Ibn Mas’ood and the Prophet’s Final Review of the Qur’an

In a small booklet dedicated to a study of the narrated statements regarding the final review of the Qur’an that the Prophet performed with the angel Jibril in the year of his death, sheikh Muhammad Bazmool included the following valuable and clarifying discussion:

المسألة التاسعة : العرضة الأخيرة ، هي قراءة زيد أو قراءة ابن مسعود؟ ـ
Issue #9: The Final Review of the Qur’an, was it in the recitation of Zayd ibn Thabit or the recitation of ibn Mas’ood?

عن شَقِيقُ بْنُ سَلَمَةَ، قَالَ خَطَبَنَا عَبْدُ اللَّهِ فَقَالَ وَاللَّهِ لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم بِضْعًا وَسَبْعِينَ سُورَةً، وَاللَّهِ لَقَدْ عَلِمَ أَصْحَابُ النَّبِيِّ صلى الله عليه وسلم أَنِّي مِنْ أَعْلَمِهِمْ بِكِتَابِ اللَّهِ وَمَا أَنَا بِخَيْرِهِمْ‏.‏ قَالَ شَقِيقٌ فَجَلَسْتُ فِي الْحِلَقِ أَسْمَعُ مَا يَقُولُونَ فَمَا سَمِعْتُ رَادًّا يَقُولُ غَيْرَ ذَلِكَ‏.‏ ـ

Shaqeeq ibn Salamah said: ‘Abdullah ibn Mas’ood addressed us one day and said:

I swear by Allah that I learned seventy-something surahs directly from Allah’s Messenger, and I swear by Allah that the Companions of the Prophet know that I am one of the most knowledgeable of them when it comes to the Qur’an, although I am not the best of them.

and Shaqeeq said, “I sat in the sittings, listening to what was said and I did not hear anyone refuting what he said.”

ولفظ مسلم : عَنْ شَقِيقٍ، عَنْ عَبْدِ اللَّهِ، أَنَّهُ قَالَ ‏{‏ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ‏}‏ ثُمَّ قَالَ عَلَى قِرَاءَةِ مَنْ تَأْمُرُونِي أَنْ أَقْرَأَ فَلَقَدْ قَرَأْتُ عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم بِضْعًا وَسَبْعِينَ سُورَةً وَلَقَدْ عَلِمَ أَصْحَابُ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنِّي أَعْلَمُهُمْ بِكِتَابِ اللَّهِ وَلَوْ أَعْلَمُ أَنَّ أَحَدًا أَعْلَمُ مِنِّي لَرَحَلْتُ إِلَيْهِ ‏.‏ قَالَ شَقِيقٌ فَجَلَسْتُ فِي حَلَقِ أَصْحَابِ مُحَمَّدٍ صلى الله عليه وسلم فَمَا سَمِعْتُ أَحَدًا يَرُدُّ ذَلِكَ عَلَيْهِ وَلاَ يَعِيبُهُ ‏.‏ ـ

In the wording of Muslim, Shaqeeq relayed that ‘Abdullah ibn Mas’ood said

وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ

and whoever conceals something will come with what he concealed on the Day of Resurrection [3:161]

and then he said:

I recite according to the recitation of the one who instructed me, for I recited seventy-something surahs to Allah’s Messenger, and the companions of Allah’s Messenger certainly know that I am the most knowledgeable of them when it comes to the Book of Allah. And if I knew of anyone more knowledgeable than me, I would travel to him.”

Shaqeeq said, “I then sat in the gatherings of Muhammad’s companions and I did not hear anyone reject what he had said or criticize him for it.”

وفي رواية أحمد : خَطَبَنَا عَبْدُ اللَّهِ فَقَالَ وَاللَّهِ لَقَدْ أَخَذْتُ مِنْ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم بِضْعًا وَسَبْعِينَ سُورَةً وزيد ابن ثابت غلام له ذؤابتان ، يلعب مع الغلمان . ـ

And in the narration of Ahmad, ‘Abdullah addressed us and said:

I swear by Allah, I learned seventy-something surahs directly from Allah’s Messenger while Zayd ibn Thabit was still just a young boy with two braids in his hair playing with other children.

