Bidayah al-Hikmah (Arabic-English) [The Elements of Islamic Metaphysics]{Edited}

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Bidayah al-Hikmah (Arabic-English) [The Elements of Islamic Metaphysics]{Edited}

Bidayah al-Hikmah (Arabic-English) [The Elements of Islamic Metaphysics]{Edited}

Author:
Publisher: www.zainabzilullah.wordpress.com
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notice

We have taken this book from the www.zainabzilullah.wordpress.com, but regretfully she did not mention the translator's name. We compared its 5th Chapter's first page with the translation of Ali Quli Qarai, there was little difference, so we don't not know yet exactly whether it is translated by own or someone other. Meanwhile we have added some topics and numbers of Units on the first pages of every Chapter.


1

8.2. THE KINDS OF ‘ONE’

‘One’ is either: (i) ‘literal’ (haqîqî ), or: (ii) ‘figurative’ (ghayr haqîqî ). The ‘literal one’ is something which is itself qualified with unity, without needing the mediation of an intermediary in such qualification, e.g. an individual human being. The ‘figurative^ one’ is the contrary of it, e.g. man and horse when reckoned as ‘one’ by virtue of their being animals.

The ‘literal one’ is either: (ia ) such that its essence (dzâ t) is qualified with unity, or: (ib ) its essence is unity itself. The first kind of ‘literal one’ (ia ) is called ‘non-true one’ (al-wahîd gbayr al-haqq), e.g. one man. The second (ib ) is called ‘true unity’ (al-wahdat al-haqqah), such as the unity of anything taken in its absoluteness, whereat unity becomes identical with its essence. Therefore, one and unity are one thing in it.

The one with a non-true unity is either: (ia l ) a ‘particularized one,’ or: (ia 2) a ‘generalized one.’ The first is what is numerically one, and it is that which forms a number through repetition. Instances of the second are one species and one genus.

The ‘particularized one’ is either: (ia 1a ) such that it is indivisible from the aspect of the nature qualified with unity, apart from being indivisible from the aspect of its unity, or: (ia 1b) it is divisible. Of the first is: (ia 1a1 ) the concept of unity and indivisibility itself or (ia la 2 ) something else. That something else either (ia la 2a ) has a spatial location, e.g. a (geometric) point, or (ia la 2b ) it does not e.g. something which is immaterial. That which is immaterial is either: (ia la 2b l ) attached in some manner to matter, e.g. the soul, or (ia la 2b 2 ) it is not, e.g. the Intellect.

The second (i.e., ia lb ), which accepts division from the aspect of its nature (qualified with unity), either (ia lb l ) yields to division by itself, e.g. a unit quantity, or (ia lb 2) yields to it accidentally, e.g. a natural body from the aspect of its quantity.

The ‘generalized one’ (ia 2 ) is either: (ia 2a ) a generalized one in terms of concept, or is: (ia 2b) generalized in terms of existential expanse. The first is either: (ia 2a l ) specific (such as the unity of ‘man’), or (ia 2a 2 ) generic (such as the unity of ‘animal’), or (ia 2a 3) accidental (such as the unity of ‘walker’ and ‘laugher’).

The ‘generalized one in the sense of existential expanse’ is the all-pervading existence.

As to that which is one figuratively - i.e. that which is qualified by unity accidentally through something else - it has a kind of union with that which is literally one, e.g. Zayd and Amr, who are one in respect of belonging to the species ‘man,’ or man and horse, which are one in respect of belonging to the genus ‘animal.’ The terms for the figurative one differ in accordance with the aspect of the accidental unity. Thus unity in the sense of belonging to a certain species is called ‘homospecific’ (tamâtsul), in the sense of belonging to a genus ‘homogeny’ (tajânus ), with respect to quality ‘similarity’ (tasyâbuh ), with respect to quantity ‘equality’ (tasâwî ), with respect to position ‘homology’ (tawâzî ), and with respect to relation ‘symmetry of relation’ (tanâsub ). It is evident that every one of these divisions exists. This is how the philosophers have described this classification.

الفصل الثالث الهوهوية و هو الحمل

من عوارض الوحدة الهوهوية كما أن من عوارض الكثرة الغيرية ثم الهوهوية هي الاتحاد في جهة ما مع الاختلاف من جهة ما و هذا هو الحمل و لازمه صحة الحمل في كل مختلفين بينهما اتحاد ما لكن التعارف خص إطلاق الحمل على موردين من الاتحاد بعد الاختلاف.

