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First rak’ah longer than second

Fatwaa ID: 2354

Question:
Assalamu alaikum Hazrat how r u.

There is any daleel from the hadees that your first rakat should be longer than the second rakat (specially in taraweeh) i heard it’s makrooh to do that.

And it is makrooh to do like if a person read surah kafiroon in first rakat and surah naba in second rakat. Any daleel on this. Plz let me know Jazakallah khayran

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

  1. What you heard is incorrect. It is mustahabb to lengthen the first rak’ah over the second rak’ah in all congregational salaahs according to the authoritative position of the Hanafi legal school. This is extended to Taraaweeh Salaah as well when performed in congregation. Lengthening of the first rak’ah is taken from the practice of Rasulullaah ﷺ. The purpose of this is to make it easier upon the latecomers to catch the first rak’ah. See the following hadith,
    النبي ﷺ كان يطول في الركعة الأولى من صلاة الظهر ، ويقصِّر في الثانية ، ويفعل ذلك في صلاة الصبح
    Abu Qatadah (R) narrates that Rasulullaah ﷺ would lengthen the first rak’ah of Zuhr and shorten the second. He would do this in Fajr as well. [Bukhaari]
  2. It is makrooh to recite contrary to the sequence of the Qur’aan. The sequence of the Qur’aan is from Nabi ﷺ and that should be maintained during recitation. Notwithstanding this, if one recites contrary to it, his salaah will be valid.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

11/11/1445 AH – 05/19/2024 CE | 1079

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين


بدائع الصنائع في ترتيب الشرائع (1/289)
ﻭاﻷﻓﻀﻞ ﺗﻌﺪﻳﻞ اﻟﻘﺮاءﺓ ﻓﻲ اﻟﺘﺮﻭﻳﺤﺎﺕ ﻛﻠﻬﺎ، ﻭﺇﻥ ﻟﻢ ﻳﻌﺪﻝ ﻓﻼ ﺑﺄﺱ ﺑﻪ، ﻭﻛﺬا اﻷﻓﻀﻞ ﺗﻌﺪﻳﻞ اﻟﻘﺮاءﺓ ﻓﻲ اﻟﺮﻛﻌﺘﻴﻦ ﻓﻲ اﻟﺘﺴﻠﻴﻤﺔ اﻟﻮاﺣﺪﺓ ﻋﻨﺪ ﺃﺑﻲ ﺣﻨﻴﻔﺔ، ﻭﺃﺑﻲ ﻳﻮﺳﻒ، ﻭﻋﻨﺪ ﻣﺤﻤﺪ ﻳﻄﻮﻝ اﻷﻭﻟﻰ ﻋﻠﻰ اﻟﺜﺎﻧﻴﺔ ﻛﻤﺎ ﻓﻲ اﻟﻔﺮاﺋﺾ.

الإختيار لتعليل المختار (1/57)
ﻭﻳﻄﻮﻝ اﻷﻭﻟﻰ ﻣﻦ اﻟﻔﺠﺮ ﻋﻠﻰ اﻟﺜﺎﻧﻴﺔ ﺇﻋﺎﻧﺔ ﻟﻠﻨﺎﺱ ﻋﻠﻰ اﻟﺠﻤﺎﻋﺎﺕ، ﻭﻳﻜﺮﻩ ﻓﻲ ﺳﺎﺋﺮ اﻟﺼﻠﻮاﺕ.
ﻭﻗﺎﻝ ﻣﺤﻤﺪ: ﻳﺴﺘﺤﺐ ﺫﻟﻚ ﻓﻲ ﺟﻤﻴﻊ اﻟﺼﻠﻮاﺕ، ﻛﺬا ﻧﻘﻞ ﻋﻦ اﻟﻨﺒﻲ – ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -. ﻗﻠﻨﺎ: اﻟﺮﻛﻌﺘﺎﻥ اﺳﺘﻮﺗﺎ ﻓﻲ اﺳﺘﺤﻘﺎﻕ اﻟﻘﺮاءﺓ ﻓﻼ ﻭﺟﻪ ﺇﻟﻰ اﻟﺘﻔﻀﻴﻞ ﺑﺨﻼﻑ اﻟﺼﺒﺢ ﻓﺈﻧﻪ ﻭﻗﺖ ﻧﻮﻡ ﻭﻏﻔﻠﺔ، ﻭﻣﺎ ﺭﻭاﻩ ﻣﺤﻤﻮﻝ ﻋﻠﻰ اﻟﺘﻄﻮﻳﻞ ﻣﻦ ﺣﻴﺚ اﻻﺳﺘﻔﺘﺎﺡ ﻭاﻟﺘﻌﻮﺫ، ﻭﻻ اﻋﺘﺒﺎﺭ ﻓﻲ ﺫﻟﻚ ﺑﻤﺎ ﺩﻭﻥ ﺛﻼﺙ ﺁﻳﺎﺕ ﻟﻌﺪﻡ ﺇﻣﻜﺎﻥ اﻟﺘﺤﺮﺯ ﻋﻨﻪ.

