 a.h. Tehran 1376.

17.tarjumai sahifah (trans : farsi) by jawadi-fazil copyist : tahir khushnivis in 1376 a.h. Tehran 2536 sh.

18. Sharh al -sahifa (comment). By sayyid Muhammad shirazi. Najaf 1387 a.h.

19. Tuhfat al-talibin fi talkhis riyadh al-salikin. By aby al-fadi al-Husayni in 1381 a.h. Tehran 1381 a.h.

20. Tarjumai al-sahifa (trans farsi) By muhi al-din ilahi qumshi, tehran 1378 a.h.

21 al-sahifa al-sajjadiyah by dr. Husayn ali mah, an excerpt from al-balagh, baghdad 1967=1387.

22. Al-mu'jam al-mufahras lil sahifa by ali akbar al-qurashi. Dar al-tabligh, qum, 1391 a.h.

23. Tarjumat ul-sahifa (trans farsi) by abu al-hasan sha'rani tehran 1378 a.h.

24. Fi zilal al-sahifa (comment) by Muhammad jawad mughniyyah, dar ul taaruf lebanon 1399 a.h. =1979.

25. Sharh al-sahifa (comment) by iz al-din al-jaza'ri lebanon 1398 a.h.=1978.

26. Al-sahifa al-sajjadiyyah copyist : abbas misbah zadeh in 1403 a.h. London.

27. Al-dalil ila mawzu'at al-sahifa by Muhammad hussayin al-muzaffar, qum, 1403 a.h.

28. Saheefa-e-kamelah (trans english) (the book of perfection). By ahmed ali mohani b.a. 2nd edition 1968. Peer Muhammad ebrahim trust pakistan, 1968.

29. Tarjuma sahifa (trans urdu) by qasim raza nasin amr dahwi Copyist : m.abbas siqqiqi karachi.

30. Al-sahifa al-sajjadiyah with introduction by sh. Ahmad wa'ili ahl-ul-bayt society cario.

I hope most of the sources mentioned above are available at the libraries such as princeton or harvard. However, if you find that inconvenient, please do not hesitate to specify the pages of any book in this list in order to copy them for you.

Temporary Marriage, Mutah

A. Cheldown, toledo, oh 43064

Mutah or temporary marriage is one of the controversial issues among muslims scholars though this concept was generally attributed to shi'a. Therefore, many think that it is a shi'i concept. In fact. It is not only a shi'a concept rather it exists in quranic commentaries and many reliable books in which are generally held by sunnis next to the holy quran (i.e. Bukhari : muslim). The holy quran says, " for what you receive (mutah) from them (women) give them their pay as the religious duty ". (4:24)

Many commentators mention that this verse was revealed in regard of temporary marriage (mutah) such as ibn hurairah, mujahid and ubay ibn kab (see fadhul qadir, vol. 1 by al-shawakani) .

Some commentators believe that this verse is related only to the permanent marriage. However those who believe in mutah, consider it a marriage, but a temporary one having many points in common with permanent marriage. Thus, it is another kink of marriage, which is allowed is islam.

Hadith :

There are three groups of hadiths regarding mutah :

1. That allows mutah (without any condition) .

2. That forbids mutah (without any condition).

3. That allows and forbid (this group indicated that it was allowed by the prophet (p.) then forbidden by the prophet himself (p.).

The second and third group are well known, so we will mention only the first group, which generally ignored.

Bukhari reports vol: 7 p.16 cairo edition.

A) hadith reported from ibn abbas that he was about mutat-ul-nisa and he said it was allowed.

B) jabir ibn abdullah and salama ibn akwa said we were in the army when the messenger of allah (p.) came to us and allowed us to perform mutah.

Sahih muslim vol : 2 p 705. English (lahore edition) :

A.) abdullah (b masud) reported : we were on an expedition with the messenger of allah (p.) and we had no women with us. We said, should we not have ourselves castrated ? the prophet (p.) forbid us to do so. He, then granted us permission to contract temporary marriages for a stipulated period giving her a garment. Abdullah, then recited this verse : o! those who believe, do not forbid what god had made lawful for you and not exceed the limit. Indeed god does not like those who exceed the limit ". (5:87)

B.) jabir ibn abdullah and salama ibn akwa said, " there came to us the proclaimer of allah's messenger (p.) and said, " allah's messenger (p.) has granted us the permission to benefit ourselves:i.e. To contract temporary marriage with women"

C.) salama ibn akwa and jabir ibn abdullah reported, " the prophet (p.) came to us and permitted us to contract temporary marriage".

D.) ibn juraih says that : " ata' reported that jubair ibn abdullah came to perform ' umra and we came to his abode and then people asked him about different things. They mentioned temporary marriage during the lifetime of the holy prophet (p.) and during time of abu bakr and ' umar ".

E.) jabir ibn abdullah reported : we contracted temporary marriage giving a handful of dates and flour for some days during the lifetime of prophet (p.) and during the time of abu bakr, until 'umar forbade it in case of 'amr ibn huraith ".

Note : the original arabic publication of muslim reads (al ayyam) i.e. For some, but the translation gives the meaning wrongly as "dower".

F.) abu nadr reported : while i was in the company of jabir ibn abdullah; a person came to him and said that ibn abbas and ibn zubair differed on the two types of mutah (tamatu' of hajj and tamatu' of woman) whereupon the lifetime of allah's messenger (p.) ' umar then forbade us. So we did not revert to them.

This group of hadiths clearly allowed mutah, that was practiced by the companions during the time of the prophet (p.) and abu bakr and umar. The other two groups of hadiths contradicts the first group. However, we have to consider the following points :

1). If mutah was forbidden by the holy prophet (p.), there would have been no need for anybody to forbid it again.

2). The group which forbids, differs on the date on which the holy prophet (p.) forbade it. Some say it was forbidden in umrat-ul-qada, others say in fath khaiber, hunnain, awatas, tabuk, thanyatul wada and hajjatul wada. Therefore, it was said that mutah was abrogated many times. (see al ahinqiti mohammed habib allah, zaid al muslim, vol 5 p 528) This leads to the question that if it was abrogated by the holy prophet (p.) once, there would have been no need for another abrogation. No muslim would dare to go against the order of the prophet Muhammad (p.).

3). There is evidence in the islamic history that mutah was practiced by some muslim jurists after 'umar's reign e.g. Abdul malik juriah (jurist of mecca). He died in 149 a.h. He had married 70 women of mutah (see zahabe in his book mizan vol: 6 p 147)

These two points show that there was not ijma* of sunni muslim communities to forbid mutah until the third century of the islamic history because it was a controversial issue until the time of mamoon. (the abbaside caliph, in the 3rd century a.h.)

From this one can conclude that :

1). The hadith that forbids mutah contradicts itself in date. Therefore, they are not certain.

2). There would have been no need for ' umar to forbade it after prophet (p.).

3). There would have been no room for controversial discussion until the third century if it was forbidden before.

Therefore, it is best to say that 'umar's prohibition was his own personal view and that mutah was not forbidden until his own reign.

This represents the validity of mutah according to sunni sources, however the sources of shi'a have different reports.

Witnesses in marriage

Most sunni schools of law consider two witnesses at the time of marriage why is there a need for witnesses for validity for marriages? (l. Neeley, palatka, fl 32077)

As a required condition for validity of marriage, they believe that marriage is not valid without witnesses. The reasons given are as follows:

1. Husband would not be able to deny the marriage if two witnesses go against him.

2. Hadith from the prophet Muhammad (p.) which orders to announce marriages.

The shi'a point of view is contradictory. Shi'a believe it is recommend to have witnesses, but it is not obligatory. They indicate neither of the above mentioned reasons are valid. In the first case, it is possible that a marriage be contracted with two witnesses; then the witnesses be asked to keep it secret. In this, case we see the presence of witnesses without any reason; the presence of two witnesses is not going to change the situation. The only important fact is the agreement between husband and wife.

As to the second reason, the hadith only encourages to announce tmarriage at the time of marriage contract, so everybody shall know that the couple are married. Thus, shi'a strongly recommend to have witnesses, though it is not obligatory.

On prophethood

What is the status of one who denies the prophethood of the prophet (p.) and believes in imam ali (a.)? imam abu bakr, kalamazoo, mi 49007 it is obvious that that anyone who denies the prophethood of the prophet Muhammad (p.) is not muslim, i.e.; kafir *. Also, anyone who believes that imam ali (a.) was a prophet is also kafir.

We believe that the best answer to this question is to give some passages from nahjul balagha: (sermons, letters and saying of imam ali(a.)). N sermon no. 2, imam ali(a.) says: through the prophet Muhammad (p.), god made these people check their ways of thought and worship. He wanted to bring them out of ignorance. God decided to call back the prophet Muhammad (p.) to the sublime vicinity of his glory and selected him to receive his highest favor and blessings".

In sermon no. 89, imam ali (a.) says, "god has revealed his book for you which explains and describes everything for you. He has allowed the holy prophet(p.) to live among you long enough to explain completely his words and deeds, the religion which was revealed to him until he received his teaching and instruction completed and until such a perfection of his chosen religion was achieved by him that satisfied and pleased him".

In sermon no. 92, imam ali (a.) says, "the almighty god has sent our holy prophet (p.) with his mission at a time when the world was left for long without any prophet or any guide, when nations have passed years without realizing

The duty of man towards man and god. When man had gone through ages of disturbances and discord; when long spells of wars had ravaged human society; and when the world was passing through utter darkness and delusions. He sent the holy prophet(p.) among human beings when humanity had a very evil past".

From the above passages of nahjul balagha, one can conclude that any attribution which contradicts these passages is of true. Imam ali (a.) said in his well known words, "i am a true follower of prophet (p.). I had followed him since my childhood, and i shall fight for his religion until my death".

We would like to remind you that this kind of accusation is usually spread by the enemies of islam to divide muslims and divert them from unity. The main objective of imam ali (a.) during his life time is shown in the history. He was a true follower of the prophet Muhammad (p.). He has done whatever islam required him to do whether fighting against enemies in a battle field or being silent from his own right for the sake of the islamic unity. We hope this would explain the true concept of prophethood and leadership in islam according to imam ali's (a.) view.

Death in islam

Explanation of death in the holy qur'an and what is the reason for death? (g. Dobson, socorr, nm 87801)

The holy qur'an says, "every soul shall taste death". (3:185) and it also says, "wherever you will be, death shall reach you even if you are in high castles" (4:78).

The holy qur'an also says, "god is the one who has created the death and life in order to see who is the best in his deeds". (67:2). Death according to the islamic faith is the continuation of life. In another words, there are two phases of life, the life which a person experiences in this world and the life which shall come after this world. A human being accordingly is composed of two components, his physical body and his spirit. When the physical body and his spirit together are active, it is referred to as life. But when the spirit is separated from the physical body, it is referred to as death. To this fact, the verses of the holy qur'an points out, "god has created death and life". (67:2)

In other words, the separation between these two components is death. The soul will remain eternally forever, and the body will be disintegrated like any other material. That is what imam ali(a.) refers saying, "with death, there is the end of the world". Nahjul balagha part 1:154. And imam zain-ul-abedin (a.) says, "we have to prepare, for death". Sahifa sajjadiyyah prayer no. 4 p.43. Imam baqir (a.) says, "death is like sleep which one experiences daily at night in his life except that death has longer duration". Since islam sees death as reality of life, it never ignores it in daily life. Imam sadiq (a.) says, " death is like perfume for a believer". Furthermore, islam recommends every muslim to prepare for death and write his will as being prepared for reality. There are many hadiths which indicate the moment of separation between soul and body as a great moment for a believer because the soul would be able to see everything in its true nature. The privilege which was not granted before the separation of the spirit and the body; in fact, the spirit was imprisoned within the body. So, it is reported that at the time of death, the spirit of the believer would be happy looking at the relatives around the body who are unhappy but he is unable to communicate his feeling with the relatives. In short, death according to islamic faith , is but a new phase of life.