أحدهما أن يتحد الموضوع و المحمول مفهوما و ماهية و يختلفا بنوع من الاعتبار كالاختلاف بالإجمال و التفصيل في قولنا الإنسان حيوان ناطق فإن الحد عين المحدود مفهوما و إنما يختلفان بالإجمال و التفصيل و كالاختلاف بفرض انسلاب الشي‏ء عن نفسه فتغاير نفسه نفسه ثم يحمل على نفسه لدفع توهم المغايرة فيقال الإنسان إنسان و يسمى هذا الحمل بالحمل الذاتي الأولي.

و ثانيهما أن يختلف أمران مفهوما و يتحدا وجودا كقولنا الإنسان ضاحك و زيد قائم و يسمى هذا الحمل بالحمل الشائع الصناعي.

8.3. PREDICATION

Identity (al-huwa huwiyyah, lit. it-is-itness) is one of the characteristics of unity, in the same way as otherness (ghayriyyah) is among the characteristics of multiplicity.

Further, identity signifies unity in a certain aspect by the side of difference in some other aspect. This is what predication is, and it implies that predication is correct between any two different things that have some kind of unity between them. Common usage has however restricted predication to two cases wherein unity is subsequent to difference.

One of them is when the subject and the predicate are one in respect of intension and quiddity, but differ in respect of some consideration, such as the difference of brevity and elaborateness in such statements as ‘man is a rational animal.’ Here the defining term and the term defined are identical in meaning, but differ only in respect .of brevity and elaborateness. Another example is the difference involved in such statements as ‘man is man,’ wherein any doubt concerning the violability of the law of identity is dispelled. This kind of predication is called ‘primary essential predication’ (al-haml al-dzâtî al-awwalî)

The second kind of predication occurs in statements where two terms differ in meaning but are united in respect to existence, e.g., the statement ‘Man is risible’ or ‘Zayd is standing’ This kind of predication is called ‘common technical predication.’

الفصل الرابع تقسيمات للحمل الشائع

و ينقسم الحمل الشائع إلى حمل هو هو و هو أن يحمل المحمول على الموضوع بلا اعتبار أمر زائد نحو الإنسان ضاحك و يسمى أيضا حمل المواطاة و حمل ذي هو و هو أن يتوقف اتحاد المحمول مع الموضوع على اعتبار زائد كتقدير ذي أو الاشتقاق كزيد عدل أي ذو عدل أو عادل.

و ينقسم أيضا إلى بتي و غير بتي و البتي ما كانت لموضوعه أفراد محققة يصدق عليها عنوانه كالإنسان ضاحك و الكاتب متحرك الأصابع و غير البتي ما كانت لموضوعه أفراد مقدرة غير محققة كقولنا كل معدوم مطلق فإنه لا يخبر عنه و كل اجتماع النقيضين محال.

و ينقسم أيضا إلى بسيط و مركب و يسميان الهلية البسيطة و الهلية المركبة و الهلية البسيطة ما كان المحمول فيها وجود الموضوع كقولنا الإنسان موجود و المركبة ما كان المحمول فيها أثرا من آثار وجوده كقولنا الإنسان ضاحك.

و بذلك يندفع ما استشكل على قاعدة الفرعية و هي أن ثبوت شي‏ء لشي‏ء فرع ثبوت المثبت له بأن ثبوت الوجود للإنسان مثلا في قولنا الإنسان موجود فرع ثبوت الإنسان قبله فله وجود قبل ثبوت الوجود له و تجري فيه قاعدة الفرعية و هلم جرا فيتسلسل.

وجه الاندفاع أن قاعدة الفرعية إنما تجري في ثبوت شي‏ء لشي‏ء و مفاد الهلية البسيطة ثبوت الشي‏ء لا ثبوت شي‏ء لشي‏ء فلا تجري فيها القاعدة.

8.4. KINDS OF COMMON PREDICATION

Common predication is classified into ‘non-derivative’ (haml hû hû, also called haml al-muwâthât) and ‘derivative’ (haml dzî hû). In non-derivative predication, the predicate is predicated to the subject without the use of any additional expression (such as a proposition), e.g. ‘Man is risible.’ In derivative predication the agreement of the predicate with the subject depends on the use of an additional element or a derivative.

Predication is also classified into ‘actualized’ (battî, lit. definite) and ‘non-actualized’ (ghayr battî, lit. non-definite). In an actualized predication, the subject refers to actual individual instances to which the term representing the subject applies, e.g. ‘Men are risible’ and ‘Horses are quadrupeds.’ In non-actualized predication individuals subsumed in the subject are non-actualized, as in such statements as ‘All absolute non-existents are predícateless’ and ‘The co-presence of two contradictories is impossible.’

Predication is also classified into ‘simple’ (basîth) and composite (murakkab). In simple predication, the predicate signifies the existence of the subject, e.g. ‘Man is existent.’ In composite predication, the predicate denotes one of the properties of the subject, e.g. ‘Man is risible.’

