In response to skeptics, we would like to say that attributing the mushaf to Fatima (A.S.) and labeling it as “mushaf Fatima (A.S.)” does not necessarily mean that she was the one who wrote and authored it. You may say, “This is the book of so-and-so” if the latter has some connection with that book such as owning it. And you may say, “This is the watch of so-and-so” or his shirt or house, etc., but this does not mean he is the one who made that watch or built or owned that house, nor is he the one who tailored the shirt, etc. A tradition says that a woman’s mosque is her home. It is also said that a woman is not supposed to leave the house without her husband’s permission although she has the right only to live in it. For this reason, it is also said “The Psalms of David,” “The Torah of Moses,” “The Bible of Jesus,” “The Du`a of Kumayl,” “The Covenant of al-Ashtar,” etc. Allah Almighty has said, “Most surely this is in the earlier scriptures, the scriptures of Abraham and Moses” (Qur’an, 87:18-19). Does this mean that these scriptures were written by them, peace be upon them?! Or does it mean that they were the ones who wrote them with their own hands?!

The same inquirer has said that “mushaf Fatima (A.S.)” was written during the time of the Messenger of Allah (A.S.), and after his death in the handwriting of Ali (A.S.) and the dictation of an angel or of the Prophet (A.S.); so, what does he mean when he says that there is no objection to say that she is the first author in Islam?

The mushaf, then, was written for her and because of her, and she is the one to benefit from it, its ownership belongs to her, and it contains her will..., does all this not suffice to accurately attribute the mushaf to her (A.S.) without the need of her to have participated in writing and authoring it? Add to this the lack of evidence proving her participation in writing it from a historical or noorrative standpoint and the lack of necessity mandating proving the same. There is no need also to insist on its being inspired by her, etc.

As regarding apologizing for that by saying that what is meant is to project the image of the Muslim woman in a way which earns her admiration, this is not acceptable, for it suggests something which is not factual. Add to this the fact that the life and purity as well as knowledge, which consecutively reported noorrations, have proven especially the sermon at the Mosque, etc., of al-Zahra (A.S.) more than makes up for holding to an imaginoory issue which has no basis of the truth; so, there is no need to mislead people by saying that she (A.S.) was or was not an author.