Islamic names

How to choose islamic names for children? (l. Neeley, palatka fl 32077)

Islam has laid down the basic principle of self-esteem for children by choosing a good name for them in an honest faithful manner. In particular, many hadiths are reported to educate them on these principles during their childhood. The prophet says, "every child is born naturally as a muslim (the one who submits to god), but parents change his religion either to christianity, judaism or zoroastrian." also the prophet (p.) said, " among the rights of children on parents are to choose a good name , educate him and prepare him for a good life". He also said, "parents have to choose a good name for the child, teach him, how to write and also prepare for his marriage'. Therefore, prophet (p.) changed the names of some companions after they became muslim, for example, the name "harb" which means "war", was changed to "silm" which means "peace", to indicate the principle of peace. Imam baqir (a.) said, "the best name is the one which indicates the worship of allah". Imam sadiq (a.) says, "we name every child born in our family "Muhammad" for seven days. Afterwards, we may change it". Imam kadim (a.) says, "the first thing which a father has to do is to choose a good name for his child".

There are three ways to choose an islamic name:

1. One is to choose one of the 99 names of god, adding to it the word 'abd' which means "servant". For instance, 'karim' to 'abdul karim', 'allah' to 'abdullah', and so on.(for detail see "beautiful names of god" q# 11)

2. Also, one may choose an islamic name by considering the occasions of the birth, if it coincides with the birthday or the death of any prophet (a.), companion, imam or important historical names, of those who have a great significant contribution to the islamic history. For example, one might select either their proper names or their nick names.

The following list highlights the important islamic occasions :

Rabi 'al-awwal: 1st of hijra: the migration of the prophet (p.) from mecca to madina

12th: martyrdom of imam hassan al-askari

17th: (52 b.h.): birthday of prophet mohammad (p.)

17th: (83 a.h.): birthday of imam ja'far al-sadiq(a.)

Rabi 'al thani:

8th: (232 a.h.): birthday of imam hassan al-askari(a.)

Jamada i:

5th (5 a.h.): birthday of zainab al-kubra (a.)

13th (11 a.h.) martyrdom of fatima al-zahra(a.)

Jamada ii:

20th (8 b.h.): birthday of fatima al-zahra(a.)

Rajab:

1st (57 a.h.): birthday of imam Muhammad al-baqir (a.)

3rd (254 a.h.): martyrdom of imam ali al-hadi al-naqi(a.)

10th (195 a.h.): birthday of imam Muhammad al-jawad(a..)

14th (62 a.h.): death of zaal-kubra(a.)

13th (23 b.h.): birthday of imam ali abn abi talib (a.)

27th (11 b.h.): mi'raj, the journey of the prophet(p.) to heaven.

Shaban:

3rd (4 a.h.): birthday of imam al-hussain (a.)

5th (38 a.h.): birthday of imam al-mehdi

Ramadan:

15th(3 a.h.): birthday of imam hassan al-mujtaba, al-zaki, al-sibt

21st (40 a.h.): martyrdom of imam ali (a.)

19th, 21st, and 23rd: the nights of qadr

Shawwal:

1st: idl al-fitr

25th (148 a.h.): death of imam ja'afar al-sadiq(a.)

Dhul qidah:

11th (148 a.h.): birthday of imam ali al-rida(a.):

29th (216 a.h.): martyrdom of imam Muhammad al-jawad(a.)

Dhul hijjah:

7th (114 a.h.): martyrdom of imam Muhammad al-baqir(a.)

10th: id-al-adha

15th (212 a.h.): birthday of imam al-hadi al-naqi (a.)

18th: id ghadir khum

Muharram:

9th: tasu'a

10th (61 a.h.): ashura-martyrdom of imam al-hussain(a.)

25th (94 a.h.): martyrdom of imam zain al-abidin al-sajjad (a.)

Safar:

7th (128 a.h.): birthday of imam musa al-kadim(a.)

20th: 40th day of arba'in 28th (11 a.h.): death of the prophet Muhammad (p.) 29th: martyrdom of imam al-rida(a.)

3. The third way to choose an islamic name is to select any common name used by muslims. The following list of names may be helpful These are arranged in three columns: the arabic name of male, female, and each followed by an english meaning and romanization.

Male female meaning

1. Abid worshipper

2. Amin peaceful, trustworthy

3. Asim masuma protector protected

4. Amir prosperous

5. Ali aliyyah

6. Azeez azeezah respected, powerful, rare

7. Abbas gloomy

8. Adeeb adeebah educated

9. Afeef afeefah virtuous

10. Ahmed praised

11. Ameer ameerah commander, chief, prince

12. Amjad majeeda glorious

13. Asad lion, the nick name of imam ali (a.)

14. Aqeel aqeelah intelligent

15. Askari nick name of 11th imam who was forced to live in 'askar' i.e., a military camp.

16. Asma wife of the prophet (p.)

17. Ata atiyyah gift

18. Ayyub prophet job

19. Azhar azharf bright, flower

20. Baqir one who splits and spreader of knowledge. Nick name of 5th. Imam(a.).

21. Basi basil brave

22. Bahir bahirah dazzling

23. Badr badriyyah full moon

24. Baheej baheejah happy

25. Bahy bahiyyah brilliant

26. Bilal companion of the prophet (p.)

27. Basim basmahµ smile

28. Bishr bushra joy, glad

29. Fadhil fadhilah virtuous

30. Faheem faheemah intelligent

31. Fakhry fakhriyya honorable

32. Fareed fareedah precious

33. Fatimah daughter of the prophet (p.)

34. Fatin charming

35. Fawzy fawziyyah victorious

36. Faudd heart

38. Ghalib victorious

39.ghadah graceful

40. Haydar nick name of imam ali (a.)

41. Hany hana pleasant

42. Hameed hameedah gentle

43. Haleem haleemah gentle

44. Hady huda guide to the right path.

45. Hijr companion of the prophet (a.)

46. Hammam energetic

47. Hashim grandfather of the prophet (p.)

48. Hasan the 2nd. Imam(a.)

49. Husayn the 3rd. Imam(a.)

50. Hakeem hakeemah wise

51. Hamza uncle of the prophet (p.)

52. Habeeb habeebah beloved

53. Haroon successor of prophet moses(a.)

54. Ibrahim the prophet ibrahim(a.)

55. Isa the prophet jesus(a.)

56. Ismael the prophet ishmael(a.)

57. Isam noble

58. Ishaq the prophet issac(a.)

59. Imadd pillar, important

60. Ilyas the prophet elija(a.)

61. Iman faith

62. Islah peace

63. Jalal great

64. Jamal graceful

65. Jameel jameelah handsome, beautiful

66. Jawad generous

67. Ja'far name of the 6th imam (a.)

68. Jubayr companion of the prophet(p.)

69. Jawahir jawharah jewel, jem

70. Kamal perfection

71. Kamil kamilah perfect

72. Kareem kareemah noble

73. Khadijah wife of the prophet(a.)

74. Kumayl perfection

75. Kadim kadimah patient

76. Khaleel khalelah friend

77. Luqman name of prophet

78. Lutfi lutfiyah of kindness

79. Labeeb labeebah intelligent

80. Mahdi mahdiyyah rightly guided

81.maryam mary, mother of prophet jesus(a.)

82. Musa the prophet moses(a.)

83. Mustafa saffiyah nick name of the prophet(p.)

84. Mufeed mufeedah useful

85. Majeed majeedah praise worthy

86. Muna wish

87. Miqdadd companion of the prophet(p.)

88. Mujtaba chosen one

89. Murtudha nick name of imam ali(a.)

90. Muneer muneerah shining

91. Muhsin mohsinah generous

92. Masud masudah happy

93. Misbah light

94.nafi beneficent

95. Nabeeh nabeehah outstanding

96. Nasir nusrah helper

97. Noor noriyyah brightness, light

98. Naqi naqiyyah pure

99. Naji najiyyah saved

100. Najeeb najeebah excellent

101.nazeeh nazeeha pure

102. Najm najmah star

103. Qassim divider

104. Qa'id qa'idah chief, leader

105. Qani qani'ah content

106. Qays companion of the prophet(a.)

107. Rasool messenger

108. Rasheed rasheedah rational

109. Ridha radiyyah pleasant, content

110. Raqey ruqeeyah superior

111. Rafi rafi'ah sublime

112. Sabir sabirah patient

113. Sarah 1st. Wife of the prophet ibrahim. (a.)

114. Sabih sahibah friend

115. Salam peace

116. Saleem saleemah safe, free

117. Sukaynah daughter of imam Husayn(a.)

118. Salih salihah good, pious

119. Sibt grandson

120. Sajjad sajidah worshipp

121. Sa'eed sa'eedah happy

122. Sadiq sadiqah truthful

123. Salman companion of the prophet(p.)

124.siddiqah the nick name of fatima zahra(a.)

125. Shakir shakirah graceful

126. Shareef shareefah noble, honored

127. Shahid shahidah witness

128. Taqi taqiyyah pious

129.tawfeeq prosperity

130.tayyib tayyibah pleasant

131.tali rising

132.tahir tahirah pure

133.talib talibah pursuer

134. Waheed waheedah matchless

135. Waly waliyyah protector

136. Wafy wafiyyah faithful

137. Wajeeh wajeehah leader

138. Wid widad friend

139. Waseem waseemah graceful

140. Yasir companion of the prophet(p.)

141. Yahyah the prophet john(a.)

142. Yusuf the prophet joseph(a.)

143. Ya'qub the prophet jacob(a.)

144. Yaseen nick name of the prophet(p.)

145. Zayd historical name

146. Zafar zafirah victorious

147.zaynab daughter of imam ali(a.)

148. Zaky zakiyyah pure

149. Zahra bright, nick name of fatima(a.), the daughter of the prophet(p.)

150. Zayn zaynah short of zayn ul-abidin(a.) i.e., who adores worship

Free Will

Path is determined by god alone, disregarding environmental influences. If this is unquestionably the truth, then basis for contradiction lies within the holy qur'an itself. The following passage is taken from the holy qur'an indicates that man's freedom, "the truth is from your lord, so let whoever believe, and whoever disbelieve".

What is the basis of evidence used to support these conclusions? a. Al massih, canton, mi 48187

The question, whether man is free in his will or not, has occupied the minds of the scholars for centuries. In islam, two groups in particular have held an opposite view. One is called "mutazal" and the other "asha'irah". To explain two points of view, one has to consider the age of a person and the stage which he is going through. Everyone since his/her birth goes through different experiences. Some of them are under control and some are not. In this regard there are four technical terms to be considered:

1. Jabr: that is the action which is not in our control.

2. Ikhtiar: the action which is in our control.

3. Qadah: the action which is predestined by god.

4. Qadar: the action which is the result of some cause.

The verses of the holy qur'an differs in their reference to these four categories. Asha'irah hold the view of jabr which means that we do not do anything by our own will, rather almighty god alone does. On the contrary, mutazalh say that we have total control of our action and god has no interference with our will. The shi'a point of view is that we have some control and almighty god's will can interfere in our will. For this purpose we have to study the verses of the holy qur'an and see to which of these categories they refer .

The holy qur'an says, " indeed god guides whoever he pleases and does not so whoever he pleases". (35:8)

Also god says, " you do not wish, but god wishes for you".(81:29)

Also god says, "whoever wishes to become a believer let him do so and whoever wishes to reject faith do likewise". (18:29)

Also god says, "whoever does good it is for himself, and whoever harms he harm himself. Your lord never treats people unjustly". (41:46)

And god says, " we have guided mankind the right way, it is upto him to be thankful or not". (76:3)

From these verses, we see that almighty god indicates the power of mankind to choose whatever he wishes and act accordingly. But the power of almighty overcomes the power of mankind. Therefore, he can intervene and change the will of mankind, exactly as different seasons and environments effects on individual's will. Therefore, we see man is able to enforce his will in particular environment and season while he is not able to do so in another environment or season.

The word guidance, in arabic "hidayah", has two meanings: one is to show the right path exactly as the sign does on the streets for a driver to locate and reach his destination. Another meaning is to take a person to the actual final destination exactly like a guide of a tour and or a journey, who takes the visitors to different locations explaining the significance of each. The word guide in arabic has been used in both meanings in the holy qur'an.

Therefore, there is no contradiction between the two verses: "god guides whoever he wishes and leaves whoever he does not". The qur'an 35:8

And the verse, "we have guided mankind to the right path". The qur'an 76:3

The first verse adopts the first meaning of guidance which means to take one to the final destination and the second verse adopts the second meaning which means to indicate and show the right direction.