الجوهرة النيرة على مختصر القدوري (1/58)
ﻭاﻋﻠﻢ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻓﻲ اﻟﺼﻠﻮاﺕ ﻛﻠﻬﺎ ﻣﺎ ﺧﻼ اﻟﻔﺠﺮ اﻟﺘﺴﻮﻳﺔ ﺑﻴﻦ اﻟﺮﻛﻌﺘﻴﻦ ﻓﻲ اﻟﻘﺮاءﺓ ﻋﻨﺪﻫﻤﺎ.
ﻭﻗﺎﻝ ﻣﺤﻤﺪ ﺃﺣﺐ ﺇﻟﻲ ﺃﻥ ﻳﻄﻮﻝ اﻷﻭﻟﻰ ﻋﻠﻰ اﻟﺜﺎﻧﻴﺔ ﺑﺎﻹﺟﻤﺎﻉ ﻟﻴﺪﺭﻛﻬﺎ اﻟﻤﺘﺄﺧﺮ ﻭﻓﻴﻪ ﺇﻋﺎﻧﺔ ﻟﻪ؛ ﻷﻧﻬﺎ ﻭﻗﺖ ﻧﻮﻡ ﻭﻏﻔﻠﺔ ﺑﺨﻼﻑ ﺳﺎﺋﺮ اﻷﻭﻗﺎﺕ؛ ﻷﻧﻬﺎ ﻭﻗﺖ ﻋﻠﻢ ﻭﻳﻘﻈﺔ ﻓﻠﻮ ﺗﻐﺎﻓﻠﻮا ﻓﻲ ﻏﻴﺮ اﻟﻔﺠﺮ ﺇﻧﻤﺎ ﻳﺘﻐﺎﻓﻠﻮﻥ ﺑﺎﺷﺘﻐﺎﻝ ﺩﻧﻴﺎﻫﻢ ﻭﺫﻟﻚ ﻣﻀﺎﻑ ﺇﻟﻰ ﺗﻘﺼﻴﺮﻫﻢ، ﻭﺃﻣﺎ ﻏﻔﻠﺘﻬﻢ ﺑﺎﻟﻨﻮﻡ ﻓﻠﻴﺲ ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻓﻴﺴﺘﺤﺐ ﻓﻴﻬﺎ ﺗﻄﻮﻳﻞ اﻷﻭﻟﻰ ﻋﻠﻰ اﻟﺜﺎﻧﻴﺔ ﺑﺎﻹﺟﻤﺎﻉ ﺇﻋﺎﻧﺔ ﻟﻬﻢ ﻋﻠﻰ ﺇﺩﺭاﻙ اﻟﺠﻤﺎﻋﺔ، ﻭﺃﻣﺎ ﺇﻃﺎﻟﺔ اﻟﺜﺎﻧﻴﺔ ﻋﻠﻰ اﻷﻭﻟﻰ ﻓﻤﻜﺮﻭﻩ ﺑﺎﻹﺟﻤﺎﻉ ﻓﻲ اﻟﺼﻠﻮاﺕ ﻛﻠﻬﺎ ﻭﻫﺬا ﻓﻲ اﻟﻔﺮاﺋﺾ، ﻭﺃﻣﺎ ﻓﻲ اﻟﺴﻨﻦ ﻭاﻟﻨﻮاﻓﻞ ﻓﻼ ﻳﻜﺮﻩ ﻛﺬا ﻓﻲ اﻟﻔﺘﺎﻭﻯ،

