bidah wajiba

[Aqdas]

pir sayyid abdul qadir jilani said that in the hanafi madhab, it is makruh tahriman (prohibitively disliked) to recite suras in wrong order in salah. eg. it is makruh to recite alam tara kayfa in 1st rakah then recite wal 'asr in 2nd rakah knowingly.

so he said that in the time of rasulullah sallallahu 'alaihi wasallam the quran was not in this order of 114 suras. later on (i think the sahabas era) they arranged the suras in the order we have them today.

so, if it is makruh (i think where imam abu hanifa writes makruh it means tahriman) to recite quran backwards in salah, then it is wajib to avoid doing this.

so arranging the quran in this order was wajib and because it was not ordered by rasulullah sallallahu 'alaihi wasallam, then it is bidah wajiba (a necessary innovation).

btw...the quran as we have it today is exactly the same order as it is on the lawh e mahfuz.

 

[abu Hasan]

so, if it is makruh (i think where imam abu hanifa writes makruh it means tahriman) to recite quran backwards in salah, then it is wajib to avoid doing this.

so arranging the quran in this order was wajib and because it was not ordered by rasulullah sallallahu 'alaihi wasallam, then it is bidah wajiba (a necessary innovation).

are the above inferences yours?

because, the following statements are true, but the inferences above are not.

so he said that in the time of rasulullah sallallahu 'alaihi wasallam the quran was not in this order of 114 suras. later on (i think the sahabas era) they arranged the suras in the order we have them today.

 

[abu Hasan]

Bismillāhi’r Raĥmāni’r Raĥīm

Imām Suyūţī says in Al-Itqān (vol.1/ chapter 18: On the collection and organization of the Qur’ān)

Dayráāqūlī in his ‘Fawāyid’: Ibrāhīm ibn Bash’shār reports from Sufyān ibn Úyaynah from Zuhrī who reports from Úbayd who reports from Zayd ibn Thābit, that he said: “The Prophet was taken away şallAllāhu álayhi wa sallam and the Qur’ān was not collected in anything.”

Khaţţābī says: “That is, the Qur’ān was not collected in a Muş’ĥaf (book) by RasūlAllāh şallAllāhu álayhi wa sallam because there was a possibility that a further abrogation (in either ruling or recitation) could be revealed. However, when this possibility ended with his passing away şallAllāhu álayhi wa sallam, Allāh táālā inspired the rightly guided Caliphs to collect it in a book, thereby fulfilling His divine promise of safeguarding this scripture for this nation. This noble task was started by Abū Bakr as-Siddīq on the advice of Úmar rađiyAllāhu ánhumā.
[*]”

Concerning the ĥadīth of Abū Saýīd that has been reported in Muslim that RasūlAllāh şallAllāhu álayhi wa sallam said: ‘Do not write anything from me except the Qur’ān’, this does not negate anything because [this directive] was about writing a specific form of speech in a specific way, and that the entire Qur’ān was written in the time of RasūlAllāh şallAllāhu álayhi wa sallam, but it was not in the form of a single book, nor in the form of chapters [surahs.]

Ĥākim in his Mustadrak says:
The Qur’ān was collected three times. The first time it was done in the presence of RasūlAllāh şallAllāhu álayhi wa sallam..’ Ĥākim then narrates a ĥadīth which is saĥih according to the principles of both Bukhāri and Muslim, from Zayd ibn Thābit that he said: ‘We would write the Qur’ān in the presence of RasūlAllāh in scrolls’
[kunnā índa rasūlillāh şallAllāhu álayhi wa sallam nu-allifu’l qur’āna mina’r riqāá]

Bayhaqi says: It seems that he [Zayd] meant, that they wrote the scattered verses in the form of chapters [sūrah] and collected them in scrolls obeying the directive of RasūlAllāh şallAllāhu álayhi wa sallam.

*The translation is not verbatim and I have tried to convey the meaning as far as possible. The original text is thus:

قال الخطابي: إنما لم يجمع صلى الله عليه وسلم القرآن في المصحف لما يترقبه من ورود ناسخ لبعض أحكامه أو تلاوته فلما انقضى نزوله بوفاته ألهم الله الخلفاء الراشدين ذلك وفاء بوعدة الصادق بضمان حفظه على هذه الأمة ​

 

[abu Hasan]

Fatāwā Riđawiyyah Vol.6/Pg.239.

Question 456: Is it farđ or wajib or sunnah or mustahabb to recite the Qur’ān in the order it is written for those in Salat or otherwise? What is the ruling concerning an Imām who does not recite the surahs in order?

Answer: Whether within Salat or during usual recitation, it is wājib to recite the Qur’ān in the order it is written. Whosoever does otherwise (deliberately) is a sinner. Sayyiduna Ábdullāh ibn Masúūd rađiyAllāhu ánhu said that such a person (who doesn’t observe the order) does not fear that Allāh táālā may overturn his heart.

Yes, suppose a person is reciting it outside Salat; and suppose that he recited a particular surah; and then he thought that he should recite another surah (which is earlier to the first) it is permissible to do so. For example, there are four surahs mentioned in the Ĥadīth to be recited at night.

* Yā Sīn: whosoever recites this shall wake up a forgiven man.
* Dukhān: whosoever recites this shall wake in the morning and seventy thousand angels do istighfār (ask for pardon) for him.
* Wāqiáh: whosoever recites this at night, shall never suffer from want.
* Tabārak or Al-Mulk: whosoever recites this at night shall be spared the torment of the grave.

The order of recitation is as given above. However, if one wants to recite these separately, one can do so in any order he wishes because reciting each is a separate action.

If the Imām recites the surahs in a haphazard manner by mistake, there is no problem. If he does so deliberately, he is a sinner – however, the Salat is perfectly valid.

Allāh táālā knows best and His Knowledge is the most complete and the most perfect. [wAllāhu táālā aálam wa ílmuhu atam wa aĥkam]

 

[Aqdas]

no, im sure shah sahib said that if it is makruh to recite backwards, then its wajib to recite in order.

if the inferences are wrong...then i must have misunderstood what shah sahib was saying.

 

[abu Hasan]

as you see, it is wajib to recite it in order. however, the inference is the other way round - since it is wajib to recite it in order, contravening this rule makes the Salat makruh (tahriman)

also, the title that it is a bid'at wajibah is wrong. it is proven from the sunnah - of RasulAllah sallallahu `alayhi wa sallam AND the sunnah of his rightfully guided caliphs.

so the question of THIS matter being bid'ah does not arise.

Allah ta'ala knows best.