Adoption: the islamic view

Adoption means to claim blood relationship with one who has no blood relationship and consequently shall be subject to the rules and regulations based on blood relationship such as marriage and inheritance rights. In islam, this kind of pseudo relationship is not allowed because it is a mere lie. While islam encourages to help others and have someone be raised and grow with the family, i.e., it does not allow to call a person as father or son when he is not. The holy qur'an says, "the adopted children cannot be called children(of your own) as you say. God says the truth. Call them children of their (own) parents. This is the just way to call them. If you do not know their parents, then call them brothers in your religion". (the qur'an 33:5).

In other words, almighty god says this is pseudo adoption. The child is not yours. Therefore, you cannot lie either in speaking nor in claiming him your son. One has to call him brother without claiming any blood relationship. Consequently, the rules and regulation for marriage and inheritance do not apply to this adopted child as a blood child.

Reliability of the narrations regarding Mushaf Fatimah

Perhaps the most important question about this Mushaf is the reliability of the narrations about it. The other issuescan only be addressed after the determination of credibility of the narrations. Therefore, we must proceed with this questions first.

Methods of determining the Soundness of Narrations

There are a number of ways to understand the soundness of narrations. Of these, three are the most important:

1st : Examining the (credibility and lives of the) men mentioned in the chain of narrators of a hadith.1 If the men are considered to be reliable (i.e. pious and honest at the time of the narration) then the hadith is reliable.

2nd: There are indications other than the chain of narration that sometimes, even though there are multiple chains of narration; the occasion arises that all the narrators possess the necessary qualifications (of piety), but a single narrator in the chain didn't apply that hadith in theory or practice. The scholars consider such a hadith to beweak, otherwise, they wouldn't have disregarded it. Likewise, there arehadith which are not altogether sound, but there are indications that reliable scholars accepted and applied the subject, thus it is considered to be a credible hadith. In such a situation, the narrationis considered authentic (وثق ) but not well-documented (ثقة ).

3rd : Believability and lack of discrepancy between the legislative, doctrinal and historical hadith. Regarding the first type, that is to say, jurisprudential hadith, it is sufficient for the hadith to have a sound chain of narrators. However, regarding the other two, the acceptance of andconsensus of opinion between scholars is sufficient (to prove a hadith's reliability).

If you substitute the latter method (believability andconsensus of opinion ) for the former (multiplicity of chains of narration), then in any case, the proof of credibility of a hadith is one's belief in its credibility without needing to examine who the narrators in the chain are.

Mushhaf Fatimah and the ways of determining the soundness and credibility of narrations

Lo and behold, the moment has come to answer the questions raised so far. The narrations concerning Mushaf Fatimah are sound and reliable by any of the three methods we have noted. If we want to use the third method, every single Shi'a scholar has acknowledged the authenticity of the narrations concerning this Mushaf, and wehaven't found a single dissenting scholar (in this regard). This matter strengthens the determination of authenticity using the second method (multiplicity of chains). We should mention that some have said, “Is it possible thatJibra'il( a.s) would descend unto Lady Fatimah(a.s) and impart matters to her, and that 'Ali(a.s) could hear this and write it down?” Others say, “But'Ali( a.s) is superior in virtues to Fatimah(a.s); he(a.s) seems worthy of such a revelation.”

We will answer these reproaches. For the time being, it suffices to quote 'Allamah Muhsin Amin who said, “it is neither improbable nor is there room for doubt to believe thatJibra'il( a.s) would speak to Zahra(a.s) and that 'Ali(a.s) could hear it.It's recorded in a book by the name of Mushaf Fatimah. What's more, the reliable companions of theImams( a.s) have narrated such a thing. To those who doubt this, or think it to be improbable, or who think it to be exaggerated or lacking impartiality,I say, 'Do you doubt the power of Allah the most high? IsZahra( a.s)2 , who is of the very essence of the Prophet(s.a.w) not worthy of this grace? Do you doubt the soundness of a narration despite the fact that they were uttered from the very Imams of guidance who were the issue of this noblelady and are totally reliable? Given the fact that this same honor was bestowed on Aasif bin Barkhiyaa and alsoSulaymaan( a.s), and they certainly not more dear to Allah than the family of Mohammad(a.s)!3

The reliability of the hadith concerning the Mushaf Fatimahcan also be demonstrated by the first method. For example, Kulayni in Al-Kafi considered the hadith and narrations about this book to be acceptable (صحيح).4 In one of these hadiths, Imam al-Sadiq( a.s) says, “Fatimah(a.s) lasted 75 days after the departure of the Prophet of Allah(s.a.w). Because of her father's (death), she suffered a profound sadness.Jibra'il( a.s) alighted to her in order to abate her grieving and to give her something pleasing. He informed her about her father's (state in heaven) and his (exalted) rank and told her what would happen to her descendents.'Ali( a.s) recorded all this (information), and this is Mushaf Fatimah.5

Notes

1. This referred to as ‘Ilm al-Rijaal, the science of the narrators of hadith. It is a field of study on to its own in which the lives and beliefs of the narrators of hadith are studied.

2. Zahra (the radiant one) is one of the titles of LadyFatimah( a.s).

3. Amin, H. A’ayaan al-Shi’a, p.314. NB: The author’s son has removed this quote from the recent edition of the book.

4. Kulayni, M. Usul al-Kaafi, v.1, p.239, hadith #1; also in, Majlisi, M. Bihaar al-Anwaar, v.26, p.39, hadith #70; also in, Rijaal Najaashi, v.1, p.204-205; and in Rijaal Tusi, p.366.

5. Kulayni, M. Usul al-Kaafi, v.1, p.241, hadith #5; also in Majlisi, M. Bihaar al-Anwaar, v.26, p.41, hadith #72.

Regarding the Mushaf: its author, scribe, content and size

The matters that lead to Misunderstanding

We said that the matter of Mushaf Fatimah sometimes lead to the misunderstanding that it was a Quran unique to Lady Fatimah(a.s) in existence. In the same way that Mushaf 'Abdullah bin Mas'ud, Mushaf 'Aa'isha, or Mushaf Ubayy bin K'ab may strike you (as being editions or versions of the Qur'an), we determined in the first chapter, after we examined these books and the 'Arabic lexicons (for the meaning of “Mushaf”), (that this was not the case). We came to understand that “Mushaf” does not denote the Quran.

Furthermore, we said that this book does not contain a single verse from the Quran, and in this respect, it contains nothing of the exegesis of the Quran or any Quranic matters whatsoever. Meanwhile, the prior discussions alluded to the fact that this Mushaf was scribed or written via Lady Fatimah(a.s) and because of that it was called Mushaf Fatimah.1 It was a divine gift to her. Thus, who was the author or narrator of these words? If the content of this Mushaf is not the Quran, whatcan be found in it? What are the dimensions of the book?And

The author of the Mushaf

There are numerous accounts that present Imam 'Ali (a.s) as the author of the Mushaf. In response to a question posed by Hammad bin 'Uthmaan, Imam al-Sadiq(a.s) says regarding the author of the Mushaf that, “Amir al-Mu'mineen (i.e. Imam 'Ali(a.s)) wrote whatever he heard until it became of book. 2

However, ibn Rustam al-Tabari in Dalaa'il al-A'immah relates a hadith saying that Mushaf Fatimah descended (from Heaven) bound, that no one dictated it; Imam 'Ali(a.s) became the one to scribe it.3

There are two points worth mentioning:

The meaning of “descended (from heaven)” doesn't mean that it literally came (down to earth) as a (bound) book, rather it's the content and message that descended (by the instrument of angels). There's nothing to say that Imam'Ali( a.s) was not ready to write down the subject matter when the angels descended. However, this explanation is doubtful.

Perhaps the only way to resolve this matter isto not accept al-Tabari's narration. The chain of authorities is weak. Ja'far bin Mohammad bin Maalik Fazaari is included in the chain and Najashi (the great expert on chains of authority) considers him to be weak in reporting hadith and corrupt in his religious beliefs and narrations.4 Others have also rejected him.5

The Speaker and Scribe of the Content

Allah: Some have said that it is Allah who dictated6 the contents of the Mushaf. Imam al-Sadiq says, “Whatever is in it, was told to her by Allah and He inspired her with it. 7 ,8 The mother of Moses(a.s) also received this type of inspiration. In the chapter of the Quran, Al-Qasas, verse 7 it reads, “And We inspired it to Moses' mother…”9

Angels: Others believe that it was the speech of an angel. There is a hadith by Imam al-Sadiq( a.s) which supports this possibility,

“Indeed Allah sent her an angel to console her in her grief and speak with her. 10

Gabriel:11 Imam al-Sadiq is quoted in Sahih Abu 'Ubaidah that it came from the arch-angel Gabriel: “Gabriel went to her to lighten her sorrow regarding her father and lift her spirits and inform here of her father and his position (in heaven) and inform her of what will become of her descendants. 12

Allah's Messenger: ImamHusein( a.s) says, “Mushaf Fatimah is with us but - and I swear by Allah - that there is nothing of the Quran in it. Allah's messenger ( رسول اﷲ ) dictated it and 'Ali wrote it. 13 So according to this hadith, the one who dictatedit was sent by Allah . 'Allaamah Majlisi (the compiler of Bihar al-Anwaar) writes in commentary that the mean of “Allah's messenger” is Gabriel.There are many verses (of the Quran) which refer to the angels as being Allah's messengers.14

Whether we say that the utterance of this Mushaf is from Allah or Gabriel makes no difference because these sayings are from Allah through the agency of Gabriel.15 But, we can't be certain as to whether what is meant by “Allah's messenger” is the (human) Messenger of Islam (or Islam's messenger, i.e the one who brought Islam from the heavenly abode - Gabriel), because there are numerous narrations declaring that the utterances in the Mushaf were said after the demise of the Messenger of Allah (i.e. the Prophet Mohammad[s.a.w]) and in consolation of his eminence's (death) that it was said to and for Lady Fatimah (A).

It can be said that Lady Fatimah (A) had2 Mushafs. One was a collection of her father's sayings, the other from Gabriel. Or, it is possible to say that Mushaf Fatimah was but one book but had two sections - words of the Messenger of Allah(s.a.w) and the inspirations of Gabriel (to and for Fatimah[a.s]). In his most valuable book A'ayan al-Shi'ah, Seyyed Muhsin Amin is of the first opinion.16

What is more correct is that LadyFatimah( a.s) had in her possession two other books, one on ethics and morals, the other legislative.So, we could say that Mushaf Fatimah was uttered the Allah's messenger (i.e. Gabriel) based on the narrations saying that Gabriel dictated it (to Fatimah, or, 'Ali) and that [Gabriel] didn't mention legislative commands.17 Thus, if Lady Fatimah (A) were to have in her possession a book on legislative matters, it is clear that the Messenger of Allah (i.e. Prophet Mohammad [S]) would have taught it to her (in which case she would have been preserving the legislative commands received by her father from Gabriel).

So, now that we know that Allah - by way of Gabriel - spoke these words to Lady Fatimah (A) and that Imam 'Ali (A) wrote them down, it comes to mind to ask why this Mushaf is associated with Lady Fatimah (A)? After all, she was neither its author nor its scribe!

In response, it must be said that it was intended for her as a consolation and because ofher it was descended from heaven. It is inthis sense that it bears her name as Mushaf Fatimah. This can be seen in the way that the Torah is attributed to Moses (A), the Gospel to Jesus (A) or the Psalms to David (A). In the same sense, in the Quran it says, “Most surely this (message) is in the earlier scriptures, the scriptures of Ibrahim and Musa صُحُفِ إِبْرَاهِيمَ وَمُوسَى).” ( 87:18-19 )

Even though these scriptures came from Allah because theywere revealed for a particular prophet, it bears his name.

