Surat al-Zumar.

It has ended... Say "Bismillah" and read the Qur'an.
The student: I seek refuge in Allah from the accursed Shaytan. In the name of Allah, the Most Gracious, the Most Merciful.

The Shaykh : It is better to say: It is better to stop at "awliya."
The student:

The Shaykh : Just, I seek refuge in Allah from the accursed Shaytan. Allah the Exalted said: In the name of Allah, the Most Gracious, the Most Merciful. This surah is called Surat al-Zumar because of the saying of Allah, Blessed and Exalted is He, within it: The naming of the surahs is based on the closest connection and the most appropriate association. Therefore, it was named Surat al-Baqarah rather than, for example, "Surat al-Din" or "Surat al-Idad," even though the mention of religion and what is related to it may be like the verses of al-Baqarah. However, the naming is based on the closest association and connection.
The author says: "Meccan", meaning that it is among the Meccan surahs. The most correct thing to say about the Meccan surahs is that they are those revealed before the Hijrah. So, what was revealed before the Hijrah is Meccan, and what was revealed after it is Medinan. Even if it was revealed in Mecca after the Hijrah, it is called Medinan. For this reason, we say that His saying, the Exalted: We say that it is Medinan, even though it was revealed at 'Arafah. The author says: "Except

Say, "O My servants who have transgressed against themselves

قل يا عبادي الذين أسرفوا على أنفسهم

[Az-Zumar 39:53]

to the end of it". This exception requires evidence; it requires evidence. The rule is that whoever excepts verses from Meccan surahs and says they are Medinan, he must provide evidence. And the reverse is the reverse: whoever excepts verses from Medinan surahs and says they are Meccan, he must provide evidence. Because the original rule is that if a surah is Meccan, it is Meccan in all its verses. This is the original rule until evidence is established for an exception. I do not know of any evidence for this exception mentioned by the author. In fact, its apparent meaning requires that it be among the Meccan verses, to the end of it, all of which relates to tawhid (the oneness of Allah) and repentance.
"And it is seventy-five verses". Seventy-five verses divided into this division, a division that is based on divine command (taqifi). This means that it is the Messenger, peace and blessings be upon him, who determines the verses, their location, and their order. For this reason, we say that the order of the verses is based on divine command, and the order of the surahs is partly based on divine command and partly based on the ijtihad (independent legal reasoning) of the Companions. For example, what is the order of al-Jumu'ah and al-Munafiqun? It is based on divine command, because the Messenger, peace and blessings be upon him, used to recite al-Jumu'ah and al-Munafiqun in the Friday prayer. And al-Ghashiyah is likewise, and al-Baqarah and Aal 'Imran are likewise based on divine command. Good. And some of it is based on the ijtihad of the Companions, established by their ijtihad. The mushafs (written copies of the Qur'an) of the Companions may differ in this because it is based on ijtihad. The order of the verses, since we said it is based on divine command, it is not permissible to deviate from it. It is not permissible to place a verse before another in recitation, because it is the Messenger, peace and blessings be upon him, who placed the verse in its place. The order of the words is also based on divine command; it is not permissible to place a word in the place of another word. The order of the letters is based on divine command; it is not permissible to place a letter in a word before another letter. So here now, there are orders: the order of the letters, the order of the words, and the order of the verses, all of which are based on divine command, and it is not permissible to deviate from them. And the order of the surahs is partly based on divine command and partly based on ijtihad.