Praise be to Allaah.
There is nothing wrong with a Muslim singling out a soorah
from the Book of Allah for extra attention, whether that is reciting it or
listening to it or learning about its meanings and the like, and learning
about what it contains of rulings, exhortation, warnings and so on, without
that leading to neglect of the rest of the Qur’aan and neglecting to recite
it, so long as that is based on some special reasons such as trying to
develop a deeper understanding of the soorah or because one feels moved by
its contents and the like. It should not be based on a belief in a
particular virtue of that soorah for which there is no proof in sharee‘ah.
In a hadeeth that was narrated and classed as hasan by
at-Tirmidhi (3297), it says that the Prophet (blessings and peace of Allah
be upon him) said: “Hood, al-Waaqi‘ah, al-Mursalaat, ‘Amma yatsaa’iloon
[al-Naba’] and Idha ash-‘shamsu kuwwirat [al-Takweer] have made my
hair turn grey.”
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
An-Nasaa’i (1010) narrated that Abu Dharr said: The Prophet
(blessings and peace of Allah be upon him) prayed qiyaam all night,
repeating the verse (interpretation of the meaning): “If You punish them,
they are Your slaves, and if You forgive them, verily You, only You are the
All-Mighty, the All-Wise” [al-Maa’idah 5:118].
Classed as saheeh by al-Albaani in
Abu Nu‘aym narrated in al-Hilyah (2/55) with a saheeh
isnaad that ‘Urwah ibn az-Zubayr said: I entered upon Asma’ bint Abi Bakr
when she was praying and I heard her reciting this verse (interpretation of
the meaning): “But Allah has been gracious to us, and has saved us from
the torment of the Fire” [at-Toor 52:27], then she started seeking
refuge with Allah (and continued to do so). I got up to leave when she was
still seeking refuge with Allah, and I went to the marketplace. And when I
came back, she was still weeping and seeking refuge with Allah.
Ibn Sa‘d narrated in at-Tabaqaat (7/150) from Bahz ibn
Hakeem that Zaraarah ibn Awfa led them in praying Fajr in the mosque of Banu
Qushayr, and he recited until he reached the words (interpretation of the
meaning), “Then, when the Trumpet is sounded (i.e. its second blowing);
Truly, that Day will be a Hard Day. Far from easy for the disbelievers”
[al-Muddaththir 74:8-10], whereupon he fell down dead. Bahz said: I was
one of those who carried him.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was
What is the ruling on preferring one soorah to another,
especially since I love to recite Soorah Maryam sometimes, for example,
because I feel comfort and joy when I recite it?
He replied: There is nothing wrong with a person preferring
one soorah of the Qur’aan over another for some reason. All of it is the
word of Allah, may He be glorified and exalted. With regard to the One Who
spoke its words, namely Allah, may He be glorified and exalted, there is no
differentiation. But with regard to what it includes of great meanings,
there may be some differentiation.
Hence it is proven from the Prophet (blessings and peace of
Allah be upon him) that “The greatest soorah of the Book of Allah is Soorat
al-Faatihah and the greatest verse in the Book of Allah is Aayat al-Kurisy.”
The Prophet (blessings and peace of Allah be upon him) sent
one of the Sahaabah on an expedition, and he used to recite Qur’aan for his
companions and end with Soorat al-Ikhlaas. The Prophet (blessings and peace
of Allah be upon him) said: “Ask him why he does that?” He said: Because it
is a description of the Most Merciful and I love to recite it. The Prophet
(blessings and peace of Allah be upon him) said: “Tell him that Allah loves
It was proven from the Prophet (blessings and peace of Allah
be upon him) that “Soorat al-Ikhlaas is equivalent to one third of the
Qur’aan.” If this questioner loves to recite Soorah Maryam because of what
it contains of great and beneficial stories, and what it contains of mention
of the recompense of the Last Day, and denunciation of the one who
disbelieves and rejects the signs of Allah, and other meanings, there is
nothing wrong with that at all.
End quote from Fataawa Islamiyyah, 4/50
The point is that some parts of the Qur’aan may have a
greater impact on the heart, instilling fear or hope, than other verses or
soorahs. If the reader benefits from reciting that and has the habit of
doing so time after time, there is nothing wrong with it.
Rather what is not allowed is to think that a particular
soorah or verse has some spiritual virtue, or that the one who reads it will
have such and such reward, without that being based on any text of the
Shaykh Bakr Abu Zayd (may Allah have mercy on him) said:
It is an innovation (bid‘ah) to single out without any
evidence, a particular verse or soorah to be recited at a particular time or
in a particular place or for a particular need.
End quote from Bida‘ al-Qiraa’ah, p. 14
For more information please see the answer to question no.
And Allah knows best.