Contents of Mushaf Fatimah

Thereare several narration regarding the content of Mushaf Fatimah, some negating others affirming what the contents are (or are not) such as the following:

Negation of Content

The narrations from the Ahl al-Bayt say that Mushaf Fatimahis not compromised of two things: Qur'aan, and legislative matters. Thisis concluded from the following narrations:

“It is not the Quran. 18

“I do not posit that it is the Quran. 19

“Nothing of the Quran is in it. 20

“Nothing of the book of Allah is in it. 21

“It does not contain a single verse from the book of Allah. 22

“It doesn't contain a single word from the Quran. 23

“There is not a single word from your Quran in it. 24

In Bihaar al-Anwaar, 'Allamah Majlisi relates a narration in Khati's Jawaame' al-Fawaa'id from Abu Basir: “Imam al-Sadiq (A) read this ayah as so:

سَأَلَ بِعَذَابٍ وَاقِعٍ لِّلْكَافِرينَ) بولاية علي( لَيْسَ لَهُ دَافِعٌ

(سَائِلٌhas been omitted from the hadith) “The questioner asks about the punishment which will befall the unbelievers (theImam( a.s) adds as commentary, this means) the guardianship of 'Ali(a.s) - it shall not be averted.” (70:1-2).25 Then theImam( a.s) said, 'Such a thing is in Mushaf Fatimah.'” However, itmust be said that this hadith is not authentic. Mohammad bin Sulayman Daylami feels that the chain (of narrators) is weak.26

This would contradict all the other hadith that say that Mushaf Fatimah not only does not contain verses of the Quran,but not even a single word (of the noble verses). The reason that this narration is not accepted is not because it implies a distortion (tahrif) of the Quran - because it does not imply that. It is not for the fact that the Imam adds “the guardianship of Imam'Ali( a.s)” (as commentary) because this is the circumstance of its revelation. Some of the narrations in the Sunni corpus of hadith also mention the same events. In one of the [Sunni] books of reference, Mohammad Abu Zahra says in his book that Mushaf Fatimah does not contain anything from the Quran.27

All this confirmation and repeated denial of the existence of any Quranic material in Mushaf Fatimah leads us to conclude that in the time of ImamsBaqir( a.s) and Sadiq(a.s)28 “Mushaf” was widely used to mean “the Quran”. One wonders why the Imams still used “Mushaf” and not “book (كتاب ) of Fatimah”? If they had only called it “book” there wouldn't have been the need for all this clarification and reminder (ofit's uniqueness separate from the Quran). Inresponse it must be said that due to the fact that the Mushaf of that noble lady originated with Allah and was called “Mushaf Fatimah” and at that time “Mushaf” did not carry the connotation of “Quran”, it was still referred to by that name even in later times.

Imam Ali(a.s) referred to Fatimah's book as “Mushaf”: “A Mushaf was given to my wife laden with unprecedented knowledge granted to no one else. 29

Even if we were to accept that the name “Mushaf” was chosen later - and at a time when the term was used for the Quran - it would have been to show the similarity in origin between the two books: they were both brought down by the ArchangelGabriel( a.s), although in content they differ.

The Mushaf does not contain Legal Rulings

Regarding legal rulings, Imam al-Sadiq(a.s) says “there's nothing in it regarding the permissible and impermissible”30 even though others like Seyyed Haashim Ma'ruf al-Husayni said that Mushaf Fatimah contained rulings of the permissible and impermissible. However it must be said that this particular point is in reference to the jafr abyadh, the “white jafr”.31 Imam al-Sadiq( a.s) says “Truly, the white jafr is in my possession.” The narrator then asked, “What does it contain?” “The Psalms of David, the Torah of Moses, the Gospel of Jesus, the Scrolls of Ibrahim what is permitted and what is forbidden and Mushaf Fatimah. Idon't claim that anything of the Quran in it. In it is what people need from us and that (is because) we do not have any need of anyone. In it is even the whole lash,32 half lash and the quarter lash, even the indemnity for scratching (someone).33

Thus, with respect to clarifying the content of the white jafr, the Imam, at his command, says, “In the white jafr is there is this and that.

This hadith, along with the one from Imam al-Ridha( a.s), confirms that in enumerating the contents of the white jafr - in the manner that al-Sadiq(a.s) has - they (the Imams) considered Mushaf Fatimah to be something else altogether. ImamRidha( a.s), enumerating the proofs (hajaat) of an Imam's Imamate, says, “And with him is the greater jafr (al-jafr al-akbar) and the lesser jafr (al-jafr al-asghar)…and he also possesses Mushaf Fatimah.34

Its Contents Proven

The narration were made and transmitted under various circumstances and do not describe the entire content of Mushaf Fatimah (in one single narration) only some of it. The numerous narration, from variable sources, state that Mushaf Fatimah contains the following: “It tells of her father and his (exalted) position,”35 “It speaks of what will occur after her amongst her offspring,”10 “But also in it is the knowledge of what will happen, and events that will occur. For example, Atheist will appear in the year 123 AH (as an intellectual movement),”36 “The names of every prophet and is successors is in the book I possess,”37 “The names of those who rule and the duration of their rule…and their fathers′ names - and its inscription is with us,”38 “The last will and testament of Fatimah is in it. 39

This is the entire content of Mushaf Fatimah from the reliable hadith transmitted to us that we have laid our handsupon . However, there is one more hadith from Tabari in is Dalaa′il al-Imamah which details another matter contained in Mushaf Fatimah to which he refers. Unfortunately, the chain of this hadith is weak. In thissense we can't count it to be amongst the miscellaneous matters of the Mushaf. Abu Basir says,

I asked [Imam al-Baqir( a.s), the fourth Imam] about Mushaf Fatimah and he said, 'It was brought to her after the death of her father.'I said, 'Is there anything from the Quran in it?' 'There is nothing in the Quran in it,' he replied. 'Clarify the matter for me.' 'Its front and back covers are made of ruby (zabarjad sorkh).' 'May I be yoursacrifice! What are its pages made of?' 'The pages are of white pearl.' 'May I be your ransom, what is in it?' 'News of what happened and what will happen until the Day of Judgment.News of celestial occurrences, the number of angels in the heavenly abode, the number of all Allah′s creatures - messengers and non-messengers - their names and the names of all the people of their respective nations to whom they were sent, the names of those who gave lie to their message and those who answered to the call (to righteousness), the names of all Allah′s creatures - believers and non-believers - the names of all towns and the particulars of each town in the East and West, the number of believers and non-believers in each town, the particulars of those who belied religion, and of the particulars of men and their tales from the first centuries, the debaucherous rulers and the duration of their rule, the names and details of each Imam and the period of their Imamate…

In the Mushaf is the name of everyone Allah created and the time of their death, the number and details of those bound for heaven, the number of people going to hellfire; also in the Mushaf is knowledge of the Quran - whatever was brought down in it, and of the Torah - whatever was brought down in it, and knowledge of the gospel of Jesus(a.s)40 - whatever was brought down in it, and knowledge of the Psalms, the number of trees and their movements in every town…It was the second 1/3 of the nit, on a Friday evening when Allah sent Gabriel(a.s), Mika′il(a.s), and Israfil(a.s) to [Lady Fatima(a.s)] to revealed Mushaf to her. She was in the middle of (superogatory) prayer. The angels stood (watching and waiting for her prayer to end) until se sat down. Once she ad completed her prayer and had left that state (of deep concentration), they gave her salutations.

They said, 'Salaam. Allah also sends His salaams.' Then they set the book down in her room. She said, 'Salaam to Allah, peace is from Him and is due unto Him. And peacebe unto you, oh angels of Allah!' Subsequently the angels alighted to the heavens, andlady Zahra (i.e. Fatima) read the Mushaf after morning prayer until she reached the end of it. It was obligatory for Lady Zahra to have knowledge of all the creature of Allah, of the jinn and men, of bird and beast, of prophets and angels.' 'May I be yourransom! After Lady Zahra, to whose ands did the Mushaf pass?' 'She gave it to the Command of the Faithful (i.e. ImamAli( a.s)). After him, (it was given) toHasan( a.s) then Husein(a.s), and after that to those worthy of it (i.e. the other Imams, offspring of Imam Husein(a.s) and Bibi Shahr Banu) so that they may give it to the Master of the affair (Imam Mahdi(a.s), the 12th and final Imam and savior of humanity).' 'There is so much knowledge in the Mushaf!' 'Oh Abu Mohammad, what I have told you is contained in the first2 pages. I have not told you anything of the rest!'

Of what we have reproduced here is of the hadith with a weak chain of narration andis not well documented .

The Number and Bulk of the Pages of the Mushaf

Imam al-Sadiq( a.s) says, The Mushaf, of what is in it, is like the Quran, only 3 times larger.41

It's possible that the Imam wasn't comparing the physical size of the book in the same way that sometimes numbers are used to refer to magnitude and multiplicity, as in the verse,

Even if you seek forgiveness 70 times Allah will not forgive them; this is because they disbelieve in Allah and His apostle, and Allah does not guide the transgressing people.( 9:80)

Obviously, the point of this verse is that the hypocriteswould never be forgiven ; the point is not that if the prophet were to seek forgiveness for them more than 70 times (that they would be forgiven). No matter how many times they were to seek forgiveness (while in a state of hypocrisy) theywould not be forgiven (In other words, the number seventy is allusion to an innumerable repetition and not a literal numeric.)

Notes

1. For example, the famous du’a named “Kumayl” recited every Thursdaywas not authored by Kumayl ibn Ziyad, but taught to him, by Imam ‘Ali (a.s). Itis called the du’a of Kumayl because it was gifted to him due to his devotion to the Ahl al-Bayt. In truth, its authorship is attributed to hadhrat Khidr (a.s), and was taught to Imam‘Ali( a.s) by the prophet Mohammad (s.a.w).So , it’s not a leap of understanding to say that what is called “Mushaf Fatimah” was named after Lady Fatimah (a.s) as the person to whom it was gifted, and not as an attribution of authorship.

2. Kulayni, M. Usul al-Kaafi, v.1, p.240, hadith #2; also in Majlisi, M. Bihaar al-Anwaar, v.26, p.44, hadith #77.

3. Al-Tabari, Dalaa’il al-A’immah, p. 30, Aa’lami publications, Beirut, 1403 AH/1983 AD, and, Sheikholislami SH, Musnad Fatimat al-Zahra, p. 199, Daar al-Qur’aan al-Karim publications, Qom, 1412 AH/1992.

4. Najashi, Rijaal Najashi, v.1, p.302.

5. Khu’i, Ma’jam rijaal al-hadith, v.4, p.117.

6. When it is says that Allah says something, it is not by agency of tongue, or by words or even tones. Allah does not have or need physicality to communicate. The words used to describe Allah’s communication with humans are a metaphor due to our limitations of understanding. Imam Musa al-Kadhim( a.s) says, “[Allah] has neither body nor any sort of limitation.Each and every thing, except Allah, is a thing created by Allah. He creates things as He wills and desires, without any word or planning in the mind or without any utterance by the tongue (because he has not tongue).”Al-Kafi, v.1, p.106, hadith #289.

7. Majlis MB, Bihar al-Anwaar, v.36, p.39, hadith #70.

8. The author goes into a discussion of ‘Arabic grammar which is omitted by the translator as it is not germane to the discussion for English readers.

9. The reader should not be surprised to read that LadyFatimah( a.s) received inspiration. Inspiration meansbeing spoken to by angels. Al-Ahwal narrates, “I asked [Imam al-Kadhim] about messengers, prophets, and those who are spoken to (muhaddath). He said, ‘A messenger (rasul) is one before whom the angel Gabriel comes; [the messenger] sees him and [Gabriel] speaks with him; such is a messenger. A prophet (nabi) is one who sees in his dreams as with the dreams of prophet Abraham (A)…One who is muhaddath is one who is spoken to and who hears but he does not see [the angel Gabriel] with the eyes or in his dreams.”Al-Kafi, v.2, hadith #441. Besides the mother of prophet Moses(a.s), prophet Abaraham’s(a.s) wife also heard the angels speaking when the came to her husband 11:69-73 as was Maryam(a.s), mother of Jesus(a.s) (19:17-19). TheImams( a.s) were also muhaddath, as were others, such as Salman al-Farsi. Some traditions relate that ‘Umar ibn al-Khattab was also muhaddath. Refer to chapter 5, Angelic discourse with those who are not prophets, for a full discussion.

10. Kulayni, M. Usul al-Kaafi, v.1, p.245, hadith #2.

11. Gabriel is an angel, but, as thearch-angel , sometimes he is referred to separately even when speaking of other angels. For example, if you say, “The president and the elected officials of the state. .” youdon’t mean to imply that the president is not elected but other are. They are all elected officials, but the president’s singular role deserves separate mention. Some people feel that the “ruh” or “ruh al-Quddus” (holy spirit ) mentioned in the Quran is really the angel Gabriel as in “The angels and the spirit descend in [this night] by the permission of their Lord for every affair” (97:4).