On the basis of the above discussion we can refute an objection which is raised on the basis of the Rule of Subordination (which states that the affirmation of a quality for something is subordinate to the subsistence of the thing of which the quality is posited) may be refuted. The objection states that the statement ‘Man is existent,’ for instance, is a corollary to the prior subsistence of man, which implies that ‘man’ has existence prior to the affirmation of his existence in accordance with the Rule of Subordination, and this involves an indefinite regress.

The refutation of this objection is that the said rule applies to cases where one thing is affirmed of another, whereas the import of a simple predication is the affirmation of a thing’s subsistence, not affirmation of one thing in regard to another. Hence the Rule of Subordination does not apply in such a case.’

الفصل الخامس في الغيرية و التقابل

قد تقدم أن من عوارض الكثرة الغيرية و هي تنقسم إلى غيرية ذاتية و غير ذاتية و الغيرية الذاتية هي كون المغايرة بين الشي‏ء و غيره لذاته كالمغايرة بين الوجود و العدم و تسمى تقابلا و الغيرية غير الذاتية هي كون المغايرة لأسباب أخر غير ذات الشي‏ء كافتراق الحلاوة و السواد في السكر و الفحم و تسمى خلافا.

و ينقسم التقابل و هو الغيرية الذاتية و قد عرفوه بامتناع اجتماع شيئين في محل واحد من جهة واحدة في زمان واحد إلى أربعة أقسام فإن المتقابلين إما أن يكونا وجوديين أو لا و على الأول إما أن يكون كل منهما معقولا بالقياس إلى الآخر كالعلو و السفل فهما متضائفان و التقابل تقابل التضايف أو لا يكونا كذلك كالسواد و البياض فهما متضادان و التقابل تقابل التضاد و على الثاني يكون أحدهما وجوديا و الآخر عدميا إذ لا تقابل بين عدميين و حينئذ إما أن يكون هناك موضوع قابل لكل منهما كالعمى و البصر و يسمى تقابلهما تقابل العدم و الملكة و إما أن لا يكون كذلك كالنفي و الإثبات و يسميان متناقضين و تقابلهما تقابل التناقض كذا قرروا.

و من أحكام مطلق التقابل أنه يتحقق بين طرفين لأنه نوع نسبة بين المتقابلين و النسبة تتحق بين طرفين.

8.5. OTHERNESS AND OPPOSITION

We said above that otherness (ghayriyyah) is a characteristic of multiplicity. Otherness is classified into ‘innate’ (dzâtî) and ‘extrinsic’ ghayr dzâtî). ‘Innate otherness’ is one that arises between a thing and something else by virtue of its essence - such as the otherness between existence and non-existence. It is also called ‘opposition’ (taqâbul). ‘Extrinsic otherness’ is one that derives from a cause extrinsic to a thing, like the difference between sweetness and blackness. It is also called disparity (khilâf).

The metaphysicians define opposition, i.e. innate otherness, as the impossibility of co-presence of two entities in one place, in one aspect, and at one time. It is classified into four kinds, as the opposites are either (i) both ‘positive’ (wujûdî), or (ii) one of them is ‘positive’ and the other ‘negative’ (‘adamî), there being no opposition between two negatives.

(ia) In the first case, if each of them is conceivable only in relation to the other, such as highness and lowness, the opposites are called ‘correlatives’ (mutadhâ’ifân) and the opposition is said to be that of ‘correlation’ (tadhâyuf).

(ib) If they are not such - e.g. blackness and whiteness - the opposites are called ‘contraries’ (mutadâddân), and the opposition is said to be one of ‘contrariety’ (tadhâdd).

(iia) In the second case, if there is a locus (mawdhû’) that accepts each of them - e.g. blindness and eyesight in a person - the opposition is called ‘the opposition of privation and possession’ (taqâbul al-‘adam wa al-malakah).

(iib) If there is no such locus involved, as in the case of affirmation and negation, they are called ‘contradictories’ (mutanâqidân) and their opposition is said to be one of contradiction (al-tanâqud). This is how the metaphysicians have described opposition and the opposites.

One of the properties of opposition in general is that it occurs between two sides, for it is a kind of relation between the opposites, and a relation requires two sides.

الفصل السادس في تقابل التضايف

من أحكام التضايف أن المتضايفين متكافئان وجودا و عدما و قوة و فعلا فإذا كان أحدهما موجودا كان الآخر موجودا بالضرورة و إذا كان أحدهما معدوما كان الآخر معدوما بالضرورة و إذا كان أحدهما بالفعل أو بالقوة كان الآخر كذلك بالضرورة و لازم ذلك أنهما معان لا يتقدم أحدهما على الآخر لا ذهنا و لا خارجا.