وفي رواية النسائي : خَطَبَنَا ابْنُ مَسْعُودٍ فَقَالَ كَيْفَ تَأْمُرُونِّي أَقْرَأُ عَلَى قِرَاءَةِ زَيْدِ بْنِ ثَابِتٍ بَعْدَ مَا قَرَأْتُ مِنْ فِي رَسُولِ اللَّهِ صلى الله عليه وسلم بِضْعًا وَسَبْعِينَ سُورَةً وَإِنَّ زَيْدًا مَعَ الْغِلْمَانِ لَهُ ذُؤَابَتَانِ ـ

And in the narration of al-Nasaa’i, ibn Mas’ood addressed us and said:

How can you command me to recite according to the recitation of Zayd ibn Thabit after I recited seventy-something surahs directly from Allah’s Messenger while Zayd was playing with children and still had his hair in two braids?

فهذا الحديث فيه : أن القراءة التي جمع عثمان عليها الناس هي قراءة زيد بن ثابت . ـ

One of the points contained in this hadeeth is the fact that the recitation which ‘Uthman united the people on was the recitation of Zayd ibn Thabit.

وفيه : أن قراءة ابن مسعود التي كان يُقرئ بها الناس تختلف عن قراءة زيد .ـ

Another point is the fact that the recitation of ibn Mas’ood which the people used to recite differed from the recitation of Zayd.

وفيه : أن ابن مسعود ما كان يلنزم بالعرضة الأخيرة في قراءته العامة ؛ بدليل أنه ذكر بضعا وسبعين سورة أخذها من في رسول الله وزيد بن ثابت غلام له ذؤابتان يلعب مع الغلمان . فابن مسعود لم يتعامل العرضة الأخيرة على أنها تلغي ما سبق وأخذه من في رسول الله لذا لم يقتصر على العرضة الأخيرة في إقرائه وفي مصحفه . ـ

Another point is that ibn Mas’ood did not strictly stick to the final review of the Qur’an in his public recitation. That is shown by the fact that he mentioned seventy-something surahs which he learned directly from Allah’s Messenger while Zayd ibn Thabit was just a boy with his hair still in two braids playing with other children. So ibn Mas’ood did not treat the final review as if it abrogated what had come before it, but instead he took what he had learned directly from Allah’s Messenger and did not restrict his recitation or his mushaf only to the final review.

وجاء عن سمرة قال: عُرض القرآن على رسول الله ثلاث عرضات . فقال في هذا الحديث أو غيره : وتقولون: إنّ قراءتنا في العرضة الآخرة . وفي رواية : عُرض القرآن على رسول الله عرضات فيقولون : إنّ قراءتنا هذه هي العرضة الأخيرة . ـ

A narration comes from Samurah who said, “The Qur’an was reviewed three times with Allah’s Messenger”

And he also said in this same hadeeth or perhaps in another, “The people used to say, ‘This recitation that we use was the final review.'”

And in another narration, “The Qur’an was reviewed a number of times with Allah’s Messenger and the people used to say, ‘This recitation of ours was the final review.'”

وهذا فيه : أن قراءه زيد بن ثابت التي جمع عليها عثمان الناس هي العرضة الأخيرة . ـ

From this we learn that the recitation of Zayd ibn Thabit which ‘Uthman united the people on was the final review.

وجاء عن ابن مسعود قوله : وإن رسول الله كان يعارض بالقرآن في كل رمضان وإني عرضت في العام الذي قبض فيه مرتين ، فأنبأني أني محسن وقد قرأت من في رسول الله سبعين سورة .ـ

There is a statement from ibn Mas’ood:

Allah’s Messenger reviewed the Qur’an during every Ramadan and I reviewed it with him twice in the year that he passed away and he told me that I had done well. Furthermore, I learned seventy surahs directly from the Prophet.

وفي رواية : لو أعلم أحدا تبلغنيه الإبل أحدث عهدا بالعرضة الآخرة (وفي رواية : الأخيرة ) مني لأتيته، أو : لتكلفت أن آتيه . ـ

And in another narration:

If I knew of anyone who was more familiar with the final review than me who could be reached by camel then I would go to him.

or he said, “then I would take it upon myself to go to him.”

فهذا فيه : أن ابن مسعود قرأ بالعرضة الأخيرة . وأن ابن مسعود أحدث عهدا من غيره بالعرضة الأخيرة . وأن ابن مسعود كان يعتز بالبضع وسبعين سورة التي أخذها من في رسول الله قبل العرضة الأخيرة . ـ

From this we learn that ibn Mas’ood did recite according to the final review, and that ibn Mas’ood was more familiar with the final review than others, and that ibn Mas’ood was proud of having learned seventy-something surahs directly from the Prophet prior to the final review.

