The Order of Surahs in Recitation

Written by: Shaykh Mubashir Ahmad Rabbani (May Allah preserve him)

Question:

Is it necessary to maintain the order of Surahs in recitation after Surah Al-Fatiha during prayer? Some of our brothers consider this to be a Sunnah. Please explain in detail.

Answer:

It is better to follow the current order of the Qur’an when reciting in prayer, but if at any time the order is mixed up, there is no harm in it. This is supported by several authentic Hadiths, and it does not cause any disruption or fault in the prayer.

1. Narration from Hudhayfah (رضي الله عنہ):Hudhayfah (رضي الله عنہ) reported: "One night, I prayed with the Messenger of Allah (صلى الله عليه وسلم), and he began reciting Surah Al-Baqarah. I thought he would bow after a hundred verses, but he continued. I thought he would bow after two hundred verses, but he continued. I thought he would finish the Surah in two rak'ahs, but he continued. Finally, after finishing Surah Al-Baqarah, he started reciting Surah An-Nisa, then Surah Aali Imran. He recited them slowly, pausing to make tasbih when he came across an Ayah of glorification, asking when he came across a question, and seeking refuge when he came across a verse of seeking refuge."
   [Sahih Muslim, Book of Prayer for Travelers, Hadith 772; Sunan An-Nasa'i 1665; Ahmad 382/5]

This narration demonstrates that the Prophet (صلى الله عليه وسلم) did not follow the traditional order of Surahs; he started with Surah Al-Baqarah, then Surah An-Nisa, and later Surah Aali Imran, even though Surah Aali Imran comes after Surah An-Nisa. Thus, this indicates that maintaining the order of Surahs during recitation in prayer is not mandatory.

Imam Sindhi states:

"The narration implies that maintaining the order of Surahs in recitation is not obligatory."
[Hashiyah al-Sindhi on An-Nasa'i, 250/2]

1. Narration from Anas (رضي الله عنہ):Anas (رضي الله عنہ) narrated: "An Ansari man used to lead prayer in the mosque of Quba. Every time he recited a Surah, he would begin with Surah Al-Ikhlas, and after finishing it, he would recite another Surah. This pattern continued in every rak'ah. His companions discussed and said, 'You start with Surah Al-Ikhlas and then recite another Surah; why don't you either always recite Surah Al-Ikhlas or choose another Surah?' He replied, 'I will not abandon it. If you prefer, I can lead you in prayer, otherwise, I will leave.' His companions considered him the best among them, so they did not object. When the Prophet (صلى الله عليه وسلم) was informed, he asked, 'What prevented you from listening to your companions? What made you insistent on reading Surah Al-Ikhlas in every rak'ah?' The man replied, 'I love it.' The Prophet (صلى الله عليه وسلم) said, 'Your love for it will admit you into Paradise.'"
   [Sahih al-Bukhari, Book of Adhan, Hadith 774; Sunan at-Tirmidhi, Hadith 2901]

From this Hadith, it is evident that the Prophet (صلى الله عليه وسلم) did not object to reciting Surah Al-Ikhlas first in each rak'ah, which indicates that the order of Surahs is not a strict requirement.

1. Narration from Abdullah bin Shaqiq:Abdullah bin Shaqiq reported: "We prayed behind Al-Ahnaf bin Qais. In the first rak'ah, he recited Surah Al-Kahf, and in the second rak'ah, he recited Surah Yunus. He claimed that he prayed behind Umar ibn al-Khattab (رضي الله عنہ), and he also recited Surah Al-Kahf in the first rak'ah and Surah Yunus in the second rak'ah."
   [Tafseer al-Taleeq, 313/2; Sahih al-Bukhari, al-Fath 257/2]

This narration shows that Umar ibn al-Khattab (رضي الله عنہ) did not follow the standard order of Surahs when reciting in prayer. He began with Surah Al-Kahf in the first rak'ah and Surah Yunus in the second, which further indicates that maintaining the order of Surahs in prayer is not obligatory.

Conclusion:​

The above-mentioned authentic Hadiths and narrations clarify that it is not necessary to maintain the order of Surahs in prayer. Therefore, those who have considered this a Bid'ah (innovation) should reconsider their views, as their statements are based on ignorance and prejudice, with no solid Shari'ah evidence to support them. May Allah guide them to the right path.