12. Safaar, Basa’ir al-Darajaat, p.153, hadith #6, and Kulayni, M. Usul al-Kaafi, v.1, p.241, hadith #5.

13. Majlis MB, Bihar al-Anwaar, v.26, p.46, hadith #96.

14. The angels are described in general as messengers: 22:75, 35:1, and as messengers of death: 6:61, 7:37, and messengers of revelation and inspiration: 11:69, 19:17-19, and in many other verses.

15. Every divine communication with man is by Allah, sometimes directly as with the case of the prophetMoses( a.s) and the prophet Mohammad(s.a.w) on is night journey, or indirectly through the angel Gabriel as with all the other prophets and the Imams.

16. Amin M, A’ayan al-Shi’ah, v.1, p.314, Al-Insaaf publication, Beirut.

17. Only Messengers receive legislative commands; neither prophets, nor Imams nor muhadatheen can receive legislative commands from Allah, only revelation (prophets) or inspirations (Imams, muhadatheen).

18. Majlisi M, Bihaar al-Anwaar, v.26, pp.41-42, hadith #73.

19. Ibid, v.26, p.45, hadith #3.

20. Ibid, v.26, p. 45, hadith #79.

21. Ibid, v.26, p. 43, hadith #39.

22. Ibid, v.47, p.271, hadith #3.

23. Ibid, v.47, p.46, hadith #5.

24. Ibid, v.26, p.39, hadith #10.

25. This refers to the wilayah of ImamAli( a.s) that was announced by the Prophet of Allah(s.a.w) at al-Ghadir al-Khum in front of thousands upon thousands of Muslims returning from pilgrimage. A man named Harith ibn Numan al-Fahri accused theProphet( s.a.w) of nepotism. TheProphet( s.a.w) strenuously denied this, stating that Allah had chosen ‘Ali(a.s) as the leaders of the Muslims after him. Harith rebuked the prophet and, walking away, swore that if this were true that Allah should punish him a painful punishment with a stone. Before he had reached his camel, hewas hit in the head by a stone and died instantly .

26. Daylami M, Mu’ajjam rijaal al-hadith, v.16, p.127; Rijaal Najashi, v.2, p.269.

27. Abu Zahra M. Al-Imam al-Sadiq, hayaatahuwa ‘asrehu, p.324, Matbu’ah Ahmad ‘Ali Mukheimarah, Egypt.

28. The period of their combined Imamates was 51 years, from 95 AH/714 AD- 146 AH/765AD according to Sheikh al-Mufid in Kitaab al-‘Irshaad.

29. Basaa’ir al-Darajaat, v.2, p. 200.

30. Kulayni, M. Usul al-Kaafi, v.1, p.390, hadith #1.

31. Jafr is a container made of hide. Itis referred to as a type of knowledge as the above hadith suggest. However, the knowledgeis not written on the hide of the jafr. Rather, the jafr contains a series of books, passed on by the Prophet ofAllah( s.a.w) to the Imam ‘Ali(a.s) and from him to each Imam as a mark of their Imamate. Imam al-Sadiq( a.s) says, “By Allah, it is not as they say that there are two jafrs with something written on them. No, by Allah, they are two hides with the hair still on them, crammed full: in one of them books (the white jafr), and in the other the armory of the Messenger of Allah (s.a.w) (the red jafr).”(Bihar al-Anwar, v.26, p.38).

32. “Whole”, “half” and “quarter” lash refer to the forcefulness with which a person is flogged. Various public sins in Islam, such as fornication, inebriation, public indecency, etc. have various punishments associated with them such as flogging. The forcefulness and number of lashes depends on the offence and the circumstances. What theImam( a.s) is implying is that Mushaf Fatimah is so comprehensive that even the most mundane legislative matters are addressed.

33. Kulayni, M. Usul al-Kaafi, v.1, p.24, Chapter 40, hadith #3, and, Majlisi, MB. Bihar al-Anwaar, v.26, p.37, hadith #43.

34. Sadduq, Ma’aani al-Akhbaar, p.102. Daarul Ma’aarif, Beirut, 1979.

35. Majlisi M, Bihaar al-Anwaar, v.26, pp.41, hadith #72.

36. Kulayni, M. Usul al-Kaafi, v.1, p.24, hadith #2, and, Majlisi, MB. Bihar al-Anwaar, v.26, p.13, hadith #1.

37. Majlisi, MB.Bihar al-Anwaar, v.47, p.32.

38. Kulayni, M. Usul al-Kaafi, v.1, p.242, hadith #3, and, Majlisi, MB. Bihar al-Anwaar, v.46, p.13, hadith #1.

39. Kulayni, M. Usul al-Kaafi, v.1, p.24, hadith #4.

40. The Injil, or, gospel ofJesus( a.s), is different from the canonical books assembled in the New Testament. The gospel of Jesus was the divine message tat the prophet Jesus(a.s) delivered to is people, and was not recorded by the Jewish followers of Jesus (i.e. the early Christians), nor do Muslims possess it in whole. Regardless, whatis in the New Testament, by admission of its compilers in the 4th century AD is the gospel of Jesus according to… and not the gospel itself.

41. Kulayni, M. Usul al-Kaafi, v.1, p.239, hadith #3 and, Majlisi, MB. Bihar al-Anwaar, v.26, p.39, hadith #10.

Mushaf Fatimah and the Mushaf of the Companions

Similarities of the Mushafs (of Fatimah and those of the Companions)

The similarity of Mushaf Fatimah with those that the Ahl al-Sunnah count (amongst their corpus) - such as those of A'ishah, Hafsah, and 'Abdullah bin Mas'ud - is in name only. The similarity is in name only because their Mushafs are replete with Quranic verses and additional material where as Mushaf Fatimah does not contain a single verse of Quran. Its name Mushaf is only in reference to it being a bound book. It is only by way of ignorance and self-serving interests that the Shi'ahhave been libelously accused of distorting the Quran.1

Their libel is based on the hadith in which Imam al-Sadiq( a.s) says that Mushaf Fatimah is “three times larger than the Quran.” However, he continues to say, “by Allah, there is not a single word from the Quran in it.” The libel of corruption aimed towards the Shia is curious given that in the Sunni Mushafs there are verses of the Quran omitted and other (verses) that have extra words!

1. Mushaf A'ishah

There is a narration in the Sunnibooks which says, “The Quran in A'ishah's possession contained deficiencies not presently found (in the Quran that all Muslims universally agree is authentic and free of errors of omission or commission). For example, after 'Truly Allah and the angels send their blessings unto the prophet,”(33:54) was added, 'and those who pray in the first row2 (of communal prayer).' 3 (In another hadith it says) “After 'Guard strictly your (habit of) prayers, especially the middle prayer'(2:238) she had, 'and the late afternoon prayer.' 4 This same matter appears in Hafsah's and Umm Salaamah's Mushafs. We will refrain from mentioning other examples.

2. Mushaf 'Abdullah bin Mas'ud

As recorded by the Sunnis, as per their own authentic sources, and according to Suyuti's interpretation, it says that Ibn Mas'ud believed tat surahs al-Falaq (113:1-5) and al-Naass (114:1-5) were not part of the Quran

because it is a supplication (du'a).What's more amazing is that he thought the same of al-Fatihah (1:1-7). Because of this, Uthmaan5 burned his Mushaf.6

3. Mushaf Ubai bin K'ab

In placeof ” lilaldheen yu'lun” [Ubai] would recite, “lilldheen yaqsimun”, and instead of “falaa jannaaH 'alahi inn yaTuf bihuma” he would recite, “illa yaTuf bihuma”, etc.7

In the Sunniresources it has been said that some of the canonical verses are deficient. For example, “the verse of rijm (16:98),8 the verse of jihad (9:29),9 the verse of shahaadah (5:67),10 ,11 the verse of wilayaayah of 'Ali (5:55),12 etc.

It is important to note that both the Shi'i and Sunni sects consider the Quranto be free from distortion or error. The unusual or conflicting hadith are not reliable (in their authenticity). Among the Sunnis, 'Abd al-Rahmaan Jaziri in Al-fiqh 'ala al-madhhab al-arba'aah13 and Zarkushi in

Al-Burhaan fi 'ulum al-Quran,14 and… This matterhas already been discussed . The Shi'i scholars alsodon't accept that the Quran is deficient or has been distorted. Once can point to Sheikh al-Sadduq in Al-'Itiqaadaat15 and Sheikh al-Mufid in Awaa'il al-maqaalaat,16 etc.

Tafsir, Tahrif, Hadith Qudsi

Regarding that of which we spoke, there are many phrases and passages in the Qurna that have a meaning beneath the external meaning. It is the explanation of these phrases that we call tafsir, or, exegesis.

ImamHusayn( a.s) said to his enemies, “You have made tahrif (distorted) on the book of Allah (i.e. the Quran).”What he meant by this is the meaning of the Book (had been distorted) against the Divine intent.

Occasionally speeches were recorded that were hadith qudsi, (Divine speech), but were not counted as verses of the Quran.17

Notes

1. Al-Seraa’ bayn al-Islaamwa al-muthniyyah, v.1, p.D, Matba’a al-Salafiyyah, Cairo, 1354.

2. The first row of communal prayeris reserved for those with greater knowledge and piety. The reason for this is that if the prayer leader were to suddenly fall ill, or, make a mistake in the prayer, or, loose his ritual purity (tahharah), someone in the front row would have to fill in and continue the prayer without any discontinuity. It is likely that people like A’ishah’s father, Abu Bakr, as an early covert to Islam and wealthy benefactor of the religion, sat in the front row of prayer.

3. Al-Masaahif, p.34, Matba’ah al-Rahmaaniyyah, 1st edition, and, Aalusi, Ruh al-ma’aani, v.1, p.25, Daar Ahyaa’ al-taraath al-‘Arabi, and, Al-Durr al-manthur, v.5, p.220, Mohammad Amin Damaj publication.

4. Al-musannaf, v.1, p.537, hadith #2201, Al-majlis al-‘a’lami publication, and, Al-durr al-manthur, v.1, p.302.

5. Uthmaanbin ‘Affaan was the 3rd Caliph. Itis widely and incorrectly considered that Uthmaan was the first to collect the Quran in a bound manuscript. ImamAli( a.s) was the first to do so. We will mention the relevant hadith later in the text. Uthmaan, however, was the first to collect all extant Qurans, fragmentary or whole, destroy them and issue an authoritative Quran compiled and approved by a “blue ribbon panel” which was then copied and distributed to various centers around the Islamic world which has growing rapidly in all directions away from Medina.

6. Al-durr al-manthur, v.4, p.414, “A discussion on the history of the Quran and its sciences”, and, Majlisi M, Bihaar al-Anwaar, v.92, p343.

7. Al-Mushaf, v.1, p.131, and, Al-Itiqaan, v.1, p.47, Daar al-Fikr, and, Ruh al-Ma’aani, v.1, p.25.

8. Al-Masaahif, p.33; Akdabubah, Tahrif al-Quraan, p.43, and, Al-I’tiqaan, v.1, p.41.

9. Al-I’tiqaan, v.2, p.25.

10. Muslim, A. Sahih Muslim, tr. A.H. Siddiqui, v.2, p.724, Kitab Bhavan; 2000.

11. The author appears to be referring to hadiths no. 438-440. They are similar in content; no. 438 reads in part, “…[ Uthman said] By Allah, I am narrating to you a hadith. If there were not a verse in the Book of Allah, I would have never narrated it to you…”

12. Al-durr al-manthur, v.2, p.293.

13. Jaziri, AR, Al-fiqh ‘ala al-madhhab al-arba’aah, v.4, p.24, Daar Ahyaa’ al-taraath al-‘Arabi publications, Beirut.

14. Zarkushi. Al-Burhaan fi ‘ulum al-Quran, v.2, p.253, Daar al-Ma’rifah, Beirut.

15. Al-Sadduq, Al-‘Itiqaadaat, p.84, Al-Mu’tamar al-‘Aalamin, Qom.

16. Mufid, Awaa’il al-maqaalaat, p.81, Al-Mu’tamar al-‘Aalamin, Qom.

17. Sayyid Sharif Jurjani says: “[Hadith-i qudsi] is from God, the Most Exalted, from the point of view of meaning, and from theProphet( s.a.w) from the viewpoint of actual wording. It constitutes what God has communicated to theProphet( s.a.w) through revelation or in dreams. TheProphet( s.a.w) informed others of its meaning in his own words. Accordingly, the Qur'an is superior to the hadith-i qudsi, because it is the actual Word of God.” Quoted in Outlines of the development of the science of hadith, M. Awliya’I, Al-Towhid, vols.1-3.

