– Journal of Islamic Sciences vol.1 issue.
1 June 3, 2013
Number of Surahs in the Mushaf of Ibn Mas‘ood
Waqar Akbar Cheema
Abstract:
One of the arguments used by Orientalist and
Missionary critics of Islam to cast aspersions
on Qur‟anic preservation is related to the fact
that the beloved companion of the Prophet Ibn
Mas„ood chose not to write three of the 114
surahs in his copy of the Qur‟an. In order to
understand why he made such a choice and if
he considered these surahs part of the Qur‟an,
the evidence that discusses these issues must be
examined. Throughout this presentation, it will
be proved that Ibn Mas„ood did in fact consider
these surahs part of the Qur‟an by the
testimony of the same people who noted that he
did not include them in his mushaf. After
reading the explanations provided herein, there
should be no doubt that Ibn Mas„ood‟s mushaf
is in no way contradictory to the claimed
impeccable preservation of the Noble Qur‟an
1. Introduction
Some of those who tend to question the
legitimacy of the claim of absolute preservation
of Noble Qur‟an often bring up the issue of
surahs missing from Ibn Mas„ood‟s (d. 33 AH)
mushaf.
2. Surahs missing in Ibn Mas„ood‟s mushaf
It is said that Ibn Mas„ood‟s mushaf (codex)
did not have three surahs: al-Fatihah and al-
mu’awwazatayn (al-Falaq and al-Nas), i.e. nos.
1, 113 and 114.1
We shall deal the issue of al-Fatihah and al-
mu’awwazatayn separately. For each case we
1 2
as-Suyuti, al-Ittiqan fi ‘Uloom al-Qur’an,Vol.1, 270
shall first see the reports forming the basis for
the confusion and then probe further to
discover the truth.
2.1 Al-Fatihah
Al-Fatihah means „al-fatihah al-kitab (opening
of the Book/Qur‟an).‟ Its status is such an
established one in Islam that no Muslim can be
negligent about it. It is recited multiple times in
every salah (prayer) five times a day.
2.1.1 Ibn Mas„ood did recognize it as part of
the Qur‟an
Al-Fatihah‟s status as a part of the Qur‟an is
established from the Qur‟an itself. In Surah al-
Hijr it is said:
‫يم‬ ِ ِ ِ
َ ‫اك َسْب ًعا م َن الْ َمثَاِن َوالْ ُق ْرآ َن الْ َعظ‬
َ َ‫َولَ َق ْد آتَْي ن‬
“We have given you the seven oft-repeated
verses and the glorious Qur„an.”2
Here “seven oft-repeated verses” refers to
Surah al-Fatihah.
Quoting Ibn Jarir al-Tabari, Ibn adh-Dhurays,
Ibn al-Munzar and Ibn Mardwiyah, as-Suyuti
(d. 911 AH) gives us the following narration:
:‫ {ولقد آتيناك سبعا من املثاِن} قال‬:‫عن ابن مسعود يف قولو‬
‫فاحتة الكتاب‬
It is narrated from Ibn Mas„ood, regarding
the word of Allah, „We have given you the
Qur‟an 15: 87
8 Number of Surahs in the Mushaf of Ibn Mas‘ood
seven oft-repeated verses;‟ he said, “[It is]
Fatihah al-Kitab.”3
This plainly confirms that the al-Fatihah was
indeed a part of the Qur‟an in the view of Ibn
Mas„ood just like the rest of Muslims.
2.1.2 Why did Ibn Mas„ood not write it in his
mushaf?
If Ibn Mas„ood did recognize al-Fatihah a part
of the Qur‟an, why did he not write it in his
mushaf? He himself solves the riddle.
