Nowadays, the juz’ ‘Amma – the last thirtiest of the quranic canonical corpus – is among the most popular parts of the Qur’an in terms of recitational education. In this paper, I will try to trace the “proto-juz’ ‘Amma recitation practice” back into the first centuries of Islam, by exploring the “Excellence of the Qur’an” literature (Fada’il al-Qur’an), early hadith collections and other early materials (such as the Muwatta’). These early sources mention the division of the Qur’an into units of recitation such as hizb (pl. ahzab), and juz’ (pl. ajza’), a practice also attested by codicology (Déroche 2003, “Manuscripts of the Qur’an”, EQ). But these sources also focus on specific suras; some suras from the last juz’ received particular attention (especially Q87, Q99, Q109, Q112, Q113-Q114). In what concerns the quantity of text to be recited, the traditions value recurrent recitation and, at the same time, express a concern about what is the maximum quantity of Qur’an recitation one can perform within a single day, or about the practice of “gathering” recitation (such as: to read ten suras within one rak‘a, to read the whole Qur’an in one night, etc.); these aspects are correlated to the issue of the value of the recitation of certain verses (for example, who has recited Q112 has recited one third of the Qur’an, etc.). A close analysis of the traditions reveals a tension – and a debate – between the desire to render quranic recitation more accessible and the importance in keeping all the parts of the Qur’an as being equally an authoritative divine message. Is this debate parallel to the one about reciting the Qur’an with tones (cf. Melchert, “The Controversy Over Reciting The Qurʾân With Tones (al Qirâʾah bi’l Alḥân)”, JIQSA 2019)? How much does it relate to the tendency of developing traditions that support the idea that the recitation of specific suras brings hasanat, etc. ? (cf. Afsaruddin, “In Praise of the Word of God: Reflections of Early Religious and Social Concerns in the Fada'il al-Qur'an Genre”, JQS 2002). These are among the questions that will be raised, trying to assess whether, maybe in a parallel way to today’s usages of the juz’ ‘Amma, the specific usages of certain short suras from the end of the mushaf, as expressed in 2nd/8th and 3rd/9th c. sources, relate to practical objectives in terms of promoting quranic recitation.