Benefits of the Hadith: ( ... Is it too difficult for any of you to read a third of the Qur'an in a night? They said: How can one read a third of the Qur'an? He said: )

The Shaykh : These hadiths explain the virtue of the Surah , which is called the Surah of Sincerity, either because Allah made it pure for Himself, or because it purifies its reciter from associating partners with Allah. Is it not permissible for us to say both? Yes, indeed, it is for both reasons. Allah made it pure for Himself, so He did not mention in it anything related to other than His attributes, and it purifies its reciter from associating partners with Allah because it contains the perfection of the oneness of Allah. Thus, it is equal to a third of the Qur'an by explicit text. In his statement (peace and blessings be upon him) However, it is reported from some of the Companions and some of the Salaf that they used to read the entire Qur'an in their tahajjud, either in one rak'ah or in more. The usual, predominant reading does not reach this level. And in his statement (peace and blessings be upon him) , there is clear evidence that it is equal to a third of the Qur'an. Why is it equal to a third of the Qur'an? The scholars said that the Qur'an is divided into three sections: rulings, news about Allah, and news about His creations, including previous nations and subsequent events. These are three sections. "Say, He is Allah, the One" encompasses what? News about Allah. This is why the Companion said that it is the description of the Most Merciful, and the Prophet (peace and blessings be upon him) approved him for that. So it includes all the attributes, as will become clear, if Allah wills. Thus, it is equal to a third of the Qur'an for this reason. Then, if it is equal to a third of the Qur'an, does it take the place of a third of the Qur'an and suffice for what a third of the Qur'an suffices for? No. For this reason, if a person recites it three times in one rak'ah, it does not suffice for him in place of reciting al-Fatihah, because equivalence in reward and recompense does not imply sufficiency. Equivalence in reward does not imply sufficiency. The evidence for this is that whoever says, "There is no god but Allah alone, with no partner, to Him belongs the dominion and to Him belongs the praise, and He is over all things competent," ten times, is as if he had freed four slaves from the descendants of Isma'il. If a person had one neck to free and he said this dhikr ten times, it would not suffice for the one neck, let alone the four. And this is evidence that what is equivalent in reward does not suffice in place of the equivalent.