Reliability of the narrations regarding Mushaf Fatimah

Perhaps the most important question about this Mushaf is the reliability of the narrations about it. The other issuescan only be addressed after the determination of credibility of the narrations. Therefore, we must proceed with this questions first.

Methods of determining the Soundness of Narrations

There are a number of ways to understand the soundness of narrations. Of these, three are the most important:

1st : Examining the (credibility and lives of the) men mentioned in the chain of narrators of a hadith.1 If the men are considered to be reliable (i.e. pious and honest at the time of the narration) then the hadith is reliable.

2nd: There are indications other than the chain of narration that sometimes, even though there are multiple chains of narration; the occasion arises that all the narrators possess the necessary qualifications (of piety), but a single narrator in the chain didn't apply that hadith in theory or practice. The scholars consider such a hadith to beweak, otherwise, they wouldn't have disregarded it. Likewise, there arehadith which are not altogether sound, but there are indications that reliable scholars accepted and applied the subject, thus it is considered to be a credible hadith. In such a situation, the narrationis considered authentic (وثق ) but not well-documented (ثقة ).

3rd : Believability and lack of discrepancy between the legislative, doctrinal and historical hadith. Regarding the first type, that is to say, jurisprudential hadith, it is sufficient for the hadith to have a sound chain of narrators. However, regarding the other two, the acceptance of andconsensus of opinion between scholars is sufficient (to prove a hadith's reliability).

If you substitute the latter method (believability andconsensus of opinion ) for the former (multiplicity of chains of narration), then in any case, the proof of credibility of a hadith is one's belief in its credibility without needing to examine who the narrators in the chain are.

Mushhaf Fatimah and the ways of determining the soundness and credibility of narrations

Lo and behold, the moment has come to answer the questions raised so far. The narrations concerning Mushaf Fatimah are sound and reliable by any of the three methods we have noted. If we want to use the third method, every single Shi'a scholar has acknowledged the authenticity of the narrations concerning this Mushaf, and wehaven't found a single dissenting scholar (in this regard). This matter strengthens the determination of authenticity using the second method (multiplicity of chains). We should mention that some have said, “Is it possible thatJibra'il( a.s) would descend unto Lady Fatimah(a.s) and impart matters to her, and that 'Ali(a.s) could hear this and write it down?” Others say, “But'Ali( a.s) is superior in virtues to Fatimah(a.s); he(a.s) seems worthy of such a revelation.”

We will answer these reproaches. For the time being, it suffices to quote 'Allamah Muhsin Amin who said, “it is neither improbable nor is there room for doubt to believe thatJibra'il( a.s) would speak to Zahra(a.s) and that 'Ali(a.s) could hear it.It's recorded in a book by the name of Mushaf Fatimah. What's more, the reliable companions of theImams( a.s) have narrated such a thing. To those who doubt this, or think it to be improbable, or who think it to be exaggerated or lacking impartiality,I say, 'Do you doubt the power of Allah the most high? IsZahra( a.s)2 , who is of the very essence of the Prophet(s.a.w) not worthy of this grace? Do you doubt the soundness of a narration despite the fact that they were uttered from the very Imams of guidance who were the issue of this noblelady and are totally reliable? Given the fact that this same honor was bestowed on Aasif bin Barkhiyaa and alsoSulaymaan( a.s), and they certainly not more dear to Allah than the family of Mohammad(a.s)!3

The reliability of the hadith concerning the Mushaf Fatimahcan also be demonstrated by the first method. For example, Kulayni in Al-Kafi considered the hadith and narrations about this book to be acceptable (صحيح).4 In one of these hadiths, Imam al-Sadiq( a.s) says, “Fatimah(a.s) lasted 75 days after the departure of the Prophet of Allah(s.a.w). Because of her father's (death), she suffered a profound sadness.Jibra'il( a.s) alighted to her in order to abate her grieving and to give her something pleasing. He informed her about her father's (state in heaven) and his (exalted) rank and told her what would happen to her descendents.'Ali( a.s) recorded all this (information), and this is Mushaf Fatimah.5

Notes

1. This referred to as ‘Ilm al-Rijaal, the science of the narrators of hadith. It is a field of study on to its own in which the lives and beliefs of the narrators of hadith are studied.

2. Zahra (the radiant one) is one of the titles of LadyFatimah( a.s).

3. Amin, H. A’ayaan al-Shi’a, p.314. NB: The author’s son has removed this quote from the recent edition of the book.

4. Kulayni, M. Usul al-Kaafi, v.1, p.239, hadith #1; also in, Majlisi, M. Bihaar al-Anwaar, v.26, p.39, hadith #70; also in, Rijaal Najaashi, v.1, p.204-205; and in Rijaal Tusi, p.366.

5. Kulayni, M. Usul al-Kaafi, v.1, p.241, hadith #5; also in Majlisi, M. Bihaar al-Anwaar, v.26, p.41, hadith #72.

Regarding the Mushaf: its author, scribe, content and size

The matters that lead to Misunderstanding

We said that the matter of Mushaf Fatimah sometimes lead to the misunderstanding that it was a Quran unique to Lady Fatimah(a.s) in existence. In the same way that Mushaf 'Abdullah bin Mas'ud, Mushaf 'Aa'isha, or Mushaf Ubayy bin K'ab may strike you (as being editions or versions of the Qur'an), we determined in the first chapter, after we examined these books and the 'Arabic lexicons (for the meaning of “Mushaf”), (that this was not the case). We came to understand that “Mushaf” does not denote the Quran.

Furthermore, we said that this book does not contain a single verse from the Quran, and in this respect, it contains nothing of the exegesis of the Quran or any Quranic matters whatsoever. Meanwhile, the prior discussions alluded to the fact that this Mushaf was scribed or written via Lady Fatimah(a.s) and because of that it was called Mushaf Fatimah.1 It was a divine gift to her. Thus, who was the author or narrator of these words? If the content of this Mushaf is not the Quran, whatcan be found in it? What are the dimensions of the book?And

The author of the Mushaf

There are numerous accounts that present Imam 'Ali (a.s) as the author of the Mushaf. In response to a question posed by Hammad bin 'Uthmaan, Imam al-Sadiq(a.s) says regarding the author of the Mushaf that, “Amir al-Mu'mineen (i.e. Imam 'Ali(a.s)) wrote whatever he heard until it became of book. 2

However, ibn Rustam al-Tabari in Dalaa'il al-A'immah relates a hadith saying that Mushaf Fatimah descended (from Heaven) bound, that no one dictated it; Imam 'Ali(a.s) became the one to scribe it.3

There are two points worth mentioning:

The meaning of “descended (from heaven)” doesn't mean that it literally came (down to earth) as a (bound) book, rather it's the content and message that descended (by the instrument of angels). There's nothing to say that Imam'Ali( a.s) was not ready to write down the subject matter when the angels descended. However, this explanation is doubtful.

Perhaps the only way to resolve this matter isto not accept al-Tabari's narration. The chain of authorities is weak. Ja'far bin Mohammad bin Maalik Fazaari is included in the chain and Najashi (the great expert on chains of authority) considers him to be weak in reporting hadith and corrupt in his religious beliefs and narrations.4 Others have also rejected him.5

The Speaker and Scribe of the Content

Allah: Some have said that it is Allah who dictated6 the contents of the Mushaf. Imam al-Sadiq says, “Whatever is in it, was told to her by Allah and He inspired her with it. 7 ,8 The mother of Moses(a.s) also received this type of inspiration. In the chapter of the Quran, Al-Qasas, verse 7 it reads, “And We inspired it to Moses' mother…”9

Angels: Others believe that it was the speech of an angel. There is a hadith by Imam al-Sadiq( a.s) which supports this possibility,

“Indeed Allah sent her an angel to console her in her grief and speak with her. 10

Gabriel:11 Imam al-Sadiq is quoted in Sahih Abu 'Ubaidah that it came from the arch-angel Gabriel: “Gabriel went to her to lighten her sorrow regarding her father and lift her spirits and inform here of her father and his position (in heaven) and inform her of what will become of her descendants. 12

Allah's Messenger: ImamHusein( a.s) says, “Mushaf Fatimah is with us but - and I swear by Allah - that there is nothing of the Quran in it. Allah's messenger ( رسول اﷲ ) dictated it and 'Ali wrote it. 13 So according to this hadith, the one who dictatedit was sent by Allah . 'Allaamah Majlisi (the compiler of Bihar al-Anwaar) writes in commentary that the mean of “Allah's messenger” is Gabriel.There are many verses (of the Quran) which refer to the angels as being Allah's messengers.14

Whether we say that the utterance of this Mushaf is from Allah or Gabriel makes no difference because these sayings are from Allah through the agency of Gabriel.15 But, we can't be certain as to whether what is meant by “Allah's messenger” is the (human) Messenger of Islam (or Islam's messenger, i.e the one who brought Islam from the heavenly abode - Gabriel), because there are numerous narrations declaring that the utterances in the Mushaf were said after the demise of the Messenger of Allah (i.e. the Prophet Mohammad[s.a.w]) and in consolation of his eminence's (death) that it was said to and for Lady Fatimah (A).

It can be said that Lady Fatimah (A) had2 Mushafs. One was a collection of her father's sayings, the other from Gabriel. Or, it is possible to say that Mushaf Fatimah was but one book but had two sections - words of the Messenger of Allah(s.a.w) and the inspirations of Gabriel (to and for Fatimah[a.s]). In his most valuable book A'ayan al-Shi'ah, Seyyed Muhsin Amin is of the first opinion.16

What is more correct is that LadyFatimah( a.s) had in her possession two other books, one on ethics and morals, the other legislative.So, we could say that Mushaf Fatimah was uttered the Allah's messenger (i.e. Gabriel) based on the narrations saying that Gabriel dictated it (to Fatimah, or, 'Ali) and that [Gabriel] didn't mention legislative commands.17 Thus, if Lady Fatimah (A) were to have in her possession a book on legislative matters, it is clear that the Messenger of Allah (i.e. Prophet Mohammad [S]) would have taught it to her (in which case she would have been preserving the legislative commands received by her father from Gabriel).

So, now that we know that Allah - by way of Gabriel - spoke these words to Lady Fatimah (A) and that Imam 'Ali (A) wrote them down, it comes to mind to ask why this Mushaf is associated with Lady Fatimah (A)? After all, she was neither its author nor its scribe!

In response, it must be said that it was intended for her as a consolation and because ofher it was descended from heaven. It is inthis sense that it bears her name as Mushaf Fatimah. This can be seen in the way that the Torah is attributed to Moses (A), the Gospel to Jesus (A) or the Psalms to David (A). In the same sense, in the Quran it says, “Most surely this (message) is in the earlier scriptures, the scriptures of Ibrahim and Musa صُحُفِ إِبْرَاهِيمَ وَمُوسَى).” ( 87:18-19 )

Even though these scriptures came from Allah because theywere revealed for a particular prophet, it bears his name.