وليكن على ذكر منك أن ابن مسعود تواتر عنه القراءة بما في مصحف عثمان الذي مان على العرضة الأخيرة ؛ فإذا كان ما في المصحف الذي جمعه عثمان هو العرضة الأخيرة . وإذا كان ذلك مرويا تواترا عن ابن مسعود. فإنه ينتج ؛ اتفاق العرضة الأخيرة عند زيد وابن ثابت . وإذا كان ذلك كذلك ، فما وجه ما يذكر من خلاف قراءة ابن مسعود لقراءة زيد بن ثابت ؟ ـ

And perhaps it has occurred to you that there are numerous independent chains of narration from ibn Mas’ood for what is in the Uthmani Mushaf, the Uthmani Mushaf of course being based on the final review since ‘Uthman took what became the Uthmani Mushaf from the Prophet’s final review of the Qur’an. So if that has been transmitted through numerous independent chains of narration from ibn Mas’ood, then that would mean that ibn Mas’ood had been there with Zayd ibn Thabit for the final review of the Qur’an. But if that is the case, then how is it that there are differences between the recitation of ibn Mas’ood and the recitation of Zayd ibn Thabit?

والجواب : وجهه أن ابن مسعود كان لا يقتصر في الإقراء على ما في العرضة الأخيرة ؛ إنما كان يقرئ بما أخذه عن الرسول مما لم يُنسخ أو يبدل في العرضة الأخيرة كذلك . ـ

The response would be that ibn Mas’ood did not use to restrict his recitation only to what was in the final review. Rather, he used to recite what he had learned directly from the Messenger so long as it had not been abrogated or replaced in the final review.

وهذا ينتهي إلى أن العرضة الأخيرة كانت على حرف واحد ، اتفقت عليه قراءة زيد مع قراءة ابن مسعود ، لو اقتصر ابن مسعود على ما في العرضة الأخيرة . ـ

This leads us to the fact that the final review was done just in a single harf and that the recitation of Zayd ibn Thabit was in agreement with the recitation of ibn Mas’ood so long as ibn Mas’ood restricted himself to what came in the final review.

وذهب ابن حجر إلى وجه آخر ؛ فحيث اختلفت القراءتان ، قراءة ابن مسعود وقراءة زيد . وحيث إنهما جميعا شهدا العرضة الأخيرة. فإنه {يمكن الجمع بين القولين بأن يكون العرضان الأخيرتان وقعتا بالحرفين المذكورين ، فيصح إطلاق الآخرية على كل منهما . } ـ

But ibn Hajr had another explanation for why these two qiraa’aat, the recitation of ibn Mas’ood and that of Zayd, differed when both of these companions had been present together for the final review. For

it is possible to reconcile these two statements by the fact that there were two final reviews and they were in these two versions that have been mentioned, for it is perfectly correct for the word “final” to refer to both of these reviews.