In a narration given by Abu Bakr al-Anbari
(d.304 AH), it is stated;
‫ مل مل تكتب فاحتة الكتاب يف‬:‫قيل لعبد اهلل بن مسعود‬
:‫ قال أبو بكر‬.‫ لو كتبتها لكتبتها مع كل سورة‬:‫مصحفك؟ قال‬
‫يعين أن كل ركعة سبيلها أن تفتتح بأم القرآن قبل السورة املتلوة‬
‫ ووثقت حبفظ املسلمني هلا‬،‫ اختصرت بإسقاطها‬:‫ فقال‬،‫بعدىا‬
„Abdullah bin Mas„ood was asked as to why
he did not write al-Fatihah in his mushaf. He
replied, „If I were to write I would write it
before every surah.‟” Abu Bakr al-Anbari
explains this saying every raka‟ah (in
prayers) starts with al-Fatihah and then
another surah is recited. It is as if Ibn
Mas„ood said, „I have dropped it for the sake
of brevity and I have trusted its preservation
by Muslims (collectively).‟4
Thus we learn, if he did not write a certain
thing in his mushaf it does not mean it was not
part of the Qur‟an to his understanding. This is
a vital point I will ask the readers to bear in
mind.
2.2 Al-Mu‟awwazatayn (Surahs 113 & 114)
2.2.1 Ibn Mas„ood did recognize al-
mu‟awwazatayn as part of the Qur‟an
3 6
as-Suyuti, Durr al-Manthur fi Tafsir bil-Mathoor,
Vol.5, 94
4
al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an,Vol.1, 115
The evidence that Ibn Mas„ood did consider al-
mu’awwazatayn a part of the Qur‟an is too
strong. Consider the following points:
1- The foremost medium of preservation of the
Noble Qur‟an has always been memory of the
Muslim masses. Almighty Allah said to the
blessed Prophet5:
‫وأنزلت عليك كتابا ال يغسلو املاء‬
“I have revealed to you a Book that cannot
be washed away with water.”6
Muslims experts of qira’at (recitals) have
always preserved the unbroken chain of
authorities of back to the blessed Prophet. The
mutawatir qira’ats are the ultimate and greatest
authority on the words of the Noble Qur‟an.
2- All the mutawatir qira’ats do include al-
mu’awwazatayn (and certainly al-Fatihah as
well). And four of the mutawatir qira’ats can
be traced back to the blessed Prophet through
Abdullah ibn Mas„ood. Here I briefly mention
the mutawatir qira’ats through Ibn Mas„ood.
i- Qir‟at of „Aasim: Its chain reaches back to
the blessed Prophet through Zirr through Ibn
Mas„ood.
Please note that the same „Aasim (d.128 AH)
and Zirr (d. 83 AH) who are the narrators of the
reports in Musnad Ahmad, etc. (given below)
showing Ibn Mas„ood did not write the two
surahs in his mushaf are the narrators of a
mutawatir qira‟at from Ibn Mas„ood in which
they did recite the two surahs on his authority.7
5
May the peace and blessings of Allah be upon him,
standard salutation that should be said by Muslims after
uttering, reading or hearing the name of Prophet
Muhammad. For the purpose of writing, this salutation
will not be included after each instance of the name;
however the reader must say it.
Muslim bin Hajjaj, as-Sahih, Hadith 7207 (63-2865)
7
al-Jazri, Shams ad-Din, an-Nashr fi Qira’at al-‘Ashr,
Vol.1, 155
 Journal of Islamic Sciences
ii- Qir‟at of Hamza: Its chain reaches the
blessed Prophet through Ibn Mas„ood.8
iii- Qir‟at of al-Kisai: Its chain back to the
Prophet also involves Ibn Mas„ood.9
iv- Qir‟at of Khalaf: It also rests on Ibn
Mas„ood‟s authority.10
These „mutawatir qira’ats‟ certainly include al-
muawazzatayn and al-Fatihah and thus leave no
doubt that Ibn Mas„ood recognized and recited
them as Qur‟an.
Also we must remember;
‫وإسناد القراء العشرة أصح االسانيد بإمجاع األمة‬
“By the consensus („ijma’) of the ummah the
chains of ten qura’ (reciters) are strongest of
all the chains.”11
The narrations that hint otherwise will be dealt
with shortly.
3. Quoting from ad-Daylami, „Ali al-Muttaqi
(d. 975 AH), in his gigantic Hadith collection,
records a very interesting narration.