8.6. CORRELATION

One of the properties pertaining to correlation is that there is a parity between the correlatives in respect of existence and non-existence, potentiality and actuality. Accordingly, if one of them is existent the other is also necessarily existent, and if one of them is non-existent, the other is also necessarily non-existent. Furthermore, when one of them is in the state of actuality, or when it is in the state of potentiality, the other is also necessarily such. It follows from this that they are concomitants and none of them precedes the other, neither in the mind nor in external reality.

الفصل السابع في تقابل التضاد

التضاد على ما تحصل من التقسيم السابق كون أمرين وجوديين غير متضائفين متغايرين بالذات أي غير مجتمعين بالذات.

و من أحكامه أن لا تضاد بين الأجناس العالية من المقولات العشر فإن الأكثر من واحد منها تجتمع في محل واحد كالكم و الكيف و غيرهما في الأجسام و كذا أنواع كل منها مع أنواع غيره و كذا بعض الأجناس المندرجة تحت الواحد منها مع بعض آخر كاللون مع الطعم مثلا فالتضاد بالاستقراء إنما يتحقق بين نوعين أخيرين مندرجين تحت جنس قريب كالسواد و البياض المندرجين تحت اللون كذا قرروا.

و من أحكامه أنه يجب أن يكون هناك موضوع يتواردان عليه إذ لو لا موضوع شخصي مشترك لم يمتنع تحققهما في الوجود كوجود السواد في جسم و البياض في آخر.

و لازم ذلك أن لا تضاد بين الجواهر إذ لا موضوع لها توجد فيه فالتضاد إنما يتحقق في الأعراض و قد بدل بعضهم الموضوع بالمحل حتى يشمل مادة الجواهر و على هذا يتحقق التضاد بين الصور الجوهرية الحالة في المادة.

و من أحكامه أن يكون بينهما غاية الخلاف فلو كان هناك أمور وجودية متغايرة بعضها أقرب إلى بعضها من بعض فالمتضادان هما الطرفان اللذان بينهما غاية البعد و الخلاف كالسواد و البياض الواقع بينهما ألوان أخرى متوسطة بعضها أقرب إلى أحد الطرفين من بعض كالصفرة التي هي أقرب إلى البياض من الحمرة مثلا.

و مما تقدم يظهر معنى تعريفهم المتضادين بأنهما أمران وجوديان متواردان على موضوع واحد داخلان تحت جنس قريب بينهما غاية الخلاف.

8.7. CONTRARIETY

Contrariety, in accordance with the above classification, arises between two existing entities that are not correlatives and which are intrinsically different from one another or mutually exclusive.

One of the properties pertaining to contrariety is that there is no contrariety between any of the highest genera pertaining to the ten categories, for more than one of them are present in one place (e.g. quantity, quality, etc. in bodies) and various kinds of each of these categories is found in association with the kinds of other categories. So also are some genera that fall under each of them, which occur in association with some others, e.g. colour and taste. Hence contrariety, as revealed by induction, occurs between the ultimate species falling under the proximate genus, e.g. blackness and whiteness, which fall under colour. So have the metaphysicians stated.

Another property pertaining to contrariety is that there is a locus (maudhû’) where they occur alternately; for if there is no common particular locus, their simultaneous occurrence will not be impossible, such as the existence of blackness in one body and of whiteness in another.

It follows from the above that there is no contrariety between substances, for they do not need a locus for existing and that contrariety is found only in accidents. Therefore, some philosophers have substituted ‘place’ (mahall) for ‘locus’ (maudhû’) in order to include the ‘matter’ of substance. In accordance with such a no¬tion, contrariety occurs between substantial forms (al-shuwar al-jawhariyyah) assumed by matter.

Another property pertaining to contrariety is that there should be an extreme difference between the contraries. Hence if there were a range of existent entities (amrân wujudiyyân) of which some are closer to some than others, the contraries will be at the extremities, between which there is utmost distance and difference, like blackness and whiteness, between which there are other intermediate colours, some of which are closer than others to one of the .two extreme sides, such as yellow, for instance, which is closer to white than red.

The above discussion clarifies the meaning of the definition of contraries as “two existent entities that alternately occur to a single locus (or subject) and which fall under the same proximate genus, and between which there is an extreme difference.”

الفصل الثامن في تقابل العدم و الملكة

و يسمى أيضا تقابل العدم و القنية و هما أمر وجودي لموضوع من شأنه أن يتصف به و عدم ذلك الأمر الوجودي في ذلك الموضوع كالبصر و العمى الذي هو فقد البصر للموضوع الذي من شأنه أن يكون ذا بصر.