قال ابن حجر : { وعلى الثاني فهل هو الحرف الذي جمع عليه عثمان جميع الناس أو غيره ؟ وقد روى أحمد وابن أبي داود والطبري من طريق عبيدة بن عمرو السلماني ” أن الذي جمع عليه عثمان الناس يوافق العرضة الأخيرة ” ومن طريق محمد بن سيرين قال : ” كان جبريل يعارض النبي – صلى الله عليه وسلم – بالقرآن – الحديث نحو حديث ابن عباس وزاد في آخره – : فيرون أن قراءتنا أحدث القراءات عهدا بالعرضة الأخيرة ” . وعند الحاكم نحوه من حديث سمرة وإسناده حسن ، وقد صححه هو ولفظه ” عرض القرآن على رسول الله – صلى الله عليه وسلم – عرضات ، ويقولون : إن قراءتنا هذه هي العرضة الأخيرة ” ومن طريق مجاهد ” عن ابن عباس قال : أي القراءتين ترون كان آخر القراءة ؟ قالوا : قراءة زيد بن ثابت ، فقال : لا ، إن رسول الله – صلى الله عليه وسلم – كان يعرض القرآن كل سنة على جبريل ، فلما كان في السنة التي قبض فيها عرضه عليه مرتين وكانت قراءة ابن مسعود آخرهما ” وهذا يغاير حديث سمرة ومن وافقه ، وعند مسدد في مسنده من طريق إبراهيم النخعي ” أن ابن عباس سمع رجلا يقول : الحرف الأول ، فقال : ما الحرف الأول ؟ قال : إن عمر بعث ابن مسعود إلى الكوفة معلما فأخذوا بقراءته فغير عثمان القراءة ، فهم يدعون قراءة ابن مسعود الحرف الأول ، فقال ابن عباس : إنه لآخر حرف عرض به النبي – صلى الله عليه وسلم – على جبريل ” وأخرج النسائي من طريق أبي ظبيان قال : ” قال لي ابن عباس : أي القراءتين تقرأ ؟ قلت : القراءة الأولى قراءة ابن أم عبد – يعني عبد الله بن مسعود – قال : بل هي الأخيرة ، أن رسول الله – صلى الله عليه وسلم – كان يعرض على جبريل – الحديث ، وفي آخره – فحضر ذلك ابن مسعود فعلم ما نسخ من ذلك وما بدل ” وإسناده صحيح ، ويمكن الجمع بين القولين بأن تكون العرضتان الأخيرتان وقعتا بالحرفين المذكورين . فيصح إطلاق الآخرية على كل منهما . } ـ

Ibn Hajr said:

If the final review of the Qur’an was only done in one of the seven ahruf, then was it done in the harf  which ‘Uthman united the people on or a in different one? Ahmad, Ibn Abi Dawud and al-Tabarani relayed a report by way of ‘Ubaydah ibn ‘Amr al-Salmani that “The recitation that ‘Uthman united the people on was in line with the final review,” and also through a report from Muhammad ibn Sireen who said, “Jibreel used to review the Qur’an with the Prophet” – and this report is similar to the one from ibn ‘Abbaas but it adds the following to the end: “So the people held our recitation to be the nearest of them to the final review.” al-Hakim also reported some similar in the hadith of Samurah. Its chain was good and he graded it as being authentic, with the wording, “The Qur’an was reviewed with Allah’s Messenger a number of times, and the people used to say, ‘This recitation of ours is the final review.'”

There is another report from ibn ‘Abbaas by way of Mujahid that ibn ‘Abbaas asked, “Which of the two recitations do you think was the final recitation?” The people said, “The recitation of Zayd ibn Thabit.” “No,” he replied, “Allah’s Messenger used to review the Qur’an every year with Jibreel. Then in the year in which he passed away he reviewed it twice and the recitation of ibn Mas’ood was the latter of the two reviews.” But this report is at odds with the hadith of Samurah and those that match it.

In the Musnad of Musaddad there is a report from Ibrahim of Nakha’ee that ibn ‘Abbaas heard two men saying, “The first harf,” so he asked, “What is the first harf?” One of them said, “‘Umar sent ibn Mas’ood to Kufah as a teacher, so the people there learned his recitation, but then ‘Uthman switched the recitation. Then the people of Kufah called the recitation of ibn Mas’ood the first harf.” Ibn ‘Abbaas replied, “That was the last harf that the Prophet reviewed with Jibreel.”

al-Nasaa’i brought a report from Abu Thabyan who said, “Ibn ‘Abbaas said to me, ‘Which of the two recitations do you recite with?’ I said, ‘The first recitation, the recitation of ibn Umm ‘Abd’ – meaning ‘Abdullah ibn Mas’ood. He said, ‘No, rather that was the final one. Allah’s Messenger used to review the Qur’an with Jibreel …'” until the end of the hadeeth where ibn ‘Abbaas said, “‘So ibn Mas’ood was present for that final review and he knew which parts had been abrogated or replaced.'” And its chain of narration is authentic.

And it is possible to reconcile these two statements by the fact that there were two final reviews and they were in these two versions that have been mentioned, for it is perfectly correct for the word “final” to refer to both of these reviews.

