 And now I'm going to go into Ulumul Quran, the way that we're going to be going through the class today is in the following. We're going to do a Ta'arif. We're going to define bil-ayah. Ta'arif bil-ayah. And surah, we're going to do the definition of what? In the Ulumul Quran. So number one, we're going to define what it means ayah, verse. Ayah, what does it mean? And what does surah mean? What is the definition of ayah and surah? The word ayah, Lugatan, it means Al-Alamah, sign. It's a sign. Are you with me brothers? The word ayah, what does it mean in the language? It means Al-Alamah, sign. The signs of Allah, how much? What did Al-Qalqat scholars, they mentioned, it's how many types? Ayat, which are what? Ayat, Quniyah and Ayat. Allah Azza wa Jalla, He has placed for us Ayat, Quniyah, universal signs. What did He place for us? Universal signs, Ayat, which are Quniyah, universal. The stars, the moon, Allah mentions them a lot. Are you with me brothers? Allah says about the believers, what did they do? They look over the sky, the sun, the moon and they say, Oh Allah, you did not create this without a purpose. There was an aim and objective behind it. And then look at their pondering, what did they say after that? Subhanaka faqeena adab al-Nar. Oh Allah protect us from the punishment of the Hellfire. The second one is Ayat, shara'iyah. And that's what Allah mentioned. Did they not ponder on the, the Quran or the locks on their hearts? Another place Allah says, if they did not ponder on the, the Quran kathira pondering over the verses of Allah. These are two signs. Are you with me brothers? The universal signs and the what? Which one are we talking about? We're going to be talking about the shara'iyah ones, inshallah. We're not going to be talking about the universal signs. So when we speak about it now, according to the definition that we give it, we're going to give it, I call you to the ulama of the Quran. So it's the shara'i definition. Okay. What is the word? Ayamin. It means, what does it mean? It's a potion. Technically, it means, jumlah min kalam illahi aze wa jalla mun darija fi surah min al-Qurani. It's a jumlah, a potion from what? Min kalam illahi from the speech of Allah. It's a potion of the speech of Allah aze wa jalla mun darija fi surah min al-Qurani. That's the definition that we always give. It's a potion of the speech of Allah that falls under surah. It falls under surah. So it's ayat. You all know what ayah means. Okay. Such as qaulu ta'ala thumma nathar, thumma aabas wa basar. That's an ayah. We've defined what an ayah, what an ayah means. What does surah mean? We now need to know what a surah means. Does anyone know what a surah means? What does it mean? It means chapter, right? In English. It's ta'ifah mustaqilla. Ta'ifah mustaqilla. Ta'ifah mustaqilla min aayat al-Qurani al-Kareem. Min aayat al-Qurani al-Kareem. Yastalahan straight away. Zatumat tulaa wa maqbaa. Zatumat tulaa wa maqbaa. So we've defined surah and aayat. You guys look for the linguistic definition for the word surah insha'Allah ta'ala. Homework, okay? Try to get the linguistic definition of the word surah. So we've defined what aayah means linguistically and technically. We've defined what surah means technically. It's ta'ifah mustaqilla. It's a portion of verses that came together that made a chapter, okay? The second point that we're going to go to right now is, second point in today's class, is tarteeb. Tarteeb al-ayat, the order and the sequence of the aayat, hal-huwa, is it? Hal-huwa min, hal-huwa min qabeelil ijtihad, am min qabeelit ta'uqif. Question here, are the sequence of the aayat in the Quran, are they based on ijtihad, independent reasoning? The scholars, they strived hard and they put the order of the Quran like this, or the companions, they're the ones who ordered the Quran like this? Am min qabeelit ta'uqif. Or is this based on Quran? Is it based on Allah, as we're commanding the Prophet to do it in this way? Are we all together brothers? It's a question. The order that we see the Quran today in, was it based upon the companions saying, you know what, let's put this verse before this one. Or let's put that verse over there. Or is it based upon min qabeelit ta'uqif? Or is it something that was actually taken from Allah, as it were Jal? Jibril told the Prophet and said, put it here and put it there. The last is correct. That it is ta'uqif. The evidence is two things. I'm going to bring you hadith, and then I'm going to bring you ijmaa, consents. Consents is the evidence for us, right? I'm going to mention four scholars who brought the consentses. So the scholars who transmitted the consentses are more than four, but I'll just mention four for you. The first one is who? Soyouti in his Kitab al-Itqan, Abu Bakr al-Baqil Lani, in his Al-Intisar, al-Zamaqshari, al-Zarkashi, in his Burhan. All of these, they transmitted consents. Soyouti, Jalardina, Soyouti, Abu Bakr al-Baqil Lani, al-Zamaqshari, and al-Zarkashi. Soyouti mentioned in his Al-Itqan, Abu Bakr al-Baqil Lani, he mentioned in his Kitab al-Intisar, al-Zamaqshari he mentioned in his Kishaf, and al-Zarkashi he mentioned in what? Al-Zarkashi he mentioned in his Al-Burhan, consents. They all said there's no dispute, okay? Good. But I