It cannot be denied that there are many Sahih narrations in Six books of Hadeeth which can be used to argue on Tehreef-ul-Quran; and one of them is concept of Abdullah bin Masood.

There are different views amongst scholars regarding his concept, and people have made different interpretations. Let us see few of them

First concept is that of Abu Bakar Baqlani and Qadi Ayadh Maliki etc, who said that Ibn Masood never rejected that Maudatheen are not part of Quran, rather He just rejected to write it in his Book
But this concept if fake because it is present very clearly that He did not accept these being part of Quran, as we clearly find the words of “These are not in Book of Allah”
{إنهما ليستا من كتاب الله۔}

Second view is that of Allama Nauwi and Hafiz ibn Hazam etc, who rejected the authenticity of those narrations, and termed the Fabricated.

Ibn Hazm said

وكل ما روي عن ابن مسعود من أن المعوذتين وأم القرآن لم تكن في مصحفه، فكذب موضوع لا يصح
المحلی//جلد1//صفحہ13//۔

All that what has been narrated from Ibn Masood regarding Mau’odatheen and that they are not in Quran, they are lies, fabricated and not Correct

Nauwi said that Mau’odatheen and all Surah are part of Quran, and Muslims have agreed upon this, and who rejects it, is kafir. As regards to Ibn Masood, what is narrated from him regarding Fatiha and Mau’odatheen is false and not Sahih. His exact wordings are

وأجمع المسلمون على أن المعوذتين والفاتحة وسائر السور المكتوبة في المصحف قرآن، وأن من جحد شيئاً منه كفر، وما نقل عن ابن مسعود في الفاتحة والمعوذتين باطل ليس بصحيح عنه۔
شرح المھذب//جلد3//صفحہ396//۔

However, this view is baseless because a narration cannot be rejected just because You believe so, especially when We find that its chains are Sahih

Third view is of Razi and others who said that Ibn Masood was lacking Clear knowledge regarding these two surahs being part of Quran, and that Tawatur of these two Surahs was not proven for him. So He rejected it in start, but when he came to know of it, he agreed.

However, there is one objection on this point of view, i.e, If he was not aware of Tawatur regarding these two surahs, then we have to agree that there is a part for which Tawatur was not proven in all eras, and that too for someone having status of Ibn Masood, who was having high knowledge of Quran.

Though this objection can be solved due to the fact that it is not necessary that to prove Tawatur, all people have to agree……..Tawatur means that in each era and in each group, there should be such an amount of people on which one can be sure that they cannot combine on Lie. If one person is not aware of it, it does not affect tawatur. That is why we do not find that other Sahaba had agree to him in this point of view. And we clearly find in Sahih hadeeths regarding this in Sahih Muslim, Musnad Ahmad and Sahih ibn Hibban that Holy Prophet (asws) taught these two to Uqba bin Aamir and allowed him to recite them in Salat

Saeed bin Mansoor narrated that Holy Prophet (asws) recited this in Morning prayers.

Our source for all this is Musnad Bazaar, which we are quoting from Allama A’ini

قَالَ الْبَزَّار: لم يُتَابع ابْن مَسْعُود على ذَلِك أحدٌ من الصَّحَابَة، وَقد صَحَّ عَن النَّبِي صلى الله عَلَيْهِ وَسلم أَنه قَرَأَهَا فِي الصَّلَاة، وَهُوَ فِي صَحِيح مُسلم عَن عبة بن عَامر وَزَاد فِيهِ ابْن حَيَّان من وَجه آخر عَن عقبَة بن عَامر فَإِن اسْتَطَعْت أَن لانفوتك قراءتهما فِي صَلَاة فافعل، وَأخرج أَحْمد من طَرِيق أبي الْعَلَاء بن الشخير عَن رجل من الصَّحَابَة أَن النَّبِي صلى الله عَلَيْهِ وَسلم أقرأه المعوذتين، وَقَالَ لَهُ: إِذا أَنْت صليت فاقرأ بهما، وَإِسْنَاده صَحِيح، وَرُوِيَ سعيد بن مَنْصُور من حَدِيث معَاذ بن جبل أَن النَّبِي صلى الله عَلَيْهِ وَسلم صلى الصُّبْح فَقَرَأَ فيهمَا بالمعوذتين ۔

عمدةالقاری//جلد20//صفحہ11//باب کیف نزول الوحی۔

Similarly, Ahmad bin Hanbal narrated from Sahih Sanad that Zir bin Habeesh said that I asked Abi ibn Ka’ab that Ibn Masood did not accept these two surahs; so He replied that I asked Holy Prophet (asws) that I was told so I told, i.e , Jibrail told me via revelation so i recited. Abi says that We also say what He said, i.e , We also accept that it is part of Quran. Exact words of narration are

حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ عَبْدةَ، وَعَاصِمٍ، عَنْ زِرٍّ، قَالَ: قُلْتُ لِأُبَيٍّ: إِنَّ أَخَاكَ يَحُكُّهُمَا مِنَ الْمُصْحَفِ، قِيلَ لِسُفْيَانَ: ابْنِ مَسْعُودٍ؟ فَلَمْ يُنْكِرْ قَالَ: سَأَلْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: “قِيلَ لِي، فَقُلْتُ ” فَنَحْنُ نَقُولُ كَمَا قَاَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ.

المسند للاحمد//جلد35//صفحہ118//طبعہ مؤسسة الرسالة

Sufian bin A’iniyya, the narrator of this hadeeth, says that Ibn Masood use to see that Holy Prophet (asws) recited these for protection on Imam Hasan and Hussein (asws), but never saw him reciting them, So he thought that it is just for this purpose, and not part of Quran. Exact words of Sufian are

قَالَ سُفْيَانُ: يَحُكُّهُمَا: الْمُعَوِّذَتَيْنِ، (2) وَلَيْسَا فِي مُصْحَفِ ابْنِ مَسْعُودٍ ” كَانَ يَرَى رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَوِّذُ بِهِمَا الْحَسَنَ وَالْحُسَيْنَ، وَلَمْ يَسْمَعْهُ يَقْرَؤُهُمَا فِي شَيْءٍ مِنْ صَلَاتِهِ “، فَظَنَّ أَنَّهُمَا عُوذَتَانِ، وَأَصَرَّ عَلَى ظَنِّهِ، وَتَحَقَّقَ الْبَاقُونَ كَوْنَهُمَا مِنَ الْقُرْآنِ، فَأَوْدَعُوهُمَا إِيَّاهُ
المسند للاحمد//جلد35//صفحہ118//طبعہ مؤسسة الرسالة

To sum up, the concept of Ibn Masood cannot be a reason to doubt Quran, especially when We find that Holy Prophet (asws) taught and said otherwise. We will go as per teachings of Prophet (asws) and not that of a Sahabi.

Research and Written by
Ismaeel Deobandi

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