I heard a hadeeth from the Prophet (peace and blessings of Allaah be upon him), the meaning of which is, Whoever recites ten verses of Qur’aan at night before going to sleep, will not be recorded as one of the heedless.
Is this hadeeth saheeh? If it is saheeh, then is it correct to recite Aayat al-Kursiy and Soorat al-Ikhlaas and al-Mi’wadhatayn by heart? Thus I will have recited my wird, and I will have recited more than ten verses. Or must it be ten verses read from the Mus-haf?.Praise be to Allaah.
Firstly:
The text of
the hadeeth referred to by the questioner is:It was
narrated that Abu Hurayrah (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Whoever recites ten verses at night will not be recorded as one of the
heedless.” Narrated by al-Haakim in al-Mustadrak (1/742), and he
said: This hadeeth is saheeh according to the conditions of Muslim although
they (al-Bukhaari and Muslim) did not narrate it. It was also narrated by
al-Albaani in Saheeh al-Targheeb (2/81)It was also
narrated that this was the view of a number of the Sahaabah (may Allaah be
pleased with them):It was
narrated that Ibn ‘Umar (may Allaah be pleased with him) said: Whoever
recites ten verses at night will not be recorded as one of the heedless. A
similar report was narrated from Tameem al-Daari (may Allaah be pleased with
him). Both were narrated by al-Daarimi in his Musnad (2/554-555).Secondly:
Is what is
meant in the hadeeth reciting these verses in one’s prayer at night, or can
this virtue be attained simply by reciting these verses at night, whether
during prayer or otherwise?Both are
possible. The former is supported by the report narrated by Abu Dawood
(1398) from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with
him), who said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: “Whoever prays qiyaam reciting ten verses will not be
recorded as one of the heedless. Whoever prays qiyaam reciting one hundred
verses will be recorded as one of the devout. Whoever prays qiyaam reciting
one thousand verses will be recorded as one of those who collected a great
deal of reward.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood
(1264).It says in
‘Awn al-Ma’bood: What is meant here is qiyaam al-layl. Hence Ibn
Hibbaan narrated this hadeeth in the chapters on qiyaam al-layl in his
Saheeh (4/120), and gave it the title: “Statement that the one who prays
qiyaam reciting ten verses is not heedless.”This is also
supported by the hadeeth of Abu Hurayrah (may Allaah be pleased with him)
which says: “Whoever prays at night reciting one hundred verses will not be
recorded as one of the heedless, and whoever prays at night with two hundred
verses will be recorded as one of the sincere and devout.” Narrated by
al-Haakim (1/452) and classed as saheeh according to the conditions of
Muslim. But al-Albaani was of the view that it is da’eef, as it says in
al-Saheehah (2/243) and Da’eef al-Targheeb (1/190).In the
report narrated by Ibn Khuzaymah (2/180) it says: “The one who offers these
prescribed prayers regularly will not be recorded as one of the heedless,
and whoever recites one hundred verses at night will not be recorded as one
of the heedless.”Al-Albaani
said in al-Saheehah (643): Its isnaad is saheeh according to the
conditions of the two Shaykhs (al-Bukhaari and Muslim).The fact
that recitation is mentioned alongside the prescribed prayer suggests that
the command is to recite it during the prayer, i.e., the night prayer.Hence Ibn
Khuzaymah narrated that hadeeth of Abu Hurayrah (may Allaah be pleased with
him) in a chapter called “The virtue of reciting one hundred verses in the
night prayer, because the one who recites one hundred verses in the night
prayer will not be recorded as being among the heedless.” It was also
narrated by Muhammad ibn Nasr al-Marwazi in his book Qiyaam al-Layl
(164) in the chapters that speak of reciting in the night prayer.And this
virtue may also be attained by the one who recites this number of verses at
night in general, whether that is during prayer or otherwise, before going
to sleep or after waking up, if he wakes during the night. This general
meaning was understood by many of the scholars when they narrated the
hadeeth in their collections of hadeeth. Al-Daarimi (may Allaah have mercy
on him) included it in a chapter called “The virtue of one who recites ten
verses” (2/554).Al-Haakim
included it in his Mustadrak (1/738) in a chapter called “Reports
concerning the virtue of the Qur’aan in general.”Al-Mundhiri
included it in al-Targheeb wa’l-Tarheeb (2/76) in a chapter called
“Encouragement to recite Qur’aan in prayer and at other times, and the
virtue of learning it and teaching it.”He mentioned
it a second time in a chapter entitled “Encouragement to recite adhkaar to
be said by night and by day, not just in the morning and in the evening”
(2/116).Al-Nawawi
(may Allaah have mercy on him) said in al-Adhkaar (1/255):Reciting
Qur’aan is the most important of adhkaar, which should be done regularly. No
day or night should be without it and it may be attained by reciting a few
verses.Then he
mentioned a number of ahaadeeth including the hadeeth of Abu Hurayrah that
we have quoted above. End quote.It is hoped
that the one who recites ten verses at night will not be recorded among the
heedless, whether he recites them during his night prayer or otherwise, for
the bounty of Allaah is great indeed.In Saheeh
Muslim (789) it is narrated from Ibn ‘Umar (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said: “If
the companion of the Qur’aan persists in reciting it by night and by day, he
will remember it, but if he does not do that he will forget it.”The apparent
meaning of the hadeeth is that what is meant by qiyaam here (idha qaama
= if [he] persists) is broader in meaning than the idea of praying qiyaam.