‫ استكثروا من السورتني يبلغكم اهلل هبما يف‬:‫عن ابن مسعود قال‬
‫اآلخرة املعوذتني‬
Narrated Ibn Mas‘ood: “Excessively recite
two surahs. Allah will make you reach
higher ranks in the Hereafter because of
them. They are al-mu’awwazatayn (i.e. al-
Falaq and an-Nas/nos. 113 & 114)…”12
Here, in most explicit terms, Ibn Mas„ood
refers to al-mu’awwazatayn as two surahs,
showing he did believe in their divine origin
and Qur‟anic authority.
8
Ibid., Vol.1, 165
9
Ibid., Vol.1, 172
10
Ibid., Vol.1, 185
11
al-Ansari, Muhammad bin Nizam ad-Din, Fawatih al-
Rahmout fi Sharh Musallam at-Thabut, Vol.2, 12
12
„Ali al-Muttaqi, Kanzul ‘Ummal, Hadith 2743
9
2.2.2 Reality of the opposing narrations
Now let‟s scratch the details of the opposing
narrations and see as to what they actually
suggest and where the truth lies.
a- Reports from „Aasim and Zirr
„Aasim narrates from Zirr, he told Ubayy (d. 32
AH) that;
‫ابن مسعود كان ال يكتب املعوذتني يف مصحفو‬
“Ibn Mas„ood did not write al-
mu’awwazatayn in his mushaf.”13
„Abdah and „Aasim narrate from Zirr, he said:
‫ ابن‬:‫ قيل لسفيان‬،‫ إن أخاك حيكهما من املصحف‬:‫قلت أليب‬
‫مسعود؟ فلم ينكر‬
“I told Ubayy, „your brother Ibn Mas„ood
erases them (surah 113 & 114) from his
mushaf,‟ and he did not object.”14
Note the following points:
1- These reports say Ibn Mas„ood did not write
the two surahs in his mushaf. Discussing the
case of al-Fatihah above we concluded not
writing in the mushaf is not the same as
refusing to accept as part of the Qur‟an.
2- We learn that even after being told of Ibn
Mas„ood‟s action, Ubayy “did not object.”
While it has always been an established fact in
the House of Islam that rejecting even a single
verse makes one a disbeliever and even liable
to capital punishment, it is impossible that
Ubayy would not react had he known Ibn
Mas„ood to altogether reject two surahs.
Perhaps he knew Ibn Mas„ood did not refuse to
accept them a part of Qur‟an even though he
did not write them.
13
Ahmad bin Hanbal, al-Musnad, Hadith 21186
14
Ibid. Hadith 21189
10 Number of Surahs in the Mushaf of Ibn Mas‘ood
3- As-Suyuti quotes Abu Bakr al-Baqilani (d.
406 A.H.) who said:
‫ إمنا حكها‬.‫مل يصح عنو أهنا ليست من القرآن وال حفظ عنو‬
‫وأسقطها من مصحفو إنكارا لكتابتها ال جحدا لكوهنا قرآنا ألنو‬
‫كانت السنة عنده أال يكتب يف املصحف إال ما أمر النيب صلى‬
.‫اهلل عليو وسلم بإثباتو فيو ومل جيده كتب ذلك وال مسعو أمر بو‬
“It is not proved from him that these two
surahs are not from the Qur‟an. He erased
them and dropped them from his mushaf
refusing to put them into writing, not
rejecting them as part of the Qur‟an. It was
like this because to him nothing was to be
written in the mushaf except what was
commanded by the Prophet - peace and
blessings of Allah be upon him - and he did
not find them written nor heard an
instruction in this regard.”15
4- With the above points in mind, recall that
„Aasim and Zirr themselves recited al-
mu’awwazatayn along with the rest of the
Qur‟an on Ibn Mas„ood‟s authority. With the
same people reciting the surahs on his authority
and then reporting him not to write them in his
mushaf, the above mentioned explanation
sounds the best.
b- Report from Abdur-Rahman bin Yazid
‫ " حيك املعوذتني من‬،‫ كان عبد اهلل‬:‫ قال‬،‫عن عبد الرمحن بن يزيد‬
" ‫ إهنما ليستا من كتاب اهلل‬:‫ ويقول‬،‫مصاحفو‬
„Abdur-Rahman bin Yazid related: Ibn
Mas„ood erased al-mu’awwazatayn from his
mushaf and said they were not part of the
Qur‟an.16
The same is reported in Mu‟jam al-Kabir17 of
at-Tabarani (d. 360 AH).