Contents of Mushaf Fatimah

Thereare several narration regarding the content of Mushaf Fatimah, some negating others affirming what the contents are (or are not) such as the following:

Negation of Content

The narrations from the Ahl al-Bayt say that Mushaf Fatimahis not compromised of two things: Qur'aan, and legislative matters. Thisis concluded from the following narrations:

“It is not the Quran. 18

“I do not posit that it is the Quran. 19

“Nothing of the Quran is in it. 20

“Nothing of the book of Allah is in it. 21

“It does not contain a single verse from the book of Allah. 22

“It doesn't contain a single word from the Quran. 23

“There is not a single word from your Quran in it. 24

In Bihaar al-Anwaar, 'Allamah Majlisi relates a narration in Khati's Jawaame' al-Fawaa'id from Abu Basir: “Imam al-Sadiq (A) read this ayah as so:

سَأَلَ بِعَذَابٍ وَاقِعٍ لِّلْكَافِرينَ) بولاية علي( لَيْسَ لَهُ دَافِعٌ

(سَائِلٌhas been omitted from the hadith) “The questioner asks about the punishment which will befall the unbelievers (theImam( a.s) adds as commentary, this means) the guardianship of 'Ali(a.s) - it shall not be averted.” (70:1-2).25 Then theImam( a.s) said, 'Such a thing is in Mushaf Fatimah.'” However, itmust be said that this hadith is not authentic. Mohammad bin Sulayman Daylami feels that the chain (of narrators) is weak.26

This would contradict all the other hadith that say that Mushaf Fatimah not only does not contain verses of the Quran,but not even a single word (of the noble verses). The reason that this narration is not accepted is not because it implies a distortion (tahrif) of the Quran - because it does not imply that. It is not for the fact that the Imam adds “the guardianship of Imam'Ali( a.s)” (as commentary) because this is the circumstance of its revelation. Some of the narrations in the Sunni corpus of hadith also mention the same events. In one of the [Sunni] books of reference, Mohammad Abu Zahra says in his book that Mushaf Fatimah does not contain anything from the Quran.27

All this confirmation and repeated denial of the existence of any Quranic material in Mushaf Fatimah leads us to conclude that in the time of ImamsBaqir( a.s) and Sadiq(a.s)28 “Mushaf” was widely used to mean “the Quran”. One wonders why the Imams still used “Mushaf” and not “book (كتاب ) of Fatimah”? If they had only called it “book” there wouldn't have been the need for all this clarification and reminder (ofit's uniqueness separate from the Quran). Inresponse it must be said that due to the fact that the Mushaf of that noble lady originated with Allah and was called “Mushaf Fatimah” and at that time “Mushaf” did not carry the connotation of “Quran”, it was still referred to by that name even in later times.

Imam Ali(a.s) referred to Fatimah's book as “Mushaf”: “A Mushaf was given to my wife laden with unprecedented knowledge granted to no one else. 29

Even if we were to accept that the name “Mushaf” was chosen later - and at a time when the term was used for the Quran - it would have been to show the similarity in origin between the two books: they were both brought down by the ArchangelGabriel( a.s), although in content they differ.

The Mushaf does not contain Legal Rulings

Regarding legal rulings, Imam al-Sadiq(a.s) says “there's nothing in it regarding the permissible and impermissible”30 even though others like Seyyed Haashim Ma'ruf al-Husayni said that Mushaf Fatimah contained rulings of the permissible and impermissible. However it must be said that this particular point is in reference to the jafr abyadh, the “white jafr”.31 Imam al-Sadiq( a.s) says “Truly, the white jafr is in my possession.” The narrator then asked, “What does it contain?” “The Psalms of David, the Torah of Moses, the Gospel of Jesus, the Scrolls of Ibrahim what is permitted and what is forbidden and Mushaf Fatimah. Idon't claim that anything of the Quran in it. In it is what people need from us and that (is because) we do not have any need of anyone. In it is even the whole lash,32 half lash and the quarter lash, even the indemnity for scratching (someone).33

Thus, with respect to clarifying the content of the white jafr, the Imam, at his command, says, “In the white jafr is there is this and that.

This hadith, along with the one from Imam al-Ridha( a.s), confirms that in enumerating the contents of the white jafr - in the manner that al-Sadiq(a.s) has - they (the Imams) considered Mushaf Fatimah to be something else altogether. ImamRidha( a.s), enumerating the proofs (hajaat) of an Imam's Imamate, says, “And with him is the greater jafr (al-jafr al-akbar) and the lesser jafr (al-jafr al-asghar)…and he also possesses Mushaf Fatimah.34

Its Contents Proven

The narration were made and transmitted under various circumstances and do not describe the entire content of Mushaf Fatimah (in one single narration) only some of it. The numerous narration, from variable sources, state that Mushaf Fatimah contains the following: “It tells of her father and his (exalted) position,”35 “It speaks of what will occur after her amongst her offspring,”10 “But also in it is the knowledge of what will happen, and events that will occur. For example, Atheist will appear in the year 123 AH (as an intellectual movement),”36 “The names of every prophet and is successors is in the book I possess,”37 “The names of those who rule and the duration of their rule…and their fathers′ names - and its inscription is with us,”38 “The last will and testament of Fatimah is in it. 39

This is the entire content of Mushaf Fatimah from the reliable hadith transmitted to us that we have laid our handsupon . However, there is one more hadith from Tabari in is Dalaa′il al-Imamah which details another matter contained in Mushaf Fatimah to which he refers. Unfortunately, the chain of this hadith is weak. In thissense we can't count it to be amongst the miscellaneous matters of the Mushaf. Abu Basir says,

I asked [Imam al-Baqir( a.s), the fourth Imam] about Mushaf Fatimah and he said, 'It was brought to her after the death of her father.'I said, 'Is there anything from the Quran in it?' 'There is nothing in the Quran in it,' he replied. 'Clarify the matter for me.' 'Its front and back covers are made of ruby (zabarjad sorkh).' 'May I be yoursacrifice! What are its pages made of?' 'The pages are of white pearl.' 'May I be your ransom, what is in it?' 'News of what happened and what will happen until the Day of Judgment.News of celestial occurrences, the number of angels in the heavenly abode, the number of all Allah′s creatures - messengers and non-messengers - their names and the names of all the people of their respective nations to whom they were sent, the names of those who gave lie to their message and those who answered to the call (to righteousness), the names of all Allah′s creatures - believers and non-believers - the names of all towns and the particulars of each town in the East and West, the number of believers and non-believers in each town, the particulars of those who belied religion, and of the particulars of men and their tales from the first centuries, the debaucherous rulers and the duration of their rule, the names and details of each Imam and the period of their Imamate…

In the Mushaf is the name of everyone Allah created and the time of their death, the number and details of those bound for heaven, the number of people going to hellfire; also in the Mushaf is knowledge of the Quran - whatever was brought down in it, and of the Torah - whatever was brought down in it, and knowledge of the gospel of Jesus(a.s)40 - whatever was brought down in it, and knowledge of the Psalms, the number of trees and their movements in every town…It was the second 1/3 of the nit, on a Friday evening when Allah sent Gabriel(a.s), Mika′il(a.s), and Israfil(a.s) to [Lady Fatima(a.s)] to revealed Mushaf to her. She was in the middle of (superogatory) prayer. The angels stood (watching and waiting for her prayer to end) until se sat down. Once she ad completed her prayer and had left that state (of deep concentration), they gave her salutations.

They said, 'Salaam. Allah also sends His salaams.' Then they set the book down in her room. She said, 'Salaam to Allah, peace is from Him and is due unto Him. And peacebe unto you, oh angels of Allah!' Subsequently the angels alighted to the heavens, andlady Zahra (i.e. Fatima) read the Mushaf after morning prayer until she reached the end of it. It was obligatory for Lady Zahra to have knowledge of all the creature of Allah, of the jinn and men, of bird and beast, of prophets and angels.' 'May I be yourransom! After Lady Zahra, to whose ands did the Mushaf pass?' 'She gave it to the Command of the Faithful (i.e. ImamAli( a.s)). After him, (it was given) toHasan( a.s) then Husein(a.s), and after that to those worthy of it (i.e. the other Imams, offspring of Imam Husein(a.s) and Bibi Shahr Banu) so that they may give it to the Master of the affair (Imam Mahdi(a.s), the 12th and final Imam and savior of humanity).' 'There is so much knowledge in the Mushaf!' 'Oh Abu Mohammad, what I have told you is contained in the first2 pages. I have not told you anything of the rest!'

Of what we have reproduced here is of the hadith with a weak chain of narration andis not well documented .

The Number and Bulk of the Pages of the Mushaf

Imam al-Sadiq( a.s) says, The Mushaf, of what is in it, is like the Quran, only 3 times larger.41

It's possible that the Imam wasn't comparing the physical size of the book in the same way that sometimes numbers are used to refer to magnitude and multiplicity, as in the verse,

Even if you seek forgiveness 70 times Allah will not forgive them; this is because they disbelieve in Allah and His apostle, and Allah does not guide the transgressing people.( 9:80)

Obviously, the point of this verse is that the hypocriteswould never be forgiven ; the point is not that if the prophet were to seek forgiveness for them more than 70 times (that they would be forgiven). No matter how many times they were to seek forgiveness (while in a state of hypocrisy) theywould not be forgiven (In other words, the number seventy is allusion to an innumerable repetition and not a literal numeric.)

Notes

1. For example, the famous du’a named “Kumayl” recited every Thursdaywas not authored by Kumayl ibn Ziyad, but taught to him, by Imam ‘Ali (a.s). Itis called the du’a of Kumayl because it was gifted to him due to his devotion to the Ahl al-Bayt. In truth, its authorship is attributed to hadhrat Khidr (a.s), and was taught to Imam‘Ali( a.s) by the prophet Mohammad (s.a.w).So , it’s not a leap of understanding to say that what is called “Mushaf Fatimah” was named after Lady Fatimah (a.s) as the person to whom it was gifted, and not as an attribution of authorship.

2. Kulayni, M. Usul al-Kaafi, v.1, p.240, hadith #2; also in Majlisi, M. Bihaar al-Anwaar, v.26, p.44, hadith #77.

3. Al-Tabari, Dalaa’il al-A’immah, p. 30, Aa’lami publications, Beirut, 1403 AH/1983 AD, and, Sheikholislami SH, Musnad Fatimat al-Zahra, p. 199, Daar al-Qur’aan al-Karim publications, Qom, 1412 AH/1992.

4. Najashi, Rijaal Najashi, v.1, p.302.

5. Khu’i, Ma’jam rijaal al-hadith, v.4, p.117.

6. When it is says that Allah says something, it is not by agency of tongue, or by words or even tones. Allah does not have or need physicality to communicate. The words used to describe Allah’s communication with humans are a metaphor due to our limitations of understanding. Imam Musa al-Kadhim( a.s) says, “[Allah] has neither body nor any sort of limitation.Each and every thing, except Allah, is a thing created by Allah. He creates things as He wills and desires, without any word or planning in the mind or without any utterance by the tongue (because he has not tongue).”Al-Kafi, v.1, p.106, hadith #289.

7. Majlis MB, Bihar al-Anwaar, v.36, p.39, hadith #70.

8. The author goes into a discussion of ‘Arabic grammar which is omitted by the translator as it is not germane to the discussion for English readers.

9. The reader should not be surprised to read that LadyFatimah( a.s) received inspiration. Inspiration meansbeing spoken to by angels. Al-Ahwal narrates, “I asked [Imam al-Kadhim] about messengers, prophets, and those who are spoken to (muhaddath). He said, ‘A messenger (rasul) is one before whom the angel Gabriel comes; [the messenger] sees him and [Gabriel] speaks with him; such is a messenger. A prophet (nabi) is one who sees in his dreams as with the dreams of prophet Abraham (A)…One who is muhaddath is one who is spoken to and who hears but he does not see [the angel Gabriel] with the eyes or in his dreams.”Al-Kafi, v.2, hadith #441. Besides the mother of prophet Moses(a.s), prophet Abaraham’s(a.s) wife also heard the angels speaking when the came to her husband 11:69-73 as was Maryam(a.s), mother of Jesus(a.s) (19:17-19). TheImams( a.s) were also muhaddath, as were others, such as Salman al-Farsi. Some traditions relate that ‘Umar ibn al-Khattab was also muhaddath. Refer to chapter 5, Angelic discourse with those who are not prophets, for a full discussion.

10. Kulayni, M. Usul al-Kaafi, v.1, p.245, hadith #2.

11. Gabriel is an angel, but, as thearch-angel , sometimes he is referred to separately even when speaking of other angels. For example, if you say, “The president and the elected officials of the state. .” youdon’t mean to imply that the president is not elected but other are. They are all elected officials, but the president’s singular role deserves separate mention. Some people feel that the “ruh” or “ruh al-Quddus” (holy spirit ) mentioned in the Quran is really the angel Gabriel as in “The angels and the spirit descend in [this night] by the permission of their Lord for every affair” (97:4).

12. Safaar, Basa’ir al-Darajaat, p.153, hadith #6, and Kulayni, M. Usul al-Kaafi, v.1, p.241, hadith #5.

13. Majlis MB, Bihar al-Anwaar, v.26, p.46, hadith #96.

14. The angels are described in general as messengers: 22:75, 35:1, and as messengers of death: 6:61, 7:37, and messengers of revelation and inspiration: 11:69, 19:17-19, and in many other verses.