فإن أخذ موضوع الملكة هو الطبيعة الشخصية أو النوعية أو الجنسية التي من شأنها أن تتصف بالملكة في الجملة من غير تقييد بوقت خاص سميا ملكه و عدما حقيقيين فعدم البصر في العقرب عمى و عدم ملكة لكون جنسه و هو الحيوان موضوعا قابلا للبصر و إن كان نوعه غير قابل له كما قيل و كذا مرودة الإنسان قبل أوان التحائه من عدم الملكة و إن كان صنفه غير قابل للالتحاء قبل أوان البلوغ.

و إن أخذ الموضوع هو الطبيعة الشخصية و قيد بوقت الاتصاف سميا عدما و ملكة مشهوريين و عليه فقد الأكمه و هو الممسوح العين للبصر و كذا المرودة ليسا من العدم و الملكة في شي‏ء.

8.8. THE OPPOSITION OF PRIVATION AND POSSESSION

This kind of opposition is also called ‘taqâbul al-‘adam wa al-qunyah.’ The opposites in this case consist of a positive quality generally possessed by a certain locus by virtue of its nature, and the absence of that quality in the locus. An example of it is eyesight and blindness, the latter being privation from sight in a subject whose general nature is to possess it.

If the locus possessing the quality is taken to be individual nature, or the nature of the species or genus, whose general character it is to possess the quality regardless of a particular time, the opposites are called ‘real’ privation and possession. Thus the absence of sight in the scorpion is blindness and a privation due to its being an animal by genus and hence a locus capable of sight, though its species be incapable of it, as alleged. Similarly, beardlessness in a man before the age of beardedness is an instance of privation, though his age group be incapable of possessing beard before the age of puberty.

If the locus is taken to be individual nature along with a condition of time of qualification, the opposites are called ‘privation and possession in accordance with common usage,’ according to which the absence of sight in a blind-born person and beardlessness in a child are not reckoned to be instances of privation and possession in any manner.

الفصل التاسع في تقابل التناقض

و هو تقابل الإيجاب و السلب بأن يرد السلب على نفس ما ورد عليه الإيجاب فهو بحسب الأصل في القضايا و قد يحول مضمون القضية إلى المفرد فيقال التناقض بين وجود الشي‏ء و عدمه كما قد يقال نقيض كل شي‏ء رفعه.

و حكم النقيضين أعني الإيجاب و السلب أنهما لا يجتمعان معا و لا يرتفعان معا على سبيل القضية المنفصلة الحقيقية و هي من البديهيات الأولية التي عليها يتوقف صدق كل قضية مفروضة ضرورية كانت أو نظرية إذ لا يتعلق العلم بقضية إلا بعد العلم بامتناع نقيضها فقولنا الأربعة زوج إنما يتم تصديقه إذا علم كذب قولنا ليست الأربعة زوجا و لذا سميت قضية امتناع اجتماع النقيضين و ارتفاعهما أولى الأوائل.

و من أحكام التناقض أنه لا يخرج عن حكم النقيضين شي‏ء البتة فكل شي‏ء مفروض إما أن يصدق عليه زيد أو اللا زيد و كل شي‏ء مفروض إما أن يصدق عليه البياض أو اللا بياض و هكذا.

و أما ما تقدم في مرحلة الماهية أن النقيضين مرتفعان عن مرتبة الذات كقولنا الإنسان من حيث إنه إنسان ليس بموجود و لا لا موجود فقد عرفت أن ذلك ليس بحسب الحقيقة من ارتفاع النقيضين في شي‏ء بل مآله إلى خروج النيقضين معا عن مرتبة ذات الشي‏ء فليس يحد الإنسان بأنه حيوان ناطق موجود و لا يحد بأنه حيوان ناطق معدوم.

و من أحكامه أن تحققه في القضايا مشروط بثمان وحدات معروفة مذكورة في كتب المنطق و زاد عليها صدر المتألهين ره وحدة الحمل بأن يكون الحمل فيهما جميعا حملا أوليا أو فيهما معا حملا شايعا من غير اختلاف فلا تناقض بين قولنا الجزئي جزئي أي مفهوما و قولنا ليس الجزئي بجزئي أي مصداقا.

8.9. CONTRADICTION

Contradiction (tanâqud) is an opposition involving affirmation and negation, in the sense that what is negated is exactly what is affirmed. Though basically it occurs in propositions, it may occur in terms when they implicitly bear the import of a proposition. Thus it is said that there is a contradiction between a thing’s existence and its non-existence, or that the contradictory of anything is its ‘negation’ (raf’ ).