15
al-Suyuti, al-Ittiqan, Vol.1, 271
16
Ahmad bin Hanbal, al-Musnad, Hadith 21188
17
at-Tabarani, Abu al-Qasim Suleman bin Ahmad,
Mu’jam al-Kabir, Hadith 9150
1- This report cannot be true for it is a solitary
report narrated only through Abdur-Rahman
bin Yazid. A solitary report that contradicts the
evidence based on mutawatir18 reports cannot
serve as a proof to any effect.
2- If one says that Ibn Hajr, al-Haithmi, etc.
have clearly graded its isnad (chain of
narrators) as authentic, then that person needs
to know that even if an isnad is authentic, a
report that contradicts overwhelmingly strong
evidence is known as mu’allal (defective).
Carefully read the definition of a defective
(mu’allal) hadith given by Ibn as-Salah (d. 643
A.H.) in his Magnus Opus “Kitab Ma‟rifat
„anwa‟ „ilm al-Hadith” translated under the title
“An Introduction to the Science of Hadith”:
“A defective hadith is one in which a defect
impugning its soundness is detected,
although it outwardly appears to be free of
the defect. That may apply to an isnad made
up of reliable transmitters which outwardly
seems to fulfill the conditions of soundness.
Someone being alone in transmitting the
hadith as well as others contradicting him
aid in catching the defect.”19
3- Furthermore, this narration from Abdur-
Rahman bin Yazid is “shaadh (anomalous),”
which is not acceptable. Ibn as-Salah quotes its
definition from ash-Shafi‟i, who said:
“…the anomalous hadith is the one which a
reliable transmitter relates and which is in
conflict with what other people relate.”20
Evidently it runs in direct contradiction to what
is known through mutawatir qira’ats, as
mentioned above. Therefore it is rejected as
anomalous.
3. Ibn Mas„ood‟s beliefs
18
i.e. something narrated by such a large no. of people of
each generation that their agreement on falsehood or
mistake is well beyond reasonable doubt.
19
Ibn as-Salah, An Introduction to the Science of Hadith,
67
20
Ibid., 57
 Journal of Islamic Sciences 11
Before quoting the scholars on the essence of If this was his attitude in normal issues of
the whole issue, let me share further proofs that jurisprudence, what would he have done with
it is inconceivable to have Ibn Mas„ood an issue about Qur‟an? He has even said:
refusing to accept these surahs as part of the
Qur‟an. ‫ من كفر حبرف من القرآن فقد كفر بو أمجع‬:‫عن ابن مسعود قال‬
1- We know the report telling us that students
“One who rejected a single letter of the
of Ibn Mas„ood brought the fact of him not
Qur‟an, he (is like the one who) rejected the
writing the surahs in his mushaf to the notice of
whole of it.”22
other Companions. It shows the issue was
discussed. And had he actually not accepted the
3- How is it that his students who discussed the
surahs as part of the Qur‟an, other Companions
matter with other Companions would not
would have certainly corrected him.
