i need proof for this if it's true?

Rimatisma

^^^ما لي وللدنيا؟^^^
somebody told me that while praying when we recite qur'an after alfatiha we should recite the first surahs first as it's in the qur'an, to be more clear:

i wanna pray and recite ayat from surah baqara and surah naba' so i should:
recite some ayahat from surah baqara in the first raka'a and recite surah naba' in the second raka'a,
or at the same raka'a i should recite the first surahs first according to its location in the Qur'an.....

so, is this right??
and if it's right where is the daleel???

jazakum Allah a'anna kola khayr :)
 

muthmainnah

Junior Member
Assalamu'alaikum
To perform salah we must follow the Prophet of Allah.
I give you some hadiths how the prophet of Allah used to perform in his salah, may you can draw the conclusion in it:


**It is sunnah for the person to recite a section of the Qur'an after al-Fatihah during the two rak'ah of the morning prayer and the Friday prayer, and the first two rak'ah of the noon, afternoon, sunset and night prayers, and in all of the rak'ah of the superogatory prayers. Abu Qatadah reported that the Prophet, upon whom be peace, would recite al-Fatihah and some surah in the first two rak'ah of the noon prayer, and only al-Fatihah in the last two rak'ah. Sometimes he would recite some verses. The first rak'ah's recital would be longer than the second. That was how it was done in the afternoon and morning prayers. [al-Bukhari, Muslim and by Abu Dawud]

**He used to start from the beginnning of a soorah, completing it most of the time.155

**He used to say: Give every soorah its share of rukoo' and sujood.156 In another narration: Every soorah should have a rak'ah.157

**Sometimes he would divide the soorah into two rak'ahs158 and sometimes he would repeat the whole soorah in the second rak'ah159.

**Sometimes he would combine two or more soorahs in one rak'ah.160

One of the Ansaar used to lead them in the mosque of Qubaa', and every time he recited a soorah161 for them, he would begin with "Say: He is Allaah, the One and Only " (soorah al- Ikhlaas, 112) until its end, and then recite another soorah with it, and he would do this in every rak'ah. Because of this, his people spoke to him, saying: "You begin with this soorah, and then you do not regard it as enough until you recite another one: you should either recite it (only) or leave it and recite another one. He said: "I will not leave it: if you do not mind me leading you with it, I shall carry on, but if you do not like it, I shall leave you." They knew that he was one of their best, and they did not like to be led by anyone else, so when the Prophet (sallallaahu 'alaihi wa sallam) came to them, they told him the story. He said: O so- and-so, what stops you from doing what your people ask you to? What makes you recite this soorah in every rak'ah? He said: "I love this soorah." He said: Your love for it will enter you into the Garden.162

footnotes:
155 There are many ahadeeth mentioned further on which prove this.

156 Ibn Abi Shaibah (1/100/1), Ahmad & `Abdul Ghani al-Maqdisi in his Sunan (9/2) with a saheeh isnaad.

157 Ibn Nasr & Tahaawi with a saheeh isnaad; I take the meaning of the hadeeth as: Make every rak`ah have a complete soorah. The order is one of preference, not compulsion, from the evidence which follows.

158 Ahmad & Abu Ya`laa from two routes. Also see "Recitation in Fajr prayer".

159 As he did in Fajr, as will follow.

160 Details and sources will follow shortly.

161 i.e. a soorah after al-Fatihah.

162 Bukhaari as ta`leeq & Tirmidhi as mawsool, and he declared it saheeh.


for complete article you can click this site: http://www.muttaqun.com/prayer/notes/notes09.html#fn154
 

muthmainnah

Junior Member
He used to combine the pairs163 of the mufassal164 soorahs, so he used to recite one of the following pairs of soorahs in one rak'ah165:

ar-Rahmaan (55:78)166 & an-Najm (53:62);
al-Qamar (54:55) & al-Haaqqah (69:52);
at-Toor (52:49) & Dhaariyaat (51:60);
al-Waaqi'ah (56:96) & al-Qalam (68:52);
al-Ma'aarij (70:44) & an-Naazi'aat (79:46);
al-Mutaffifeen (83:36) & 'Abasa (80:42);
al-Muddaththir (74:56 ) & al-Muzzammil (73:20);
ad-Dahr (76:31) & al-Qiyaamah (75:40);
an-Naba (78:40) & al-Mursalaat (77:50);
ad-Dukhaan (44:59) & at-Takweer (81:29).

Sometimes he would combine soorahs from the seven tiwaal (long soorahs), such as al-Baqarah, an-Nisaa' and aal-Imraan in one rak'ah during night prayer (below). He used to say: The most excellent prayer is one with long standing.167

http://www.muttaqun.com/prayer/09.html#RTFToC7
 

Rimatisma

^^^ما لي وللدنيا؟^^^
Yap, no doubt about it. People who forbid something which Allah and Rasulullah never forbade it, is deemed a liar and going to the Hellfire, if they hide these facts which came from Rasulullah or forbid it and say that it is a sin.

And INDEED that Allah did have purposes in putting Al Qur'an in that order.