“ﻭ” ﻳﺴﻦ “ﺇﻃﺎﻟﺔ اﻷﻭﻟﻰ ﻓﻲ اﻟﻔﺠﺮ” اﺗﻔﺎﻗﺎ ﻟﻠﺘﻮاﺭﺙ ﻣﻦ ﻟﺪﻥ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬا ﺑﺎﻟﺜﻠﺜﻴﻦ ﻓﻲ اﻷﻭﻟﻰ ﻭاﻟﺜﻠﺚ ﻓﻲ اﻟﺜﺎﻧﻴﺔ اﺳﺘﺤﺒﺎﺑﺎ ﻭﺇﻥ ﻛﺜﺮ اﻟﺘﻔﺎﻭﺕ ﻻ ﺑﺄﺱ ﺑﻪ ﻭﻗﻮﻟﻪ “ﻓﻘﻂ” ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﻗﻮﻝ ﻣﺤﻤﺪ ﺃﺣﺐ ﺇﻟﻲ ﺃﻥ ﻳﻄﻮﻝ اﻷﻭﻟﻰ

حاشية الطحطاوي على مراقي الفلاح (1/264)
“ﻟﻠﺘﻮاﺭﺙ اﻟﺦ” ﻭﺣﻜﻤﺘﻪ ﺇﻥ اﻟﻔﺠﺮ ﻭﻗﺖ ﻧﻮﻡ ﻭﻏﻔﻠﺔ ﻓﻴﻄﻴﻠﻬﺎ ﻟﻴﺪﺭﻙ اﻟﻨﺎﺱ اﻟﺠﻤﺎﻋﺔ ﻗﻮﻟﻪ: “ﺑﺎﻟﺜﻠﺜﻴﻦ ﻓﻲ اﻷﻭﻟﻰ اﻟﺦ” ﻭﻳﻌﺘﺒﺮ ﻣﻦ ﺣﻴﺚ اﻵﻱ ﺇﻥ ﻛﺎﻥ ﺑﻴﻨﻬﺎ ﻣﻘﺎﺭﺑﺔ ﻭﺇﻥ ﺗﻔﺎﻭﺗﺖ ﻃﻮﻻ ﻭﻗﺼﺮا ﻓﻤﻦ ﺣﻴﺚ اﻟﻜﻠﻤﺎﺕ ﻭاﻟﺤﺮﻭﻑ ﻗﺎﻟﻪ اﻟﻤﺮﻏﻴﻨﺎﻧﻲ ﻭﻫﺬا ﻓﻲ ﺣﻖ اﻹﻣﺎﻡ ﺃﻣﺎ اﻟﻤﻨﻔﺮﺩ ﻓﻴﻘﺮﺃ ﻣﺎ ﺷﺎء ﻭﻓﻲ اﻟﻨﻬﺮ ﻋﻦ اﻟﺒﺤﺮ اﻷﻓﻀﻞ ﺃﻥ ﻳﻔﻌﻞ ﻛﺎﻹﻣﺎﻡ ﻗﻮﻟﻪ: “ﻻ ﺑﺄﺱ ﺑﻪ” ﻟﻮﺭﻭﺩ اﻷﺛﺮ ﻗﻮﻟﻪ: “ﻓﻘﻂ” ﻗﺎﻝ ﻓﻲ اﻟﺪﺭاﻳﺔ اﻷﻭﻟﻰ ﻛﻮﻥ اﻟﻔﺘﻮﻯ ﻋﻠﻰ ﻗﻮﻟﻬﻤﺎ ﻻ ﻋﻠﻰ ﻗﻮﻟﻪ ﻧﻌﻢ ﻗﺎﻝ ﺭﺿﻲ اﻟﺪﻳﻦ ﻓﻲ ﻣﺤﻴﻄﻪ ﻧﻘﻼ ﻋﻦ اﻟﻔﺘﺎﻭﻯ اﻹﻣﺎﻡ ﺇﺫا ﻃﻮﻝ اﻟﻘﺮاءﺓ ﻓﻲ اﻟﺮﻛﻌﺔ اﻷﻭﻟﻰ ﻟﻜﻲ ﻳﺪﺭﻛﻪ اﻟﻨﺎﺱ ﻻ ﺑﺄﺱ ﺑﻪ ﺇﺫا ﻛﺎﻥ ﺗﻄﻮﻳﻼ ﻻ ﻳﺜﻘﻞ ﻋﻠﻰ اﻟﻘﻮﻡ اﻩـ

الفتاوى الهندية (1/78)
وقال محمد أحب إلي أن يطول الركعة الأولى على الثانية في الصلوات كلها وعليه الفتوى

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