Ruling on Completing the Qur’an in Less Than Three Days
Written by: Hafiz Khizr Hayat
It is reported that the Messenger of Allah ﷺ prohibited completing the recitation of the Qur’an in less than three days.
Hence, the claim is made that those who do so are contradicting the Sunnah, and it is argued that the Sahabah and righteous scholars could not have gone against the Sunnah.
There are narrations about the Qur’an being completed in a single night or sixty times during Ramadan.
Critics question whether this is practically possible in such a short time span.
Great scholars such as Imam Nawawi, Hafiz Ibn Hajar, and others have clarified that this prohibition is not absolute (tahrīm).
“The prohibition is not categorical; rather, it is conditional upon the reader’s ability to understand the meanings of the Qur’an. If one possesses deep understanding, the time frame may vary accordingly.”
[Fath al-Bārī, 9/97]
During virtuous times (like Ramadan) and in sacred places (like Makkah), increasing Qur’anic recitation is recommended. This was the practice of many pious predecessors (Salaf al-Sāliḥīn).
Trying to compare our time management and understanding with that of the early righteous predecessors is a false analogy.
A person who frequently recites the Qur’an gains fluency and mastery, allowing them to recite more in less time without compromising on reverence.
“ʿUthmān completed the entire Qur’an in a single rakʿah.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
“He completed the Qur’an in one rakʿah.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
“He completed the Qur’an in two rakʿahs in the Kaʿbah.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
“He completed the Qur’an every night in Ramadan.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
✔ Understanding the Qur’an is undoubtedly superior, but recitation without understanding is still immensely rewarding.
✔ Scholars agree that the ideal period for completing the Qur’an ranges from three days to forty days, but this depends on a person's ability, interest, and spiritual condition.
The claim that completing the Qur’an in less than three days contradicts the Sunnah is inconsistent with historical practice and scholarly consensus.
✔ The practice of the Salaf and scholarly commentary affirm that such a pace is permissible—particularly in Ramadan or special circumstances.
✔ Balance between recitation and comprehension is ideal. No rigid time frame should be imposed on the recitation of the Qur’an.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
Written by: Hafiz Khizr Hayat❖ Objections Raised
➊ Prohibition of Reciting the Qur’an in Less Than Three Days
It is reported that the Messenger of Allah ﷺ prohibited completing the recitation of the Qur’an in less than three days.
Hence, the claim is made that those who do so are contradicting the Sunnah, and it is argued that the Sahabah and righteous scholars could not have gone against the Sunnah.
➋ Time Constraint and Practical Possibility
There are narrations about the Qur’an being completed in a single night or sixty times during Ramadan.
Critics question whether this is practically possible in such a short time span.
❖ Responses to the Objections
1. Does Reciting in Less Than Three Days Contradict the Sunnah?
⚖ Scholars’ Interpretation:
Great scholars such as Imam Nawawi, Hafiz Ibn Hajar, and others have clarified that this prohibition is not absolute (tahrīm).
Hafiz Ibn Hajar explains:
“The prohibition is not categorical; rather, it is conditional upon the reader’s ability to understand the meanings of the Qur’an. If one possesses deep understanding, the time frame may vary accordingly.”
[Fath al-Bārī, 9/97]
Hafiz Ibn Rajab in
During virtuous times (like Ramadan) and in sacred places (like Makkah), increasing Qur’anic recitation is recommended. This was the practice of many pious predecessors (Salaf al-Sāliḥīn).
2. The Issue of Time Constraints: False Analogy
Generational Differences:
Trying to compare our time management and understanding with that of the early righteous predecessors is a false analogy.
Impact of Fluency:
A person who frequently recites the Qur’an gains fluency and mastery, allowing them to recite more in less time without compromising on reverence.
❖ Examples from the Salaf on Completing the Qur’an Quickly
◈ Uthmān ibn ʿAffān (RA):
“ʿUthmān completed the entire Qur’an in a single rakʿah.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
◈ Tamīm al-Dārī (RA):
“He completed the Qur’an in one rakʿah.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
◈ Saʿīd ibn Jubayr (RAH):
“He completed the Qur’an in two rakʿahs in the Kaʿbah.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
◈ Alī al-Azdī (RAH):
“He completed the Qur’an every night in Ramadan.”
[Muṣannaf Ibn Abī Shaybah, 2/243]
❖ Understanding vs. Recitation
✔ Understanding the Qur’an is undoubtedly superior, but recitation without understanding is still immensely rewarding.
✔ Scholars agree that the ideal period for completing the Qur’an ranges from three days to forty days, but this depends on a person's ability, interest, and spiritual condition.
❖ Conclusion
The claim that completing the Qur’an in less than three days contradicts the Sunnah is inconsistent with historical practice and scholarly consensus.
✔ The practice of the Salaf and scholarly commentary affirm that such a pace is permissible—particularly in Ramadan or special circumstances.
✔ Balance between recitation and comprehension is ideal. No rigid time frame should be imposed on the recitation of the Qur’an.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
