Praise be to Allaah.
Reading later parts of the Qur’aan before earlier parts is called Tankees (inversion).
There are different types of Tankees:
Tankees al-Huroof (inversion of letters)
Tankees al-Kalimaat (inversion of words)
Tankees al-Aayat (inversion of verses)
Tankees al-Suwar (inversion of Soorahs)
Tankees al-Huroof (inversion of letters) means putting a later letter before a previous letter in one word, for example, instead of “Rabb” one reads “Barr”
Undoubtedly this is haraam, and invalidates a person's prayer, because it changes the Qur’aan from the way in which it was spoken by Allaah, and usually alters the meaning in a drastic manner.
(Al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 3/110)
Tankees al-Kalimaat (inversion of words) means putting a later word before a previous word, for example, instead of “Qul huwa Allaahu ahad”, one reads “Ahad Allaah huwa qul”!
This also is undoubtedly haraam, because it changes the Qur’aan from the way in which it was spoken by Allaah.
(Al-Sharh al-Mumti’, 3/110)
Tankees al-Aayat (inversion of verses) means reciting a later aayah before a previous aayah, for example, reciting “min sharr il-waswaas il-khannaas” before “ilaah il-naas”!
Concerning this, al-Qaadi ‘Ayyaad (may Allaah have mercy on him) said:
There is no dispute concerning the order of the aayahs in each soorah. This is something which is Tawqeefi, i.e., based on revelation [and is not open to ijtihaad], and the order is that which now appears in the Mus-haf, and this is how the ummah transmitted it from the Prophet (peace and blessings of Allaah be upon him).
(Sharh al-Nawawi, 6/62. This was also the view of Ibn al-‘Arabi, as stated in al-Fath, 2/257).
Shaykh Ibn ‘Uthaymeen said:
Tankees al-aayaat (inverting verses) is also haraam according to the most correct view, because the order of the aayahs is tawqeefi (something which is based on revelation [and not open to ijtihaad]). The meaning of “tawqeefi” is that it was dictated by the order of the Messenger (peace and blessings of Allaah be upon him).
(al-Sharh al-Mumti’, 3/110).
Tankees al-Suwar (inversion of Soorahs) means, reciting later soorahs before earlier ones, for example, reciting Aal ‘Imraan before al-Baqarah.
In the Sunnah there is evidence that supports the view that it is permissible:
It was reported from Anas ibn Maalik (may Allaah be pleased with him) that a man from among the Ansaar used to lead them in prayer in the mosque of Qubaa’. Every time he led them in prayer, he would start his recitation with “Qul huwa Allaahu ahad”, then when he finished it, he would recite another soorah. He did that in every rak’ah. His companions spoke with him and said, “You always start with this soorah, then you do not think it is enough and you recite another. Either you should recite this soorah alone, or you should leave it and recite another.” He said, “I am not going to stop reciting it. If you like, I will lead you in prayer as I have been doing, and if you do not like it, I will leave you.” They felt that he was one of the best of them, and they did not want anyone else to lead them in prayer. When the Prophet (peace and blessings of Allaah be upon him) came to them, they told him about this. He said, “O So and so, what is stopping you from doing what your companions tell you? What makes you keep on reciting this soorah in every rak’ah?” He said, “I love it.” He said, “Your love for it will grant you admittance to Paradise.” (Narrated by al-Bukhaari mu’allaqan, and by al-Tirmidhi with an isnaad similar to that of al-Bukhaari, 2901).
The evidence in this report is the fact that the man recited Soorat al-Ikhlaas in his prayer before any other soorah that comes before it (in the Mus-haf), and the Prophet (peace and blessings of Allaah be upon him) approved of that.This is the action of ‘Umar (may Allaah be pleased with him).
The Prophet (peace and blessings of Allaah be upon him) and the ummah after him in all ages regarded it as permissible to differ from the order of soorahs in prayer, and when studying and teaching.
Al-Imaam al-Bukhaari said:
Al-Ahnaf recited al-Kahf in the first rak’ah and Yoosuf or Yoonus in the second, and he said that he had prayed Fajr with ‘Umar and he had done the same.
(Baab al-Jam’ bayna Sooratayn fi’l-Rak’ah, in Kitaab al-Adhaan).