mention this to him and he would then not seek
to verify it, while we know of his cautiousness
2- Other reports tell us that Ibn Mas„ood would
on this issue, as he himself reports:
discuss things with other Companions and
would not fail to revise his opinion and admit
his mistake, whenever it came to it. ‫ ست‬،‫ مخس وثالثون آية‬:‫ فقلنا‬،‫متارينا يف سورة من القرآن‬
‫ فانطلقنا إىل رسول اهلل صلى اهلل عليو وسلم‬:‫ قال‬،‫وثالثون آية‬
We read in the al-Muwatta of Malik (d. 179
AH):
“We differed about a surah. We said [and
differed if] it has thirty-five verses or thirty
،‫ عن نكاح األم‬،‫ وىو بالكوفة‬،‫ استفيت‬،‫أن عبد اهلل بن مسعود‬ six verses. So we went to the Messenger of
‫ مث إن‬. ‫ فأرخص يف ذلك‬.‫ إذا مل تكن االبنة مست‬،‫بعد االبنة‬ Allah –may the peace and blessings of Allah
be upon him [to clarify the matter]…”23
‫ أنو ليس كما‬،‫ فأخرب‬،‫ فسأل عن ذلك‬،‫ قدم املدينة‬،‫ابن مسعود‬
‫ فلم‬،‫ إىل الكوفة‬،‫ فرجع ابن مسعود‬.‫ وإمنا الشرط يف الربائب‬.‫قال‬ If he would rush to the blessed Prophet on
differing about a single verse to clarify the
‫ فأمره أن‬.‫ حىت أتى الرجل الذي أفتاه بذلك‬،‫يصل إىل منزلو‬ matter, how can one assume he would not
.‫يفارق امرأتو‬ consult the Companions about three complete
surahs and that he would not have been
corrected by other Companions?
“When Abdullah ibn Mas„ood was in Kufa,
he was asked for an opinion about marrying
4. What the scholars say?
the mother after marrying the daughter
when the marriage with the daughter had
In the end let‟s have a look at what various
not been consummated. He permitted it.
scholars said on this issue.
When Ibn Mas„ood came to Madinah, he
asked about it and was told that it was not as
An-Nawawi (d. 676 A.H.) said:
he had said, and that this condition referred
to foster-mothers. Ibn Mas„ood returned to
Kufa, and he had just reached his dwelling ‫أمجع املسلمون على أن املعوذتني والفاحتة من القرآن وأن من‬
when the man who had asked him for the ‫جحد منها شيئا كفر وما نقل عن ابن مسعود باطل ليس‬
opinion came to visit and he ordered him to
separate from his wife.”21 .‫بصحيح‬

22
„Abdur-Razzaq, al-Musannaf, Hadith 15946
21 23
Malik bin Ans, al-Muwatta, Hadith 1951 Ahmad bin Hanbal, al-Musnad, Hadith 832
12 Number of Surahs in the Mushaf of Ibn Mas‘ood
“The Muslims have all agreed that al-
mu’awwazatayn and al-Fatihah are part of
the Qur‟an and whoever denies this becomes
a disbeliever. And whatever is quoted from
Ibn Mas„ood in this regard is not true.”24
Abu Hafs Ibn „Adil al-Hanbali (d. 775 A.H.)
wrote:
‫ىذا املذىب عن ابن مسعود نقل كاذب باطل‬
“The report of this opinion from Ibn
Mas„ood is a lie and falsehood.”25
Muhammad bin Nizam ad-Din al-Ansari (d.