need to bring to the hadith that proves that the ayat of the Qur'an is Tawqif, al-Lamajala l-Ijtihadi fi. The evidence for that is the hadith of the Prophet sallallahu alaihi wa sallam. Ahmed narrated in his Musnad. Imam Ahmed, he narrated in his Musnad that Uthman ibn Abi Aas, r.a., he said, one day I was sitting with the messenger sallallahu alaihi wa sallam. The Prophet sallallahu alaihi wa sallam, he gazed his eyes and he looked up and down. Then he looked up and he looked down. And the Prophet then said, Jibril just came to me. He commanded me. And he commanded me that I place this vest in this place of this surah. And then it was the ayah. This ayah, he said, Jibril just came to me. And he commanded me to take this vest and to place it in where? In surat al-Nahl. He commanded me to place it there. Are we all together brothers? So what does that show you? It shows you that this issue is al-Lamajala l-Ijtihadi fi. Are you there brothers? And there's another hadith, that shows the companions they didn't have no, they did not have any, what do you call it, ijtihad in the issue of the order of the ayat. The evidence for that is, the evidence for that is, Uthman radiallahu anhu when he was compiling the Quran. Ibn al-Zubair came to him. Abdullah ibn al-Zubair. He came to Uthman ibn al-Affan. And he came to him regarding the ayah in surat al-Baqarah, wa ladheena yu'tawafawuna minkum wa yadaruna az-wajan. He came to him and he said to him, this ayah, it's before the ayah that is abrogated. wa ladheena yu'tawafawuna minkum. It's before the ayah that is abrogated. And generally which one comes first? The one that's abrogated comes first and then the one that's been abrogated comes after. So he said, why don't you just change the order so people know that this one abrogated this one? And what did Uthman say? No. Ibn al-Zubair, we can't change this. Are you there brothers? And he did not allow him. And he said, I'm not going to change it. That shows you that the Sahabas, they didn't have no ijtihad in this issue. Are you there brothers? So how do you reconcile between the Mus'haf of Abdullah ibn al-Mas'ud and other people whose Mus'haf had different orders of the ayat? Are you there brothers? How do you reconcile between that? Because some of the Sahabas, some of the companions, their Mus'haf, the order was different. The scholars, they responded by saying, like Jalaluddin al-Suyut in his Kitab al-Itqan, he said that the response is they had the order before the last presentation of the Qur'an. The last time Jibril came and presented the whole Qur'an to the Prophet. Are you with me brothers? That order that was given, some of them didn't have it. Because the Qur'an was coming down, they were writing it as it came. Are you with me brothers? Does that make sense? So, Zaid Ibn al-Harith, what did he have? Zaid Ibn al-Harith had the Arhat al-Akhirah, the last presentation of the Qur'an, he had that. And he was the one who, Usman gave the delegation and the job of bringing the Qur'an. And then the companion all agreed upon this one. Are you there brothers? Never did they differ on the order of the Qur'an after that. Does that make sense brothers? I hope that clears everything for you. Another point that we want to speak about is the order of the Ayat, the number of Ayat in the Qur'an. What is the number of Ayat that we have in the Qur'an? The scholars all agree that the bare minimum is how much? 6000? The bare minimum is how much? 6000? 200, that's all agreed upon by everybody. There's a dispute after that. That's the bare minimum, no one's gone lower than that. But there came Khilaf after that. How much is it? Everybody, many Qul, Aqwal numbers were mentioned of what it was exactly. What concerns us here is kulfi'in and abasri'in, they have different ways of counting. Where did that come from? Did it come from one was bringing an extra verse and the other one said no, this is not part of the Qur'an, is that what it was? No. This is important that you understand this. This is the Shia what they use to say that the Qur'an is what? Muharraf, the Qur'an is distorted. Even the Sunni scriptures mention that the number of verses, it's not only us. Are you there brothers? The Sunnis don't believe that there's an extra verse that a party is bringing and the other one is saying take it out, that's not, no. The Khilaf is, is this ayah two or is it one ayah? Are you with me brothers? Is it one verse? Are you there brothers? That's where the Khilaf is coming from. Should we make these two verses? Or should we make it what? Or should we make it one verse? Am I making sense here? Okay, where did that problem come from? Why are they even arguing whether this should be made into two or one? Where did this come from? I don't know. I don't know. I don't know. I made it into two or one. Where did this come from? The reason is because the Messenger, peace be upon him, when he would recite those verses, sometimes he would stop there to teach the companions that this was a verse and sometimes he would connect it. Those who were taught yesterday, those who were taught yesterday that this is a verse because the Prophet would stop, where would he stop? The ending of every verse. Aleyhi salatu was-salam. So they would know that