A property of the contradictories - i.e. affirmation and negation - is that both of them cannot be true or false, as in a ‘factual disjunctive’ proposition. This is one of the primary self-evident axioms on which rests the truth of every conceivable proposition, whether self-evident or inferred, for there can be no knowledge of a proposition’s truth without the knowledge of the falsity of its contradictory. For instance, the truth of the statement ‘Every four is even’ can only be ascertained only when we know that the statement ‘Every four is not even’ is false. Hence the law of contradiction has been called ‘the most primary of the primary principles’ (ûla al-awâ’il ).

Another property of contradiction is that absolutely nothing lies outside the purview of the contradictories. Hence everything that can be conceived is either Zayd or non-Zayd, white or non-white, and so on.

As to that which was mentioned earlier in the chapter on quiddity,’ that ‘both the contradictories are removed on the plane of essence’ (dzât ), as when it is said ‘Man qua man is neither existent nor non-existent,’ it is not in fact a case of removal of both the contradictories in any manner. Rather, what it signifies is that both the contradictories (viz. existence and non-existence) are irrelevant on the plane of quiddity; for ‘man’ is neither defined as ‘a rational animal that exists’ nor as ‘a rational animal that does not exist.’

Another of its properties is that it applies to propositions on condition of the presence of the well-known eightfold unities mentioned in the books on logic. To these Sadr al-Muta’allihîn -  may God’s mercy be upon him - has added the unity of predication: that predication in both the cases (i.e. affirmation and negation) should either be of the primary or the common type, difference of predication being inadmissible. Hence there is no contradiction between the statement, ‘The particular is particular,’ that is, from the viewpoint of intension (mafhûman ), and the statement “The particular is not particular,’ that is, from the viewpoint of extension (mishdâqan )

الفصل العاشر في تقابل الواحد و الكثير

اختلفوا في تقابل الواحد و الكثير هل هو تقابل بالذات أو لا و على الأول ذهب بعضهم إلى أنهما متضائفان و بعضهم إلى أنهما متضادان و بعضهم إلى أن تقابلهما نوع خامس غير الأنواع الأربعة المذكورة.

و الحق أن ما بين الواحد و الكثير من الاختلاف ليس من التقابل المصطلح في شي‏ء لأن اختلاف الموجود المطلق بانقسامه إلى الواحد و الكثير اختلاف تشكيكي يرجع فيه ما به الاختلاف إلى ما به الاتفاق نظير انقسامه إلى الوجود الخارجي و الذهني و انقسامه إلى ما بالفعل و ما بالقوة و الاختلاف و المغايرة التي في كل من أقسام التقابل الأربع يمتنع أن يرجع إلى ما به الاتحاد فلا تقابل بين الواحد و الكثير بشي‏ء من أقسام التقابل الأربعة.

تتمة

التقابل بين الإيجاب و السلب ليس تقابلا حقيقيا خارجيا بل عقلي بنوع من الاعتبار لأن التقابل نسبة خاصة بين المتقابلين و النسب وجودات رابطة قائمة بطرفين موجودين محققين واحد الطرفين في التناقض هو السلب الذي هو عدم و بطلان لكن العقل يعتبر السلب طرفا للإيجاب فيرى عدم جواز اجتماعهما لذاتيهما.

و أما تقابل العدم و الملكة فللعدم فيه حظ من التحقق لكونه عدم صفة من شأن الموضوع أن يتصف بها فينتزع عدمها منه و هذا المقدار من الوجود الانتزاعي كاف في تحقق النسبة.

8.10. THE OPPOSITION OF ONE AND MANY

The philosophers have differed concerning the opposition between one and many, as to whether it is innate (bi at-dzât) or not. Of those who consider it innate, some have held them to be correlatives and some as contraries, while some others have held their opposition to be of a fifth kind, different from the four kinds mentioned above.

The truth is that the difference between one and many is not an opposition of any kind in the technical sense of the word, because the difference pertaining to unconditioned existence by virtue of its division into ‘one’ and ‘many’ is a difference of gradation (tasykîk) in which the differentiating factor is the same as the common factor, like the division of existence into external and mental, actual and potential, whereas otherness in all the four kinds of opposition is not one that is reducible to the common factor. Hence between one and many there is no opposition from among the four kinds of opposition.

Note

The opposition between affirmation and negation is not an actual opposition in external reality, but relates to the intellect and is mentally posited. That is because opposition involves a certain relation between the opposites, and relations between existents depend on two actual and existing sides, whereas one of the sides in contradiction is negation, which involves non-being and nonentity. However, the intellect posits the negation as a side opposed to the affirmation and judges their co-presence to be inadmissible.

As to the opposition of privation and possession, the non-being therein has some kind of entity, for it is absence of a quality possessed by the subject in the normal course. This measure of abstract existence is sufficient for the occurrence of a relation.