1225 A.H.) said:
‫فنسبو انكار كوهنا من القرآن إليو غلط فاحش ومن أسند االنكار‬
‫إىل ابن مسعود فال يعبأ بسنده عند معارضة ىذه االسانيد‬
‫الصحيحة باإلمجاع واملتلقاة بالقبول عند العلماء الكرام بل واألمة‬
‫كلها كافة فظهر أن نسبة االنكار إىل ابن مسعود باطل‬
“Attributing the rejection of al-
mu’awwazatayn as part of the Qur‟an to Ibn
Mas„ood is a grave mistake. And whoever
attributed such a thing to him, his isnad is
not reliable compared to the isnad which
have been accepted collectively by all the
scholars - in fact the whole Ummah. This
highlights that attribution of this rejection to
Ibn Mas„ood is false.”26
Al-Khifaji (d. 1069 A.H.) wrote in his notes to
al-Baydhawi‟s commentary:
‫املعوذتني‬
ّ ‫وما نقل عن ابن مسعود رضي اهلل عنو من أ ّن الفاحتة و‬
‫ليست من القرآن ال أصل لو‬
24
al-Suyuti, al-Ittiqan, Vol.1, 271
25
al-Hanbali, Ibn „Adil, al-Bab fi ‘Uloom al-Kitab,
Vol.1, 249
26
al-Ansari, Muhammad bin Nizam ad-Din, Fawatih al-
Rahmout fi Sharh Musallam at-Thabut, Vol.2, 12
“And what is reported from Ibn Mas„ood
that al-Fatihah and al-mu’awwazatayn are
not from Qur‟an has no basis.”27
Other scholars who have vehemently rejected
the notion include, Ibn Hazm (d. 456 AH),28
Abu Bakr ibn al-Arabi (d. 543 AH),29
Fakhruddin ar-Razi (d. 606 AH),30 Zahid bin
Hassan al-Kawthari (d. 1371 AH).31
5. Summary & Conclusion
1- Ibn Mas„ood did recite al-Fatihah and al-
mu’awwazatayn in Qur‟an as proved from
rigorous evidence of four established qira’ats
whose chains of authorities (isnad) are the
strongest chains unanimously accepted by the
ummah.
2- Ibn Mas„ood categorically identified “oft-
repeated seven verses” mentioned in Qur‟an
15:87 as “al-fatihah al-kitab” (Opening Surah
of the Book).
3- He did not write al-Fatihah in his mushaf but
gave his reason and the reason was not refusal
or doubting its status as a part of the Qur‟an.
This proves him not writing some verses is not
an evidence that he doubted their position
within the Qur‟an.
4- Ibn Mas„ood mentioned the virtues of two
surahs (al-mu’azzatayn), thus refuting the false
notions attributed to him.
5- There are narrations from „Aasim and Zirr
that Ibn Mas„ood did not write al-mu’azzatayn
in his mushaf. The same people (along with
other people) used to recite the two surahs with
the rest of Qur‟an on Ibn Mas„ood‟s authority.
So either the narrations are a mistake or just
like al-Fatihah, Ibn Mas„ood had some other
27
al-Khifaji,„Inaya al-Qadhi wa Kifaya ar-Razi ‘ala
Tafsir al-Baydhawi, Vol.1, 29
28
Ibn Hazm, al-Muhalla (Beirut: Dar al-Fikr) Vol.1, 32
29
al-Suyuti, al-Ittiqan, Vol.1, 271
30
Ar-Razi, Fakhr ad-Din, Mafatih al-Ghayb, Vol.1, 190
31
al-Kawthari, Zahid bin Hassan, Maqalat al-Kawthari,
34-35
 Journal of Islamic Sciences 13
reason for not writing the two surahs in his 12. Muslim bin Hajjaj, as-Sahih, Translated
mushaf. by Nasiruddin al-Khattab (Riyadh: Maktaba
Dar-us-Salam)
6- The narration that says he categorically 13. al-Qurtubi, Shams ad-Din, al-Jami al-
denied their being a part of the Qur‟an is Ahkam al-Qur’an (Cairo: Dar al-Kutab
defective (mu’allal) and strange (shaadh) al-Misriyah, 1964)
because it is a solitary report, narrated only the 14. ar-Razi, Fakhr ad-Din Abu „Abdullah,
authority of Abdur-Rahman bin Yazid, and Mafatih al-Ghayb (Beirut, Dar al-
contradicts the strongest and multiple isnads. Ahuya al-Turath al-Arabi)
15. as-Suyuti, Jalal ad-Din, al-Ittiqan fi
The above details make it absolutely clear that ‘Uloom al-Qur’an (Cairo: al-Hai‟ya al-
Ibn Mas„ood did not in any way differ with the Misriya, 1974)
other companions and the ummah as a whole 16. as-Suyuti, Jalal ad-Din, Durr al-
on the number of surahs in the Noble Qur‟an – Manthur fi Tafsir bil-Mathoor (Beirut:
the Last Testament of God to humanity. Dar al-Fikr)
17. at-Tabarani, Abu al-Qasim Suleman bin
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