Abstract:
In narrations, a writing named Mushaf Fatimah (pbuh) has been identified as a source of the Imam's knowledge, which is sometimes also referred to as a book. The present writing, using a library-based method with a descriptive and analytical approach and a theological perspective, seeks to examine the nature and characteristics of Mushaf Fatimah (pbuh) and to answer questions that clear up ambiguities surrounding it. From the collection of topics raised regarding this subject, it is understood that; the reason for the realization of such a matter is the consolation of Lady Fatimah after the passing of the Prophet (pbuh) and, in fact, the manifestation of her holy spirit. The application of the term 'Mushaf' to the aforementioned writing does not mean describing its content, because according to the explicit statements of the narrations, this writing does not contain the Quran. The writer of the Mushaf is stated to be Amir al-Mu'minin (as) and its scribe is Gabriel, and the content of the Mushaf consists of various news and events.
Machine summary:
Another point mentioned in the narration is that, considering Imam Ali( requests the Lady to inform him during that state, it is understood that apparently this consolation, along with the informing and, according to the expression of the narration, the coming of Gabriel (Kulayni, 1365: 1/241, h5; Saffar, 1404: 153, h6) or the sending of an angel (Kulayni, 1365: 1/240, h2; Saffar: 157, h18) was specific to Lady Zahra( was occurring, just as the essence and the reason for this occurrence are indicated in the narration.
This is because the explicit mention in the narrations regarding the occurrence of this matter after the passing of the Noble Prophet( (Kulayni, 1365: 1/240, h2 and 241, h5; Saffar, 1404: 153, h6; 157, h18; 159, h27), and the short life of Lady Zahra( of less than a hundred days (Kulayni, 1365: 1/241, h5; Saffar, 1404: 153, h6), and the formation of a Mushaf from the words sent by God, all indicate and express the multiplicity of the instances of coming and hearing, as well as their intermittent and consecutive nature without long intervals appearing.
And explicit mention of the occurrence and realization of this matter after the passing of the Prophet( (Kulayni, 1365: 1/240, h2 and 241, h5; Saffar, 1404: 153, h6 and 157, h18 and 159, h27) are evidences that confirm and validate the words of Fayruzabadi (Majlisi, 1404: 26/42) regarding the interpretation of the Messenger of Allah in these narrations as being Gabriel.
(
, 
, 
)