[end quote from ibn Hajr]

وعندي أن ما ذكرته أوجه ؛ أن ابن مسعود كان يُقرئ الناس بما كان سمعه من الرسول بدون ان يقتصر على ما في العرضة الآخرة ، لذلك جاء في قراءته التي كان يُقرئ بها الناس بعض اختلاف عن ما في قراءة زيد بن ثابت ألا ترى إلى قول ابن مسعود {لقد أخذت من في رسول الله بضعا وسبعين سورة وزيد ابن ثابت غلام له ذؤابتان يلعب مع الغلمان .} وهذه السبعون سورة ليست من العرضة الأخيرة ؛ لأن زيدا كان صغيرا حين أخذها ابن مسعود عن رسول الله ومن هنا ظهر الفرق بين قراءة ابن مسعود وقراءة زيد ابن ثابت مع كونهما جميعهما شهدا العرضة الأخيرة ومع كون ابن مسعود هو أحدث لشهود هذه العرضة الأخيرة كما قال ابن مسعود نفسه وابن عباس إلا أن زيدا اقتصر في قراءته التي تم عليها الجمع على ما في العرضة الأخيرة . ـ

But in my opinion, what I mentioned is more probable. I.e., that ibn Mas’ood used to teach the people what he had learned from the Prophet without restricting himself to how it had been recited in the final review. That is why his recitation that he taught others differs in some ways from the recitation of Zayd ibn Thabit. Take a close look at what ibn Mas’ood said:

 I learned seventy-something surahs directly from Allah’s Messenger while Zayd ibn Thabit was still just a young boy with two braids in his hair playing with other children.

He didn’t learn these seventy surahs during the final review, for Zayd was a child when ibn Mas’ood had learned these directly from the Prophet. It is here that the reason for the difference between the recitation of ibn Mas’ood and the recitation of Zayd ibn Thabit becomes clear despite the fact that they had both been present together for the final review and the fact that ibn Mas’ood was actually present for the latter of the two reviews as ibn Mas’ood himself and ibn ‘Abbaas mentioned. But Zayd restricted his recitation – the recitation which was subsequently taken as the unifying standard of the Qur’an – to only what had been recited in the final recitation.

ودليل ذلك : أن عبد الله بن مسعود تواتر عنه القراءة بما في مصحف عثمان يعني بما يوافق قراءة زيد بن ثابت فاتحدت قراءة زيد وقراءة ابن مسعود على هذا الحرف الذي كانت به العرضة الأخيرة . ـ

And the proof for that is the fact that there are multiple independent chains of narration from ‘Abdullah ibn Mas’ood for the recitation of what is in the ‘Uthmani Mushaf, i.e. for what is in agreement with the recitation of Zayd ibn Thabit. So the recitation of Zayd and the recitation of ibn Mas’ood are both united on the same harf that was used in the final review.

ومنه تعلم أن العرضة الأخيرة كانت على حرف واحد ؛ لأن الأحرف تختلف في الكلمات ، مثل : هلم وعالى وأقبل ، والمعنى فيها واحد وقراءتنا ليس فيها ذلك إلا مواضع يسيرة جدا ، اتحدت في الرسم واختلفت في النقط مثل : [يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا] (فتثبتوا) أو اختلفت في الضبط وهذا فيما وافق فيه هذا الحرف سائر الأحرف . ـ

From this you can know that the final review was done in a single harf. That is because the ahruf differ in some words, such as ‘approach’, ‘come here’ or ‘come on’ despite them all sharing the same meaning. But this does not occur in our qiraa’ah except in only a very few places. For instance, the written structure of word might be the same but the dots used to differentiate its letters are different, such as with:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا

O you who believe! If a faasiq comes to you with a news, seek clarity regarding it … [49:6]

being recited as

فَتَثَبَّتُوا

O you who believe! If a faasiq comes to you with a news, verify it …

or that a word has the same written structure and letters, so that it is the same in those regards across the different ahruf, but then differs in the vowel markings.

ويظهر أن ابن مسعود خشي ان يظن الناس بطلان القراءة التي كان يقرؤها فقال ما قال خشية ان يقعوا في الكفر ولذلك قال : إن هذا القرآن لا يختلف ولا يستشن ولا يتفه لكثرة الرد فمن قرأه على حرف فلا يدعه رغبة عنه ومن قرأه على شيئ من تلك الحروف التي علّم رسول الله فلا يدعه رغبة عنه فإنه من يجحد بآية منه يجحد به كله فإنما هو كقول أحدكم بصاحبه : اعجل وحي هلاً والله لو أعلم رجلا أعلم بما أنزل الله على محمد مني لطلبته حتى أزداد علمه إلى علمي إنه سيكون قوم يميتون الصلاة فصلوا الصلاة لوقتها واجعلوا صلاتكم معهم تطوعا وأن رسول الله كان يعارض بالقرآن في كل رمضان وإني عرضت في العام الذي قبض فيه مرتين ، فأنبأني أني محسن وقد قرأت من في رسول الله سبعين سورة . ـ