Assalamu'alaikum wa rahmatullaah wa barakaatuh.

may Allah reward you insha'Allah...

He used to combine the pairs163 of the mufassal164 soorahs, so he used to recite one of the following pairs of soorahs in one rak'ah165:

ar-Rahmaan (55:78)166 & an-Najm (53:62);
al-Qamar (54:55) & al-Haaqqah (69:52);
at-Toor (52:49) & Dhaariyaat (51:60);
al-Waaqi'ah (56:96) & al-Qalam (68:52);
al-Ma'aarij (70:44) & an-Naazi'aat (79:46);
al-Mutaffifeen (83:36) & 'Abasa (80:42);
al-Muddaththir (74:56 ) & al-Muzzammil (73:20);
ad-Dahr (76:31) & al-Qiyaamah (75:40);
an-Naba (78:40) & al-Mursalaat (77:50);
ad-Dukhaan (44:59) & at-Takweer (81:29).

Sometimes he would combine soorahs from the seven tiwaal (long soorahs), such as al-Baqarah, an-Nisaa' and aal-Imraan in one rak'ah during night prayer (below). He used to say: The most excellent prayer is one with long standing.167

http://www.muttaqun.com/prayer/09.html#RTFToC7


may Allah reward you.
 

Rimatisma

^^^ما لي وللدنيا؟^^^
from a website which was given above here in this thread::

:
:
:
There was no ijmaa’ (consensus) among the Sahaabah on the order of soorahs; the order in the Mus-haf of ‘Abd-Allaah ibn Mas’ood – for example – is different from that in the Mushafs of others.

In the Sunnah there is evidence that supports the view that it is permissible:

(A) Hudhayfah said: I prayed with the Prophet (peace and blessings of Allaah be upon him) one night, and he started to recite al-Baqarah. I thought, he will do rukoo’ when he reaches one hundred aayaat, but he kept going. I thought, he will complete it in one rak’ah, but he kept going. I thought, he will do rukoo’ now, but he started to recite al-Nisaa’, and he recited all of it, then he started to recite Aal ‘Imraan and recited all of it… (Narrated by Muslim, 772).

The evidence in this hadeeth is that he recited al-Nisaa’ then Aal ‘Imraan.

Al-Nawawi said:

Al-Qaadi ‘Ayyaad said: this contains evidence for those who say that the order of soorahs is the result of ijtihaad on the part of the Muslims when they wrote down the Mus-haf. The Prophet (peace and blessings of Allaah be upon him) did not dictate the order of soorahs; he entrusted this task to his ummah after his death. This is the view of Maalik and the majority of the scholars, and was the view favoured by al-Qaadi Abu Bakr al-Baaqillaani. Ibn al-Baaqillaani said: it is the more correct of the two views, although both are possible.

He said: what we say is that the order of soorahs is not binding when writing, praying, studying, teaching or learning. There is no report from the Prophet (peace and blessings of Allaah be upon him) concerning that which would make it forbidden to differ from it. Hence the order of soorahs in the various Mus-hafs differed, before the Mus-haf of ‘Uthmaan.

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.

He said: with regard to the view of those scholars who say that (the order of soorahs) was set by the Prophet (peace and blessings of Allaah be upon him) and that he put them in the same order as appears in the Mus-haf of ‘Uthmaan – and that the different orders came about before they heard of his ruling and his final review of the Qur’aan with Jibreel – they interpret the fact that he (peace and blessings of Allaah be upon him) recited al-Nisaa’ first and then Aal ‘Imraan as meaning that this happened before the final ruling was dictated, and these two soorahs appear in this order in the Mus-haf of Ubayy.

He said: there is no dispute concerning the fact that a person who is praying may recite in the second rak’ah a soorah which comes before the soorah which he recited in the first rak’ah; but it is makrooh to do this in one rak’ah, or when reciting Qur’aan outside of salaah.

He said: but some of them permitted this.


The prohibition of the Salaf against reading the Qur’aan backwards is interpreted as referring to those who read from the end of a soorah to the beginning.

He said: there is no dispute concerning the fact that the order of aayaat in each soorah is based on revelation from Allaah and is as it now appears in the Mus-haf and as it was transmitted by the ummah from the Prophet (peace and blessings of Allaah be upon him).

(End of the comments of al-Qaadi ‘Ayyaad). And Allaah knows best.

(Sharh Muslim, 6/61, 62).

Al-Sindi said:

The phrase [in the hadeeth of Hudhayfah] “then he started to recite Aal ‘Imraan” means that it is not obligatory to follow the order of soorahs when reciting.

(Sharh al-Nisaa’i, 3/226).

(B) 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.

(C) This is the action of ‘Umar (may Allaah be pleased with him).

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).

With regard to the latter part of your question, we say:

It is permissible to recite aayahs 50-60 of al-Baqarah in the first rak’ah, then to recite aayahs 1-20 of al-Baqarah in the second rak’ah, because then the meaning of the passage will be complete.

But reciting aayahs 10-20 means that one is cutting off the meaning, so it is better not to do this. Perhaps you mentioned the numbers only by way of example and you did not mean these particular aayaat. And Allaah knows best.


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