Bukhari

Hadith Commentary:
In the narration of Abu Dharr, it is stated as follows:
Among the "Ha Mim" surahs, I (recite) Ha Mim al-Dukhan and ‘Amma Yatasa’aloon.
In the narration of Ibn Khuzaymah, it is stated: among them, the first surah is Surah al-Rahman and the last is al-Dukhan.
From this narration, it is derived that the codex (mushaf) of Ibn Mas’ud radi Allahu anhu was neither in the ‘Uthmani order nor in the order of revelation. It is said:
The codex of Ali radi Allahu anhu was in the order of revelation.
At the beginning was Surah Iqra’, then Surah al-Muddathir, then Surah al-Qalam, and likewise, all the Makkan surahs came first.
Then the Madinan surahs, and the order of the ‘Uthmani codex was established by the opinion and ijtihad (independent reasoning) of the Companions radi Allahu anhum.
This is the view of the majority of scholars, i.e., regarding the order of the surahs, but the order of the verses is, by consensus of the scholars, tawqifi (divinely ordained); that is, as they were first written, Jibril (Gabriel) would tell the Prophet sallallahu alayhi wa sallam, “Place this verse here and that verse there,” so it is not permissible in any way to advance or delay the verses. There is a hadith of similar purport which has been narrated by al-Hakim and al-Bayhaqi.
Al-Hakim said it is authentic (sahih).
Al-Bukhari has connected it in ‘Alamat al-Nubuwwah’.
The Hafiz (Ibn Hajar) says:
“‘Ala ta’lif Ibn Mas’ud fihi dalalatun ‘ala anna ta’lif Ibn Mas’ud ‘ala ghayr al-ta’lif al-‘Uthmani wa kana awwaluhu al-Fatiha thumma al-Baqara thumma al-Nisa’ thumma Aal ‘Imran wa lam yakun ‘ala tartib al-nuzul wa yuqalu inna mushaf ‘Ali kana ‘ala tartib al-nuzul awwaluhu iqra’ thumma al-muddathir thumma al-nun wa al-qalam thumma al-muzzammil thumma tabbat thumma al-takwir thumma sabbih isma wa hakadha ila akhir al-makki thumma al-madani wallahu a’lam.”
(Fath al-Bari)
That is, the phrase “‘ala ta’lif Ibn Mas’ud” is evidence that the Qur’an compiled by Ibn Mas’ud was different from the ‘Uthmani codex; in it, the first was Surah al-Fatiha, then Surah al-Baqara, then Surah al-Nisa’, then Surah Aal ‘Imran, and it was not according to the order of revelation. However, it is said that the codex of Ali was according to the order of revelation.
It began with Surah Iqra’,
then Surah al-Muddathir, then Surah Nun (al-Qalam), then Surah al-Muzzammil, then Surah Tabat (al-Masad), then Surah al-Takwir, then Surah Sabbih Isma (al-A’la), and so on, first the Makkan surahs, then the Madinan surahs were included in it.
In any case, whatever happened, happened under the divine will, so that today the ‘Uthmani codex is prevalent in the Islamic world, and the other codices have been made to disappear by divine power, so that no difference could arise in the Qur’an itself among the Ummah.
By Allah’s help, this is how it happened and will remain so until the Day of Judgment.
﴿Wa law kariha al-kafirun﴾ (“Even if the disbelievers dislike it”).

Hadith Commentary:
➊
We have previously detailed in the Book of Prayer (Kitab al-Salat) those surahs which the Messenger of Allah (sallallahu alayhi wa sallam) used to recite in pairs during prayer.

➋
From this hadith, it is understood that the arrangement of the mushaf of Abdullah ibn Mas'ud (radi Allahu anhu) was different from the Uthmani Mushaf. In it, Surah al-Fatiha came first, then Surah al-Baqarah, after that Surah al-Nisa', and then Surah Al 'Imran, and this was not according to the order of revelation either.

➌
It is stated that the mushaf of Ali (radi Allahu anhu) was according to the order of revelation, and it began with Surah Iqra', then Surah al-Muddathir, after that Surah Nun; that is, first the Makkan surahs were included, and then the Madinan surahs.

