Firstly, the default ruling for reciting the Quran is based on the verse in which Allah says, “So recite what is easy [for you] of it.” (Al-Muzzammil 73:20) Therefore, the order is general and depends on what is easy for the state of the worshiper and reciter.
Secondly, the words and phrases in the Quran are of different types. Some are similar to ordinary speech, like “read” and “eat and drink,” while others are individual words that do not carry a complete meaning unless they are recited in conjunction with other words. Examples of this are the disjointed letters at the beginning of some surahs, and Allah’s saying, “Dark green [in color].” (Ar-Rahman, 55: 64). Another type is the one that has become commonly used in everyday speech to the point where it has become mixed with people’s language. Examples of this include Allah’s saying, “Then you came [here] according to [a certain] decree, O Moses.” (Ta-Ha, 20:40), “And no bearer of burdens will bear the burden of another.” (Al-An’am, 6:164), “Their deeds are like a mirage in a desert.” (An-Nur, 24:39), “as one stands who is being beaten by Satan into insanity.” (Al-Baqarah, 2:275), and “As though it had fallen from the sky.” (Al-Hajj, 22:31). There is another type that is not similar to ordinary speech, and is represented by longer verses or shorter ones that do not resemble everyday speech. An example of this is the verse, “Indeed, We have granted you, [O Muhammad], al-Kawthar.” (al-Kawthar, 108:1). The gift mentioned in this verse was given exclusively to Prophet Muhammad (peace be upon him) and no one else, as it refers to a specific river in Paradise that is unique and has no equal in this world. Another example is the verse, “This is the Book about which there is no doubt, a guidance for those conscious of Allah.” (Al-Baqarah, 2:2), which is characterized by its use of indication and arrangement.
Thirdly, the esteemed scholars have differed regarding the minimum amount that must be recited in prayer. The majority of the Hanafis, Shafi’is, and Hanbalis hold the view that the minimum amount that must be recited is a complete verse. However, the Hanafis also allow for the recitation of a partial verse, provided that it is not less than the length of the shortest surah in the Quran, which is Surah al-Kawthar.
The Maliki school of thought law the view that the prayer is valid even if a single verse or less than a verse is recited, as long as it carries an independent and understandable meaning.
In my opinion, the most likely view to be correct is that the prayer is valid if the recitation falls under the third category mentioned earlier, whether it is a complete verse or a part of a verse, as long as it carries an independent and understandable meaning. However, the recitation of the first two categories is not valid due to their similarity with everyday speech, which can lead to confusion among people. Moreover, the default ruling for the Quran is that it should have a meaning that stands on its own, and therefore, based on the majority’s view, it is not permissible to recite the Quran with its interpretation, even if it contains Quran verses.
Therefore, whoever recites a third of a verse, their prayer is valid. And whoever recites from Ayat al-Kursi until the verse “Neither drowsiness overtakes Him nor sleep” (Al-Baqarah, 2:255), their prayer is valid as well, despite not reciting a complete verse, due to the clarity and distinction of the recitation. On the other hand, whoever recites “Then he looked” (Al-Muddathir, 74:21), their recitation is not valid because it resembles ordinary speech.
This is our ijtihad regarding this matter.
Fatwa by Dr. Khālid Naṣr