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سنن ابن ماجه
Ibn Majah
كتاب إقامة الصلاة والسنةEstablishing the Prayer and the Sunnah Regarding Them
. بَابُ : مَا جَاءَ فِي كَمْ يُسْتَحَبُّ يُخْتَمُ الْقُرْآنُChapter: How much (time) is recommended regarding the completion of the Qur’an
Hadith 1346
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ خَلَّادٍ الْبَاهِلِيُّ ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، عَنْ ابْنِ جُرَيْجٍ ، عَنْ ابْنِ أَبِي مُلَيْكَةَ ، عَنْ يَحْيَى بْنِ حَكِيمِ بْنِ صَفْوَانَ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ، قَالَ : جَمَعْتُ الْقُرْآنَ ، فَقَرَأْتُهُ كُلَّهُ فِي لَيْلَةٍ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنِّي أَخْشَى أَنْ يَطُولَ عَلَيْكَ الزَّمَانُ وَأَنْ تَمَلَّ ، فَاقْرَأْهُ فِي شَهْرٍ " ، فَقُلْتُ : دَعْنِي أَسْتَمْتِعْ مِنْ قُوَّتِي وَشَبَابِي ، قَالَ : " فَاقْرَأْهُ فِي عَشْرَةٍ " ، قُلْتُ : دَعْنِي أَسْتَمْتِعْ مِنْ قُوَّتِي وَشَبَابِي ، قَالَ : " فَاقْرَأْهُ فِي سَبْعٍ " ، قُلْتُ : دَعْنِي أَسْتَمْتِعْ مِنْ قُوَّتِي وَشَبَابِي ، " فَأَبَى " .
´It was narrated that ‘Abdullah bin ‘Amr said:` “I memorized the Qur’an and recited it all in one night. The Messenger of Allah (ﷺ) said: ‘I am afraid that you may live a long life and that you may get bored. Recite it over the period of a month.’ I said: ‘Let me benefit from my strength in my youth.’ He said: ‘Recite it in ten days.’ I said: ‘Let me benefit from my strength and my youth.’ He said: ‘Recite it in seven days.’ I said: ‘Let me benefit from my strength and my youth,’ but he refused (to alter it any further).”
Brief Explanation
1؎: That is, permission was not given to complete the Qur’an in less than seven days. In the narration of Sahih Bukhari, it is stated: “Do not complete the Qur’an in less than seven days.” Qastallani said that this prohibition is not for the purpose of making it unlawful (haram). According to some of the literalists (Ahl al-Zahir), it is unlawful (haram) to complete the Qur’an in less than three days. Nawawi says that there is no fixed limit; one should recite the Qur’an according to one’s inclination and strength, and it is better not to complete it in less than seven days, with the minimum being three days. One should recite while reflecting upon the meanings and objectives of the Qur’an. In our time, the meanings of the Qur’an have been translated into every language, so reciting along with the translation brings greater reward. Faqih Abu’l-Layth says that the minimum is that a person should complete the Qur’an twice in a year. Hasan ibn Ziyad has narrated from Abu Hanifah rahimahullah that whoever completes the recitation of the entire Qur’an twice in a year has fulfilled the right of the Qur’an, because Jibril alayhis salam reviewed the Qur’an twice with the Prophet sallallahu alayhi wa sallam in the year of his passing. Some have said that delaying the completion of the Qur’an for more than forty days is disliked (makruh).
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
The mentioned narration has been declared weak in its chain of transmission by our esteemed researcher.
However, he further writes that, based on other supporting evidences, this narration reaches the level of hasan (good).
It is probably for this reason that Shaykh al-Albani rahimahullah has declared it authentic.
Furthermore, Dr. Bashar Awwad writes regarding this hadith
that its chain of transmission is indeed weak,
but the text is authentic.
Therefore, the mentioned narration is actionable and a valid proof.
The noble Companions radi Allahu anhum were very eager for good deeds.
That is why they strove to perform as many righteous actions as possible,
even if it involved much hardship.
➋
The compassion of the Messenger of Allah sallallahu alayhi wa sallam for his ummah is evident.
If the noble Companions radi Allahu anhum had been permitted to exert themselves to such an extent, then later people would also have wanted to act accordingly, but would not have been able to do so.
➌
It is not correct to place a burden on the body beyond what it can bear.
➍
Among the Sufis, there are some practices that have become prevalent
in which the body is subjected to extreme hardship;
these are contrary to the Sunnah.
➎
It is commendable to try to maintain a regular routine of righteous deeds.
However, it is not correct to adhere to it so strictly that there remains practically no distinction between voluntary (nafl) and obligatory (fard) acts.
➏
In the night prayer (tahajjud), it is permissible to recite an amount of Qur'an that is suitable to one's convenience, such as one juz', three juz', or one manzil, etc.
➊
The mentioned narration has been declared weak in its chain of transmission by our esteemed researcher.
However, he further writes that, based on other supporting evidences, this narration reaches the level of hasan (good).
It is probably for this reason that Shaykh al-Albani rahimahullah has declared it authentic.
Furthermore, Dr. Bashar Awwad writes regarding this hadith
that its chain of transmission is indeed weak,
but the text is authentic.
Therefore, the mentioned narration is actionable and a valid proof.
The noble Companions radi Allahu anhum were very eager for good deeds.
That is why they strove to perform as many righteous actions as possible,
even if it involved much hardship.
➋
The compassion of the Messenger of Allah sallallahu alayhi wa sallam for his ummah is evident.
If the noble Companions radi Allahu anhum had been permitted to exert themselves to such an extent, then later people would also have wanted to act accordingly, but would not have been able to do so.
➌
It is not correct to place a burden on the body beyond what it can bear.
➍
Among the Sufis, there are some practices that have become prevalent
in which the body is subjected to extreme hardship;
these are contrary to the Sunnah.
➎
It is commendable to try to maintain a regular routine of righteous deeds.
However, it is not correct to adhere to it so strictly that there remains practically no distinction between voluntary (nafl) and obligatory (fard) acts.
➏
In the night prayer (tahajjud), it is permissible to recite an amount of Qur'an that is suitable to one's convenience, such as one juz', three juz', or one manzil, etc.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1346