➍
In any case, today only the Uthmani Mushaf is prevalent in the world. Allah, the Exalted, has granted it acceptance which was not given to other masahif. Most likely, this mushaf is arranged in the same order in which the Messenger of Allah (sallallahu alayhi wa sallam) did the final review with Jibril (alayhis salam). And Allah knows best.

Hadith Commentary:
The pairs of surahs indicated by Abdullah ibn Mas'ud (radi Allahu anhu) differ in some cases from the current order of the Mushaf. The details are as follows:
➊ Surah ar-Rahman and Surah an-Najm.
➋ Surah al-Qamar and Surah al-Haqqah.
➌ Surah adh-Dhariyat and Surah at-Tur.
➍ Surah al-Waqi'ah and Surah Nun.
➎ Surah al-Ma'arij and Surah an-Nazi'at.
➏ Surah al-Mutaffifin and Surah Abasa.
➐ Surah ad-Dahr and Surah al-Qiyamah.
➑ Surah al-Muzzammil and Surah al-Muddathir.
➒ Surah an-Naba and Surah al-Mursalat.
➓ Surah at-Takwir and Surah ad-Dukhan.

They are referred to as the surahs of al-Mufassal due to the majority, because Surah ad-Dukhan is not among the Mufassal.

(Fath al-Bari: 2/336)

From this hadith, the permissibility of reciting two surahs in one rak'ah and reciting contrary to the current order is understood.

And Allah knows best.

Hadith Commentary: Benefits and Issues: (1)
Shaqiq is the name of Abu Wa’il, and Umm Abd is the mother of Abdullah ibn Mas’ud radi Allahu anhu.

(2)
According to the manuscript of Abdullah ibn Mas’ud radi Allahu anhu, the paired surahs are as follows:
(1)
Ar-Rahman.
An-Najm.
(2)
Iqtarabat as-Sa’ah and Al-Haqqah.
(3)
At-Tur and Adh-Dhariyat.
(4)
Al-Waqi’ah and Nun.
(5)
Sa’ala Sa’ilun and An-Nazi’at.
(6)
Wailun lil-Mutaffifin and Abasa.
(7)
Al-Muddathir and Al-Muzzammil.
(8)
Hal Ata ‘ala al-Insan and La Uqsimu.
(9)
‘Amma Yatasa’alun and Al-Mursalat.
(10)
Ad-Dukhan and Idha ash-Shamsu Kuwwirat.
Among these, the only surah with “Ha Mim” is Ad-Dukhan, and by predominance, Idha ash-Shamsu is also counted among the “Al-Ha Mim” group.

(3)
The intent of Abdullah ibn Mas’ud radi Allahu anhu is that the Noble Qur’an should be recited with pauses, reflecting and pondering over its meanings and implications. Whoever completes one manzil (portion) in a single rak’ah cannot reflect upon it; therefore, whoever is not acquainted with the meanings of the Noble Qur’an may recite as much as he wishes. It is established from some of the noble Companions radi Allahu anhum ajma’in that they would complete the Qur’an in a single rak’ah, because at that time they would only recite, and would reserve reflection upon the words and meanings for other times. However, the Messenger of Allah sallallahu alayhi wa sallam did not permit Abdullah ibn Mas’ud radi Allahu anhu to recite the Noble Qur’an in less than three nights. (Bukhari)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Āsin:
Water whose taste and color have changed is called mā’ āsin or mā’ yāsin.

(2)
Hadh-dhan ka-hadh-dhi ash-shi‘r:
Just as poetry is memorized and transmitted quickly and thoughtlessly, in the same way, you recited so many surahs in a single rak‘ah without reflection or deliberation. There is haste in the transmission and narration of poetry, but when recited in a gathering, it is done with melody and pleasant intonation.

(3)
Lā yujāwizu tarāqiyahum:
Taraquah refers to the collarbone. That is, the recitation does not reach the heart and does not affect it; it merely remains on the tongue, or it does not ascend and does not attain the honor of acceptance with Allah, the Exalted.