المرحلة التاسعة في السبق و اللحوق و القدم و الحدوث

و فيها ثلاثة فصول

CHAPTER NINE: Priority and Posteriority, Qidam and Huduth

3 Units

الفصل الأول في معنى السبق و اللحوق و أقسامهما و المعية

إن من عوارض الموجود بما هو موجود السبق و اللحوق و ذلك أنه ربما كان لشيئين بما هما موجودان نسبة مشتركة إلى مبدإ وجودي لكن لأحدهما منها ما ليس للآخر كنسبة الاثنين و الثلاثة إلى الواحد لكن الاثنين أقرب إليه فيسمى سابقا و متقدما و تسمى الثلاثة لاحقة و متأخرة و ربما كانت النسبة المشتركة من غير تفاوت بين المنتسبين فتسمى حالهما بالنسبة إليه معية و هما معان.

و قد عدوا للسبق و اللحوق أقساما عثروا عليها بالاستقراء.

منها السبق الزماني و هو السبق الذي لا يجامع فيه السابق اللاحق كتقدم أجزاء الزمان بعضها على بعض كالأمس على اليوم و تقدم الحوادث الواقعة في الزمان السابق على الواقعة في الزمان اللاحق و يقابله اللحوق الزماني.

و منها السبق بالطبع و هو تقدم العلة الناقصة على المعلول كتقدم الاثنين على الثلاثة.

و منها السبق بالعلية و هو تقدم العلة التامة على المعلول.

و منها السبق بالماهية و يسمى أيضا التقدم بالتجوهر و هو تقدم علل القوام على معلولها كتقدم أجزاء الماهية النوعية على النوع و عد منه تقدم الماهية على لوازمها كتقدم الأربعة على الزوجية و يقابله اللحوق و التأخر بالماهية و التجوهر.

و تسمى هذه الأقسام الثلاثة أعني ما بالطبع و ما بالعلية و ما بالتجوهر سبقا و لحوقا بالذات.

و منها السبق بالحقيقة و هو أن يتلبس السابق بمعنى من المعاني بالذات و يتلبس به اللاحق بالعرض كتلبس الماء بالجريان حقيقة و بالذات و تلبس الميزاب به بالعرض و يقابله اللحوق بذاك المعنى و هذا القسم مما زاده صدر المتألهين.

و منها السبق و التقدم بالدهر و هو تقدم العلة الموجبة على معلولها لكن لا من حيث إيجابها لوجود المعلول و إفاضتها له كما في التقدم بالعلية بل من حيث انفكاك وجودها و انفصاله عن وجود المعلول و تقرر عدم المعلول في مرتبة وجودها كتقدم نشأة التجرد العقلي على نشأة المادة و يقابله اللحوق و التأخر الدهري.

و هذا القسم قد زاده السيد الداماد ره بناء على ما صوره من الحدوث و القدم الدهريين و سيجي‏ء بيانه.

و منها السبق و التقدم بالرتبة أعم من أن يكون الترتيب بحسب الطبع أو بحسب الوضع و الاعتبار فالأول كالأجناس و الأنواع المترتبة فإنك إن ابتدأت آخذا من جنس الأجناس

كان سابقا متقدما على ما دونه ثم الذي يليه و هكذا حتى ينتهي إلى النوع الأخير و إن ابتدأت آخذا من النوع الأخير كان الأمر في التقدم و التأخر بالعكس.

و الثاني كالإمام و المأموم فإنك إن اعتبرت المبدأ هو المحراب كان الإمام هو السابق على من يليه من المأمومين ثم من يليه على من يليه و إن اعتبرت المبدأ هو الباب كان أمر السبق و اللحوق بالعكس.

و يقابل السبق و التقدم بالرتبة اللحوق و التأخر بالرتبة.

و منها السبق بالشرف و هو السبق في الصفات الكمالية كتقدم العالم على الجاهل و الشجاع على الجبان.

9. l. THE MEANING OF PRIORITY, POSTERIORITY AND COEXISTENCE

Priority (sabq) and posteriority (luhûq) are among the characteristics of existents qua existents. That is because two entities often share, as existents, a relation to a source of existence that is not the same for each of them. An example of it is the relation of ‘two’ and ‘three’ to ‘one;’ ‘two’ being closer to ‘one’ than ‘three’ is called prior and antecedent, and ‘three’ is called posterior and subsequent. At times the common relation is the same for both the things, in which case they are called ‘coexistent’ and their condition is called ‘coexistence’ (ma’iyyah).

The metaphysicians have mentioned several kinds of priority and posteriority derived through induction.