So now it becomes clear that ibn Mas’ood was concerned that the people would think that the recitation which he used to teach them had been invalid, which is why he said what he said, out of fear that the people would then fall into disbelief! That is why he said:

This Qur’an does not suffer from inconsistencies nor does it wear out or erode from being frequently repeated. So whoever recites the Qur’an according to a certain harf should not abandon doing so out of aversion to it. And whoever recites the Qur’an according to parts of these ahruf which Allah’s Messenger taught should not abandon doing so out of aversion to them. For whoever rejects an ayah of the Qur’an has rejected the entire Qur’an. These differences between the ahruf are no different than if one of you were to say to another, “Hurry up!”, “Come on”, isn’t it? I swear by Allah, if I knew of anyone more knowledgeable than me regarding what Allah revealed to Muhammad, I would certainly seek him out so that I could add his knowledge to mine. In the future there will be a people who will kill the prayers; when that comes then pray the prayers in their proper times [on your own] and perform the congregational prayers you make with them as voluntary prayers. Allah’s Messenger used to review the Qur’an every Ramadan, and I reviewed it twice with him in the year that he passed away and he told me that I had done well. And I learned some seventy surahs directly from Allah’s Messenger.

وقال في رواية أخرى : كنت إذا قرات عليه القرآن أخبرني أني محسن فمن قرأ على قراءتي فلا يدعها رغبة عنها فإنه من جحد بحرف منه جحد به كله . ـ

And in another narration of the same incident:

When I used to recite to him, he told me that I had done well. So whoever recites with my recitation, then do not abandon it out of aversion. For whoever rejects one harf of the Qur’an has rejected all of it.

ولذلك لم يعتب ابن مسعود على أبي بكر الصديق لما كلف زيدا بجمع المصحف لأنه لم يكن في ذلك الجمع حمل الناس على قراءة واحدة وحرق المصاحف بالقراءات التنزيلية الأخرى . ـ

And that is why ibn Mas’ood didn’t take issue with Abu Bakr when he charged Zayd with assembling the mushaf, for that collection didn’t require the people to only follow one recitation or destroy the mushafs written according to any of the other revealed recitations.

[al-Ahadith wa’l-Athar al-Waridah al-Irdah al-Akhirah pg. 71-78]

See also: The Gathering of the Qur’an Series: Tafsir ibn Kathir

See especially: ibn Mas’ood and the ‘Uthmani Mushaf: Tafsir ibn Kathir

See also: The Collection of Abu Bakr and the Mushaf of ‘Uthman: ibn Hajr

See also: Why ‘Uthman selected Zayd ibn Thaabit over ibn Mas’ood

See also: What about the Qiraa’ah of ibn Mas’ood?: Makki ibn Abi Taalib

See also: Questions Regarding the Recitation of ibn Mas’ood: ibn Hajr and al-Nawawi

See also: Ibn Mas’ood and Surahs al-Falaq and al-Nas

See also: Compiling the Qur’an – “How can you do something that the Prophet did not do?”: Ibn Hajr

See also: Clarification on the Ahruf and Qiraa’aat of the Qur’an: ibn Hajr

8 thoughts on “Ibn Mas’ood and the Prophet’s Final Review of the Qur’an

  1. Pingback: Why ‘Uthman selected Zayd ibn Thaabit over ibn Mas’ood | Tulayhah

  2. Pingback: The Collection of Abu Bakr and the Mushaf of ‘Uthman: ibn Hajr | Tulayhah

  3. Pingback: ibn Mas’ood and the ‘Uthmani Mushaf: Tafsir ibn Kathir | Tulayhah

  4. Pingback: What about the Qiraa’ah of ibn Mas’ood?: Makki ibn Abi Taalib | Tulayhah

  5. Pingback: Questions Regarding the Recitation of ibn Mas’ood: ibn Hajr and al-Nawawi | Tulayhah

  6. Pingback: Ibn Mas’ood and Surahs al-Falaq and al-Nas | Tulayhah

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