Benefits and Issues:
The first seven surahs of the Noble Qur’an are called ṭiwāl (long ones), and the next two surahs whose verses are above one hundred are called mi’īn, and those after them whose verses are less than one hundred are called mathānī, and after that, the surahs beginning from Surah Ḥujurāt are called mufassal. From Ḥujurāt to Surah Burūj are ṭiwāl mufassal, beyond that up to ﴿لَمْ يَكُنِ الَّذِينَ كَفَرُوا﴾ are awsaṭ mufassal, and from there to the end are qisār mufassal. Thus, when the person named Nahīk recited the last manzil in a single rak‘ah, ʿAbdullah radi Allahu anhu said that you did not recite with pause, reflection, and contemplation. In the narration of Ibn Numayr, the name of Nahīk ibn Sinān is not mentioned; rather, it is mentioned that a man from Banu Bajīlah came.

1:
These surahs are:
Ar-Rahman (﴿الرَّحْمنُ﴾) and An-Najm (﴿النَّجْم﴾) in one rak‘ah,
Iqtarabat (﴿اِقْتَرَبَتْ﴾) and Al-Haqqah (﴿الْحَآقَّہ﴾) in one rak‘ah,
Adh-Dhariyat (﴿الذّارِیَات﴾) and At-Tur (﴿الطُّوْر﴾) in one rak‘ah,
Al-Waqi‘ah (“Waqi‘ah”) and Nun (“Nun”) in one rak‘ah,
Sa’ala Sa’ilun (﴿سَأَلَ سَائِلٌ﴾) and An-Nazi‘at (﴿وَالنَّازِعَات﴾) in one rak‘ah,
‘Abasa (﴿عَبَسَ﴾) and Waylun lil-Mutaffifin (﴿وَیْلٌ لِّلْمُطَفِّفِیْن﴾) in one rak‘ah,
Al-Muddaththir (﴿الْمُدَّثِّرْ﴾) and Al-Muzzammil (﴿الْمُزَّمِّل﴾) in one rak‘ah,
Hal Ata ‘ala Al-Insan (﴿هَلْ أَتَی عَلَی الْإِنْسَانِ﴾) and La Uqsimu (﴿لَاأُقْسِمُ﴾) in one rak‘ah,
‘Amma Yatasa’alun (﴿عَمَّ یَتَسَألُوْن﴾) and Al-Mursalat (﴿الْمُرْسَلَات﴾) in one rak‘ah,
and Ash-Shams Kuwwirat (“Ash-Shams Kuwwirat”) and Ad-Dukhan (“Ad-Dukhan”) in one rak‘ah.

1396. Commentary:
➊ According to Shaykh al-Albani rahimahullah, the details regarding the forms (of recitation) in this are not authentic.
➋ Reciting the Noble Qur’an without tartil (measured recitation) and understanding is disliked and blameworthy. However, common and simple people are exempted.
➌ The fact that the Messenger of Allah sallallahu alayhi wa sallam would sometimes recite Surah al-Baqarah, al-Nisa’, and Al ‘Imran, etc., in the night prayer (tahajjud) is to be understood as occurring on certain occasions. Otherwise, his recitation was generally of moderate length.
➍ The Messenger of Allah sallallahu alayhi wa sallam, during his lifetime, had the Noble Qur’an compiled and arranged. However, it was written on various sheets, tablets, and pieces of leather. Abu Bakr al-Siddiq radi Allahu anhu, and later ‘Uthman radi Allahu anhu, gathered it into a single mushaf (codex) and upon a single mode of recitation. The various Companions radi Allahu anhum who had their own copies, their arrangement was different.

1007. Commentary: In the codex (mushaf) of Ibn Mas'ud radi Allahu anhu, the order of the surahs was somewhat different from that of the Uthmani codex, therefore the order of his detailed surahs differed from the current arrangement of the Noble Qur'an. With Ubayy ibn Ka'b radi Allahu anhu, the order was according to the sequence of revelation.