(i) Temporal priority (al-sabq al-zamânî), in which the prior and the posterior are not contemporaneous. An example of it is the priority of some parts of time to other parts, such as that of yesterday to today and the priority of events of a preceding period to those of a subsequent period. Its opposite is temporal posteriority (al-luhûq al-zamânî).

(ii) Priority by nature (al-sabq bi al-thab’) is the priority of the incomplete cause to the effect, like the priority of two to three.

(iii) Priority by causality (al-sabq bi al-’illiyyah) is the priority of the complete cause to its effect.

(iv) Priority by virtue of quiddity (al-sabq bi al-mâhiyyah, also called al-taqaddum bi al-tajawhur) is the priority of the constituting causes of quiddity to their effects, like the priority of the parts of a specific quiddity (i.e. genus and differentia) to the species. The priority of a quiddity to its propria (lawâzim), such as the priority of four to evenness, has also been considered as belonging to this kind. Its opposite is posteriority by virtue of quiddity (al-luhûq bi al-mâhiyyah or al-ta’akhkhur bi al-tajawhur).

The above three kinds, viz. priority by nature, priority by causality and priority by virtue of quiddity, are called ‘priority by virtue of essence’ (al-sabq bi al-dzât).

(v) Priority by virtue of laterality (al-sabq bi al-haqîqah) is when what is ‘prior’ has a quality that is accidentally (i.e. figuratively) ascribed to what is ‘posterior.’ An example of it is water flowing in a channel: water literally possesses the flow, and this flow is ascribed accidentally to the channel in which it flows. Its opposite is posteriority by virtue of literality. This kind has been added by Sadr al-Muta’allihîn.

(vi) Meta-temporal priority (al-sabq bi-dahr) is the priority of the necessitating cause over its effect, though not in respect of its necessitating the existence of the effect and bringing it into being, as mentioned under priority by causality, but in the respect that its existence is separate and detached from the existence of the effect. By virtue of the cause existing on a higher existential plane than the effect, the effect is non-existent at the existential plane of the cause, such as the priority of the immaterial world of the Intellect over the world of matter. Its opposite is meta-temporal posteriority (al-ta’akkkhur al-dahrî).

This kind has been added by Mir Dâmâd, may God’s mercy be upon him, on the basis of his conception of meta-temporal hudûts and qidam, which will be explained later on.’

(vii) Priority by rank (al-sabq bi al-rutbah) occurs in hierarchies based on nature, position and convention. An example of the first kind is the hierarchy of genera and species. If one were to begin at the highest genus, a higher genus will be prior to the one below it, which in its turn will be prior to the one below it until the ultimate species is reached. But if one were to begin at the ultimate species, the order of priority will be reversed.

The imam or the prayer leader and those who follow him in a congregational prayer offer an example of the second kind. If one were to begin at the prayer niche, the imam will be seen to be prior to those in the row behind him, and those in the first row will be prior to those in the second, and so on and so forth. But if one were to begin from the last row, the order of priority and posteriority will be reverse. Opposed to this kind of priority is posteriority in terms of rank.

(viii) Priority by virtue of superiority (al-sabq bi al-syaraf) depends on worth and merit, such as the priority of a knowledgeable person over an ignorant one and a courageous person over a coward.

الفصل الثاني في ملاك السبق في أقسامه

و هو الأمر المشترك فيه بين المتقدم و المتأخر الذي فيه التقدم.

ملاك السبق في السبق الزماني هو النسبة إلى الزمان سواء في ذلك نفس الزمان و الأمر الزماني و في السبق بالطبع هو النسبة إلى الوجود و في السبق بالعلية هو الوجوب و في السبق بالماهية و التجوهر هو تقرر الماهية و في السبق بالحقيقة هو مطلق التحقق الأعم من الحقيقي و المجازي و في السبق الدهري هو الكون بمتن الواقع و في السبق بالرتبة النسبة إلى مبدإ محدود كالمحراب أو الباب في الرتبة الحسية و كالجنس العالي أو النوع الأخير في الرتبة العقلية و في السبق بالشرف هو الفضل و المزية.

9.2. THE CRITERION OF PRIORITY

It is something that is common to the prior and the posterior and by virtue of which priority exists.

The criterion in temporal priority is the relation to time, regardless of whether what is prior is time itself or something existing in it. The criterion in priority by nature is the relation to existence. In priority by causality, it is necessity. In priority by quiddity it is the. constitution of the quiddity. In priority by virtue of literality, it is realization in general, including the literal and the metaphorical. In meta-temporal priority, it depends on an entity’s situation in the existential context. In priority by rank, it depends on the point of reference, such as the niche or the mosque entrance in the example pertaining to a sensible hierarchy, and the highest genus or the ultimate species in a conceptual hierarchy. In priority by virtue of superiority, it is merit and advantage.

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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