15. Every divine communication with man is by Allah, sometimes directly as with the case of the prophetMoses( a.s) and the prophet Mohammad(s.a.w) on is night journey, or indirectly through the angel Gabriel as with all the other prophets and the Imams.

16. Amin M, A’ayan al-Shi’ah, v.1, p.314, Al-Insaaf publication, Beirut.

17. Only Messengers receive legislative commands; neither prophets, nor Imams nor muhadatheen can receive legislative commands from Allah, only revelation (prophets) or inspirations (Imams, muhadatheen).

18. Majlisi M, Bihaar al-Anwaar, v.26, pp.41-42, hadith #73.

19. Ibid, v.26, p.45, hadith #3.

20. Ibid, v.26, p. 45, hadith #79.

21. Ibid, v.26, p. 43, hadith #39.

22. Ibid, v.47, p.271, hadith #3.

23. Ibid, v.47, p.46, hadith #5.

24. Ibid, v.26, p.39, hadith #10.

25. This refers to the wilayah of ImamAli( a.s) that was announced by the Prophet of Allah(s.a.w) at al-Ghadir al-Khum in front of thousands upon thousands of Muslims returning from pilgrimage. A man named Harith ibn Numan al-Fahri accused theProphet( s.a.w) of nepotism. TheProphet( s.a.w) strenuously denied this, stating that Allah had chosen ‘Ali(a.s) as the leaders of the Muslims after him. Harith rebuked the prophet and, walking away, swore that if this were true that Allah should punish him a painful punishment with a stone. Before he had reached his camel, hewas hit in the head by a stone and died instantly .

26. Daylami M, Mu’ajjam rijaal al-hadith, v.16, p.127; Rijaal Najashi, v.2, p.269.

27. Abu Zahra M. Al-Imam al-Sadiq, hayaatahuwa ‘asrehu, p.324, Matbu’ah Ahmad ‘Ali Mukheimarah, Egypt.

28. The period of their combined Imamates was 51 years, from 95 AH/714 AD- 146 AH/765AD according to Sheikh al-Mufid in Kitaab al-‘Irshaad.

29. Basaa’ir al-Darajaat, v.2, p. 200.

30. Kulayni, M. Usul al-Kaafi, v.1, p.390, hadith #1.

31. Jafr is a container made of hide. Itis referred to as a type of knowledge as the above hadith suggest. However, the knowledgeis not written on the hide of the jafr. Rather, the jafr contains a series of books, passed on by the Prophet ofAllah( s.a.w) to the Imam ‘Ali(a.s) and from him to each Imam as a mark of their Imamate. Imam al-Sadiq( a.s) says, “By Allah, it is not as they say that there are two jafrs with something written on them. No, by Allah, they are two hides with the hair still on them, crammed full: in one of them books (the white jafr), and in the other the armory of the Messenger of Allah (s.a.w) (the red jafr).”(Bihar al-Anwar, v.26, p.38).

32. “Whole”, “half” and “quarter” lash refer to the forcefulness with which a person is flogged. Various public sins in Islam, such as fornication, inebriation, public indecency, etc. have various punishments associated with them such as flogging. The forcefulness and number of lashes depends on the offence and the circumstances. What theImam( a.s) is implying is that Mushaf Fatimah is so comprehensive that even the most mundane legislative matters are addressed.

33. Kulayni, M. Usul al-Kaafi, v.1, p.24, Chapter 40, hadith #3, and, Majlisi, MB. Bihar al-Anwaar, v.26, p.37, hadith #43.

34. Sadduq, Ma’aani al-Akhbaar, p.102. Daarul Ma’aarif, Beirut, 1979.

35. Majlisi M, Bihaar al-Anwaar, v.26, pp.41, hadith #72.

36. Kulayni, M. Usul al-Kaafi, v.1, p.24, hadith #2, and, Majlisi, MB. Bihar al-Anwaar, v.26, p.13, hadith #1.

37. Majlisi, MB.Bihar al-Anwaar, v.47, p.32.

38. Kulayni, M. Usul al-Kaafi, v.1, p.242, hadith #3, and, Majlisi, MB. Bihar al-Anwaar, v.46, p.13, hadith #1.

39. Kulayni, M. Usul al-Kaafi, v.1, p.24, hadith #4.

40. The Injil, or, gospel ofJesus( a.s), is different from the canonical books assembled in the New Testament. The gospel of Jesus was the divine message tat the prophet Jesus(a.s) delivered to is people, and was not recorded by the Jewish followers of Jesus (i.e. the early Christians), nor do Muslims possess it in whole. Regardless, whatis in the New Testament, by admission of its compilers in the 4th century AD is the gospel of Jesus according to… and not the gospel itself.

41. Kulayni, M. Usul al-Kaafi, v.1, p.239, hadith #3 and, Majlisi, MB. Bihar al-Anwaar, v.26, p.39, hadith #10.

Mushaf Fatimah and the Mushaf of the Companions

Similarities of the Mushafs (of Fatimah and those of the Companions)

The similarity of Mushaf Fatimah with those that the Ahl al-Sunnah count (amongst their corpus) - such as those of A'ishah, Hafsah, and 'Abdullah bin Mas'ud - is in name only. The similarity is in name only because their Mushafs are replete with Quranic verses and additional material where as Mushaf Fatimah does not contain a single verse of Quran. Its name Mushaf is only in reference to it being a bound book. It is only by way of ignorance and self-serving interests that the Shi'ahhave been libelously accused of distorting the Quran.1

Their libel is based on the hadith in which Imam al-Sadiq( a.s) says that Mushaf Fatimah is “three times larger than the Quran.” However, he continues to say, “by Allah, there is not a single word from the Quran in it.” The libel of corruption aimed towards the Shia is curious given that in the Sunni Mushafs there are verses of the Quran omitted and other (verses) that have extra words!

1. Mushaf A'ishah

There is a narration in the Sunnibooks which says, “The Quran in A'ishah's possession contained deficiencies not presently found (in the Quran that all Muslims universally agree is authentic and free of errors of omission or commission). For example, after 'Truly Allah and the angels send their blessings unto the prophet,”(33:54) was added, 'and those who pray in the first row2 (of communal prayer).' 3 (In another hadith it says) “After 'Guard strictly your (habit of) prayers, especially the middle prayer'(2:238) she had, 'and the late afternoon prayer.' 4 This same matter appears in Hafsah's and Umm Salaamah's Mushafs. We will refrain from mentioning other examples.

2. Mushaf 'Abdullah bin Mas'ud

As recorded by the Sunnis, as per their own authentic sources, and according to Suyuti's interpretation, it says that Ibn Mas'ud believed tat surahs al-Falaq (113:1-5) and al-Naass (114:1-5) were not part of the Quran

because it is a supplication (du'a).What's more amazing is that he thought the same of al-Fatihah (1:1-7). Because of this, Uthmaan5 burned his Mushaf.6

3. Mushaf Ubai bin K'ab

In placeof ” lilaldheen yu'lun” [Ubai] would recite, “lilldheen yaqsimun”, and instead of “falaa jannaaH 'alahi inn yaTuf bihuma” he would recite, “illa yaTuf bihuma”, etc.7

In the Sunniresources it has been said that some of the canonical verses are deficient. For example, “the verse of rijm (16:98),8 the verse of jihad (9:29),9 the verse of shahaadah (5:67),10 ,11 the verse of wilayaayah of 'Ali (5:55),12 etc.

It is important to note that both the Shi'i and Sunni sects consider the Quranto be free from distortion or error. The unusual or conflicting hadith are not reliable (in their authenticity). Among the Sunnis, 'Abd al-Rahmaan Jaziri in Al-fiqh 'ala al-madhhab al-arba'aah13 and Zarkushi in

Al-Burhaan fi 'ulum al-Quran,14 and… This matterhas already been discussed . The Shi'i scholars alsodon't accept that the Quran is deficient or has been distorted. Once can point to Sheikh al-Sadduq in Al-'Itiqaadaat15 and Sheikh al-Mufid in Awaa'il al-maqaalaat,16 etc.

Tafsir, Tahrif, Hadith Qudsi

Regarding that of which we spoke, there are many phrases and passages in the Qurna that have a meaning beneath the external meaning. It is the explanation of these phrases that we call tafsir, or, exegesis.

ImamHusayn( a.s) said to his enemies, “You have made tahrif (distorted) on the book of Allah (i.e. the Quran).”What he meant by this is the meaning of the Book (had been distorted) against the Divine intent.

Occasionally speeches were recorded that were hadith qudsi, (Divine speech), but were not counted as verses of the Quran.17

Notes

1. Al-Seraa’ bayn al-Islaamwa al-muthniyyah, v.1, p.D, Matba’a al-Salafiyyah, Cairo, 1354.

2. The first row of communal prayeris reserved for those with greater knowledge and piety. The reason for this is that if the prayer leader were to suddenly fall ill, or, make a mistake in the prayer, or, loose his ritual purity (tahharah), someone in the front row would have to fill in and continue the prayer without any discontinuity. It is likely that people like A’ishah’s father, Abu Bakr, as an early covert to Islam and wealthy benefactor of the religion, sat in the front row of prayer.

3. Al-Masaahif, p.34, Matba’ah al-Rahmaaniyyah, 1st edition, and, Aalusi, Ruh al-ma’aani, v.1, p.25, Daar Ahyaa’ al-taraath al-‘Arabi, and, Al-Durr al-manthur, v.5, p.220, Mohammad Amin Damaj publication.

4. Al-musannaf, v.1, p.537, hadith #2201, Al-majlis al-‘a’lami publication, and, Al-durr al-manthur, v.1, p.302.

5. Uthmaanbin ‘Affaan was the 3rd Caliph. Itis widely and incorrectly considered that Uthmaan was the first to collect the Quran in a bound manuscript. ImamAli( a.s) was the first to do so. We will mention the relevant hadith later in the text. Uthmaan, however, was the first to collect all extant Qurans, fragmentary or whole, destroy them and issue an authoritative Quran compiled and approved by a “blue ribbon panel” which was then copied and distributed to various centers around the Islamic world which has growing rapidly in all directions away from Medina.

6. Al-durr al-manthur, v.4, p.414, “A discussion on the history of the Quran and its sciences”, and, Majlisi M, Bihaar al-Anwaar, v.92, p343.

7. Al-Mushaf, v.1, p.131, and, Al-Itiqaan, v.1, p.47, Daar al-Fikr, and, Ruh al-Ma’aani, v.1, p.25.

8. Al-Masaahif, p.33; Akdabubah, Tahrif al-Quraan, p.43, and, Al-I’tiqaan, v.1, p.41.

9. Al-I’tiqaan, v.2, p.25.

10. Muslim, A. Sahih Muslim, tr. A.H. Siddiqui, v.2, p.724, Kitab Bhavan; 2000.

11. The author appears to be referring to hadiths no. 438-440. They are similar in content; no. 438 reads in part, “…[ Uthman said] By Allah, I am narrating to you a hadith. If there were not a verse in the Book of Allah, I would have never narrated it to you…”

12. Al-durr al-manthur, v.2, p.293.

13. Jaziri, AR, Al-fiqh ‘ala al-madhhab al-arba’aah, v.4, p.24, Daar Ahyaa’ al-taraath al-‘Arabi publications, Beirut.

14. Zarkushi. Al-Burhaan fi ‘ulum al-Quran, v.2, p.253, Daar al-Ma’rifah, Beirut.

15. Al-Sadduq, Al-‘Itiqaadaat, p.84, Al-Mu’tamar al-‘Aalamin, Qom.

16. Mufid, Awaa’il al-maqaalaat, p.81, Al-Mu’tamar al-‘Aalamin, Qom.

17. Sayyid Sharif Jurjani says: “[Hadith-i qudsi] is from God, the Most Exalted, from the point of view of meaning, and from theProphet( s.a.w) from the viewpoint of actual wording. It constitutes what God has communicated to theProphet( s.a.w) through revelation or in dreams. TheProphet( s.a.w) informed others of its meaning in his own words. Accordingly, the Qur'an is superior to the hadith-i qudsi, because it is the actual Word of God.” Quoted in Outlines of the development of the science of hadith, M. Awliya’I, Al-Towhid, vols.1-3.


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