Al-Manaawi (may Allaah have mercy on him) said: i.e., if he commits himself
to reading Qur’aan at night and during the day, and does not neglect that…
This is a recommendation to read Qur’aan constantly, without singling out a
specific time or place. End quote.Thirdly:
In the
Sunnah it is recommended for the Muslim to recite certain verses when he
goes to bed.Among the
soorahs and verses which we are recommended to recite are the following:1 – Aayat
al-Kursiy (al-Baqarah 2:255)It says in a
mu’allaq report narrated in Saheeh al-Bukhaari (2311) that Abu
Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) appointed me to guard the zakaah
of Ramadaan, then someone came and started rummaging in the foodstuff … and
at the end of the hadeeth he said: “When you go to your bed, recite Aayat
al-Kursiy, for there will remain with you a guardian from Allaah, and no
devil will approach you, until morning comes.” The Prophet (peace and
blessings of Allaah be upon him) said: “He told you the truth although he is
a liar. That was a devil.”2 – The last
two verses of Soorat al-BaqarahIt was
narrated from Abu Mas’ood al-Ansaari (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: “Whoever
recites the last two verses of Soorat al-Baqarah at night, they will suffice
him.” Narrated by al-Bukhaari (5009) and Muslim (2714). Ibn al-Qayyim said
in al-Waabil al-Sayyib (132): They will suffice him against any evil
that may harm him.It was
narrated that ‘Ali (may Allaah be pleased with him) said:“I did not
think that any sane person could sleep without reciting the last three
verses of Soorat al-Baqarah.”In
al-Adhkaar (220), al-Nawawi attributed it to the report of Abu Bakr ibn
Abi Dawood, then he said: It is saheeh according to the conditions of
al-Bukhaari and Muslim.3, 4 –
Soorat al-Isra’ and Soorat al-ZumarIt was
narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet
(peace and blessings of Allaah be upon him) would not go to sleep until
he had recited Bani Israa’eel (Soorat al-Isra’) and al-Zumar.Narrated by
al-Tirmidhi (3402) who said: it is a hasan hadeeth. It was also classed as
hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar (3/65), and it was
classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.5 – Soorat
al-KaafiroonIt was
narrated that Nawfal al-Ashja’i (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said to
me: “Recite Qul yaa ayyuha’l-kaafiroon then go to sleep at the end of
it, for it is a disavowal of shirk.”Narrated by
Abu Dawood (5055) and al-Tirmidhi (3400); classed as hasan by Ibn Hajar in
Nataa’ij al-Afkaar (3/6); classed as saheeh by al-Albaani in
Saheeh Abi Dawood.6, 7, 8 –
al-Ikhlaas and al-Mi’wadhatayn [i.e., the last three soorahs of the
Qur’aan]It was
narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the
Prophet (peace and blessings of Allaah be upon him) went to bed every
night, he would hold his hands together and blow into them, and recite into
them Qul Huwa Allaahu Ahad, Qul a’oodhu bi rabb il-falaq and
Qul a’oodhu bi rabb il-naas. Then he would wipe them over whatever he
could of his body, starting with his head and face and the front of his
body, and he would do that three times. Narrated by al-Bukhaari (5017).It was
narrated that Ibraaheem al-Nakha’i said:They
regarded it as mustahabb to recite these soorahs every night three times:
Qul Huwa Allaahu Ahad and al-Mi’wadhatayn. Al-Nawawi said in
al-Adhkaar (221): its isnaad is saheeh according to the conditions of
Muslim.Fourthly:
Al-Nawawi
(may Allaah have mercy on him) said in al-Adhkaar (221):It is better
for a person to do all that has been narrated of this matter, but if he
cannot do that he should do whatever he is able to do. End quote.It is not
essential to read from the Mus-haf. It is sufficient for the Muslim to
recite whatever he can from memory of the passages mentioned above, and
Allaah will decree for him what He has promised.And Allaah
knows best.
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