Bukhari

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:
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: Benefits and Issues: (1)
Imam Muslim has not mentioned the name of the narrator between himself and Layth bin Sa'd here, which is why this narration is considered mu'allaq (suspended). Imam Bukhari rahimahullah has narrated this hadith as "Yahya bin Bukayr rahimahullah from al-Layth." According to Imam Nawawi rahimahullah, there are twelve or fourteen mu'allaq narrations in Sahih Muslim.

(2)
Imam Muslim rahimahullah has mentioned the name of the freed slave (mawla) of Hazrat Maymunah radi Allahu anha as Abdur Rahman bin Yasar, whereas other imams (Bukhari rahimahullah, Abu Dawud rahimahullah, Nasa'i rahimahullah, and others) have stated his name as Abdullah bin Yasar.

(3)
Imam Muslim has narrated this hadith from Abu al-Jahm al-Ansari, whereas Imam Bukhari rahimahullah has mentioned his name as Abu al-Jahm, and this is correct.

(4)
It is permissible to wipe (for tayammum) on an unbaked (mud) wall without permission, as striking the wall with the hand does not cause it any harm, and performing tayammum with an unbaked wall is valid.

(5)
If there is a need and water is not available, and there is an urgent necessity, then performing tayammum is permissible even in a state of residence (not just travel). Also, from this hadith it is understood that the Prophet sallallahu alayhi wa sallam considered it better to reply to salam (greeting of peace) while in a state of purity (taharah).

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.