Is it true that 'Abd Allah ibn Mas'ud did not consider the two protective chapters part of the Qur'an and did not include them in his copy of the Qur'an?

'Aid 'Abassi: Another question. Is it true that 'Abd Allah ibn Mas'ud (may Allah be pleased with him) did not consider the two protective chapters part of the Qur'an and did not include them in his copy of the Qur'an? And that Ubayy ibn Ka'b included the supplication of qunut in his copy and made it into two chapters? May Allah reward you with good.

The Shaykh : What I recall regarding this question is that it has two parts, as you heard. Regarding Ibn Mas'ud, it is authentic from him, and there is nothing strange about it. This is evidence that the matter is as Allah (Mighty and Majestic) said, addressing each of us in His general statement: . Ibn Mas'ud (may Allah be pleased with him), who was among the early ones to enter Islam, missed some things, some of which were very, very important, such as what is included in this question. He did not understand from what he heard from the Prophet (peace and blessings be upon him) that the two protective chapters, , are two chapters of the Noble Qur'an. Rather, he understood that they were protective supplications, a kind of du'a. Therefore, out of his concern not to include in the Qur'an, in the mushaf containing the Qur'an, anything foreign to it, he would scrape and rub out every page containing these two chapters. This was because he did not know that they were part of the Qur'an. But this is a feature of the Qur'an: the Qur'an was not collected from one person, but was collected from dozens, indeed hundreds of people, after it had been written on materials of a strange type in those times, such as animal shoulder blades, palm leaves, and the like. So Allah (Mighty and Majestic) enabled hundreds of the Companions to memorize the entire Qur'an in their hearts first, and to write it down in the means known to them second.
Because of this fact, some Western writers have admitted that no other religion is like Islam in that its first constitution, which is the Qur'an, is transmitted by mass transmission and preserved. Many of them testify to this. We do not boast, but we say: "The merit is that which the enemies testify to". So it does not harm us at all that this narration is authentic and established from Ibn Mas'ud. Rather, we take a lesson from the establishment of this narration to counter the extremists among Muslims, both past and present, who consider pointing out the error of a certain scholar as a sneer at him, an attack on him, or a blemish for him. No, it is enough for a person to be noble if his faults are counted. Ibn Mas'ud was a noble Companion who had a virtue for Islam and the Muslims in that he transmitted to us hundreds of legal rulings, and he was among the memorizers of the Qur'an who excelled in its recitation. The Messenger (peace and blessings be upon him) would praise him and say: , meaning the mother of 'Abd Allah ibn Mas'ud. This is a very beautiful style of expression. The point is that if some errors are found in this noble man, first, he is not held accountable for them at all because they were not intentional on his part. On the contrary, as you heard earlier, he would scrape and rub out these two chapters out of concern for the Noble Qur'an from being increased. So he is not held accountable for that at all. Therefore, there is no blemish in our stating this fact explicitly; rather, we benefit from it, as we said, that no matter how high a person rises, he must have some errors, as came in some mawquf hadiths. Some are narrated from Ibn 'Abbas, and some from some of the Tabi'un. Finally, it became famous from Malik: "None of us is there except that he has been corrected and corrected others, except the owner of this grave", and he pointed to the grave of the Prophet (peace and blessings be upon him and his family).
Therefore, the Muslims did not care at all about this narration and this error that came from Ibn Mas'ud. So the two chapters were recorded in the mushaf, and they are mass-transmitted along with the entire mushaf. Also, from the opinion of Ibn Mas'ud, he used to, when he prayed, I mention this not as a blemish but only as a lesson, he would apply the method of "taptiq." Taptiq, according to the jurists and hadith scholars, is to interlace the fingers of the two hands like this, then insert them while bowing between the thighs, and not grasp the knees with the hands as is the sunnah. This is established and authentic from Ibn Mas'ud as well, and there is no room for denying it. The Muslims did not adopt this. Why? Because Allah (Mighty and Majestic) inspired other Companions to preserve the sunnah for us, and even to clarify to us that Ibn Mas'ud, in his application, was only preserving what was prescribed in the early Islam. It is established that a son of Sa'd ibn Abi Waqqas (may Allah be pleased with him) was in Kufa where 'Abd Allah ibn Mas'ud was. One day he prayed next to Ibn Mas'ud and grasped his knees with his hands as we do today. So, out of Ibn Mas'ud's concern to preserve what he knew from the Messenger (peace be upon him), he took the man's hands, the son of Sa'd, in prayer and applied them and pressed them between his thighs. After the prayer, it appears that he made him understand that this is the sunnah and this is how he saw the Messenger (peace be upon him) doing it. The son of Sa'd returned to his father in Madinah. Sa'd ibn Abi Waqqas was one of the ten promised Paradise. He related to him the story of Ibn Mas'ud with him. He said, "He is truthful" — look at this also, the etiquette and gentleness — he said, "My brother 'Abd Allah ibn Mas'ud is truthful. We used to do that, then we were commanded to grasp the knees." There is no blemish in this; he missed some things, but he preserved things, and things, and many things. This is what comes to mind. As for Ubayy ibn Ka'b and that he used to write in his mushaf: "O Allah, we seek Your help", something of this has passed by me in the past, but I do not remember if the narration from him is authentic or not. Perhaps I will be able to review it and come to you with the answer, if Allah wills, in the next lesson, if Allah wills. And this is enough, and praise be to Allah, Lord of the worlds.
Is there anything? Listen for a moment, our brothers, from Professor Kheir al-Din.