Ibn Hajar al-Asqalani - Fath al-Bari Sharh Sahih al-Bukhari

Book of Hudud - Chapter on Confession of Adultery - Page Number: (147)

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The statement: (This is how I preserved it): .... from Yahya bin Sa'id, from Sa'id bin al-Musayyib, who said: When ‘Umar returned from Hajj and came to Medina, he addressed the people and said: “O people, the traditions have been established for you, the obligations have been prescribed, and you have been left on clarity.” Then he said: “Beware of failing to uphold the verse of stoning, lest someone says, ‘We do not find two punishments in the Book of Allah.’ The Messenger of Allah (S) stoned, and we stoned. By the One in whose hand is my soul, were it not that people would say, ‘‘Umar added to the Book of Allah,’ I would have written it with my own hand: ‘The elderly man and the elderly woman, if they commit adultery, then stone them absolutely.’” Malik said: “The elderly man and the elderly woman mean the previously married man and woman.”

Ibn Hajar al-Asqalani - Fath al-Bari Sharh Sahih al-Bukhari

Book of Quran Commentary - Surah "Say, I seek refuge with the Lord of Mankind" Page Number: (615)

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4693 - The statement: (he says such and such) appears here in vague terms, and some narrators left it ambiguous out of reverence for it. I suspect this came from Sufyan, as al-Isma‘ili reported it via ‘Abd al-Jabbar bin al-‘Ala’ from Sufyan in a similar ambiguous way, and at first, I thought it was al-Bukhari who left it vague because I saw it explicitly stated in Ahmad’s narration from Sufyan, with the words “I said to my father, ‘Your brother removes it from the Mushaf.’” Likewise, it was narrated by al-Humaydi from Sufyan, and from his narration by Abu Nu‘aym in Al-Mustakhraj, and Sufyan would sometimes state it explicitly and sometimes leave it vague.

Ahmad also narrated it, as did Ibn Hibban, from Hammad bin Salamah from ‘Asim, with the wording: “‘Abdullah bin Mas‘ud would not include the two protecting surahs in his Mushaf.”

Ahmad narrated from Abu Bakr bin Ayyash from ‘Asim, with the wording: “‘Abdullah said regarding the two protecting surahs,” which also leaves it ambiguous.

‘Abdullah bin Ahmad reported it in Ziyadat al-Musnad, and it was also reported by al-Tabarani and Ibn Mardawayh from al-A‘mash from Abu Ishaq from ‘Abd al-Rahman bin Yazid al-Nakha‘i, who said: “‘Abdullah bin Mas‘ud used to remove the two protecting surahs from his Mushafs, saying, ‘They are not part of the Book of Allah.’”

Al-A‘mash said: ‘Asim narrated to us from Zir from Ubayy bin Ka‘b, similar to the hadith of Qutaybah in the previous chapter. Al-Bazzar narrated it, adding at the end: “The Prophet (S) was only commanded to seek refuge with them.” Al-Bazzar said: “None of the Companions followed Ibn Mas‘ud in this, and it has been authentically reported that the Prophet (S) recited them in prayer.” I said: This is in Sahih Muslim from ‘Uqbah bin ‘Amir, and Ibn Hibban added in another narration from ‘Uqbah bin ‘Amir: “If you can, do not miss reciting them in prayer.”

Ahmad narrated via Abu al-‘Ala’ bin al-Shukhayr from a man among the Companions: “The Prophet (S) taught him the two protecting surahs and said to him, ‘When you pray, recite them.’” Its chain is authentic.

And Sa‘id bin Mansur narrated from Mu‘adh bin Jabal: “The Prophet (S) prayed Fajr and recited the two protecting surahs in it.” Qadi Abu Bakr al-Baqillani interpreted, and ‘Iyad and others followed him, the report regarding Ibn Mas‘ud, saying: “Ibn Mas‘ud did not deny that they were part of the Quran but only questioned their inclusion in the Mushaf, as he believed that nothing should be written in the Mushaf unless the Prophet (S) permitted it to be written in it.” It seems he was not aware of such permission. He said: This interpretation is not a rejection of their Quranic status, and it is a sound interpretation, though the explicitly authentic narration I mentioned refutes it, as it states he said, “They are not from the Book of Allah.” Yes, the phrase “Book of Allah” could be interpreted to mean the Mushaf, supporting the aforementioned interpretation. Others have stated that Ibn Mas‘ud’s disagreement was not over their Quranic status but rather over one of their attributes.