that they are paired; thus, his reciting al-Nisa before Al Imran in the hadith of Hudhayfah was before the final arrangement.

The correct view is that the ordering of the surahs is partly determined by divine instruction and partly based on scholarly reasoning. Whatever is established by the sunnah—such as the order of Surah al-Jumu'ah and Surah al-Munafiqun, and that of Surah al-A'la and Surah al-Ghashiyah—is determined by divine instruction. The Prophet, peace and blessings be upon him, recited Surah al-Jumu'ah before Surah al-Munafiqun (1),

and he recited Surah al-A'la before Surah al-Ghashiyah (2). This ordering is determined by divine instruction. Whatever is not established by the sunnah is based on the reasoning of the Companions; and, generally, when the majority concur in such reasoning, it is closer to what is correct.

PRAYER IS INVALID WHEN RECITING A READING OUTSIDE UTHMAN’S CODEX

His statement: “Prayer is not valid when one recites a reading outside Uthman’s codex.”

His statement: “Prayer” is general and includes both obligatory and voluntary prayers.

His statement: “is not valid”: negating validity entails invalidity. Thus, if one recites according to a reading outside Uthman’s codex, his prayer is invalid according to the author’s position.

What is meant by validity when the scholars say, “It is valid,” or, “It is not valid”?

The scholars said: A valid act is one by which the obligation is discharged and one’s liability before Allah is absolved. An invalid act is one that is not so. Thus, if a person performs an act of worship but the obligation is not discharged because a condition is lacking or something that invalidates it is present, we say that it is invalid.

If he performs an act of worship by which the obligation is discharged and his liability before Allah is absolved, we say that it is valid.