it's a verse. But if a person came the day after and the Prophet connected it, what would he realize? He would think it's what? All one. So this is where it came from, the numbers and the dispute amongst them. Are you there brothers? Are we all together? I'm trying to summarize the Aqwal and the views for you. That's that. Now we're going to go into the Surah of the Quran. Surah of the Quran. Is this the Oda So we mentioned Tertib al-Ayat. Now we're going to mention Tertib al-Surah. The Oda of the Surah. Is it min qabeel al-Ijtihad and min qabeel al-Tawqeef? Is it based upon independent reasoning? Or is it based upon Allah chose the order of the Quran? This one it does not have ijmaa. So there's no ijmaa. There's a khilaf in this issue. Are we all together brothers? This one has what? Khilaf. And the khilaf is only three. This is where I summarized it. The khilaf is how many? Three khilaf. Three difference of opinion. The Oda of the Surah of the Quran. Is it from Allah? Or is it based upon the companion's independent reasoning? Is it based upon the ijtihad? There are three views. The first view says this is from Allah. Baqara and Ali Imran and Nisa. It's from Allah. The Oda is from Allah. That's the first view. The second view they see it is to be what? Anna hujtihadi. It's what? ijtihad. It's all based upon what? It's all based upon ijtihad. Independent reasoning. The third view is anna ba'ada suwar. Some of the surahs of the Quran are ijtihadi and some of them are tawqeefi. The third view is what? Some of the suwar of the Quran is what? Tawqeefi and some of it is what? ijtihadi. ijtihadi. ijtihadi. And the strongest opinion is that the surahs of the Quran are what? Tawqeefi. The first view is the strongest. We won't discuss it more why and how. The last point insha'Allah. The first view which is that it is tawqeefi is the strongest opinion. We're now going to take the last point which is aqsamu-tarteeb al-masahif. This mus'af that we have how is it organized? Sorry before I go into that how many surahs in the Quran are there? One one? One hundred fourteen. That's the strongest. Okay. We're going to now go into aqsamu-tarteeb al-mus'af. This mus'af that we have how do we organize it? This uda of the mus'af is broken into four. And the person who broke it into four is the Prophet sallallahu alayhi sallam. In the hadith, Al-Imam Ahmad is written in his mus'af from the hadith of the messenger sallallahu alayhi sallam he divided the Quran and the surahs of the Quran into four. The surah into four. The first one is sab'u-ttywal. Sab'u-ttywal Sab'u-ttywal is the seven lengthy surahs. Write that down. Seven lengthy surahs. Okay, this is important that you write this down because the Prophet categorized the surahs of the Quran. The first one is sab'u-ttywal. You know what the Prophet sallallahu alayhi sallam said in the hadith? The Prophet sallallahu alayhi sallam said sab'u-ttywal, the seven lengthy surahs. You know what the Prophet sallallahu alayhi sallam said? The Prophet sallallahu alayhi sallam said ta'alman faqihah. Anyone who understands a sab'u-ttywal, the seven lengthy surahs, fahu'a habrul. What's a habr? Alim. These seven surahs I'm going to mention. If you memorize them, and if you understand them, you are a scholar. I didn't say that. Who said that? The Prophet sallallahu alayhi sallam said that. These seven surahs, you memorize them, and you understand them. You are a scholar. Surah al-Baqarah. It's the seven that they're all in Uda. Other than Fatiha, Uda. Baqarah. Ali Umran. Surah al-Nisaa. Surah al-Ma'idah. Surah al-An'am. Surah al-A'raf. Surah al-Anfal and Tauba, because there's no basmala between the two of them. So it's one. Are you there, brothers? Sab'at wawali. So just write up to you what Surah al-Tawbah. From Surah al-Baqarah to Surah al-Tawbah. It is Baqarah, Ali Umran, Surah al-Nisaa, Surah al-Ma'idah, Surah al-An'am, Surah al-A'raf, Surah al-Anfal and Surah al-Tawbah. These are seven what? Sab'at wawali. Seven lengthy Surahs. If you memorize them and if you learn them and you understand them, you are a scholar. Are you there, brothers? The second is al-Mi'een. Al-Mi'een means what? The Prophet called it this name. The Prophet called the first one as Sab'at wawali. The second one, the Prophet called it what? Al-Mi'een, Mi'een. What does Mi'een mean? The hundreds. It's called the hundreds. What is it called? The hundreds. What are they? It's every Surah in the Qur'an that it's a hundred or a little bit more. Just a little bit more. Any Surah in the Qur'an that you see that Surah is a hundred or a little bit more. Other than the seven that we mentioned. Other than the seven. What are they more? What is that called? Al-Mi'een. The third categorization is what? Al-Mathani. Al-Mathani means what? The Surahs that repeat. What does it repeat? It repeats Fara'id, Hudud, Qisas and Amthal. It repeats the obligations. You see these obligations mentioned somewhere else. Repeating something that was already mentioned. Or the capital punishments. Or stories that are being mentioned. In that Surah it's been mentioned somewhere else. It's repeating it. It's called Mathani. Mathani is repetition. The word Mathani means what? Repetition. Abdullah Ibn Abbas, that's what he said. Number four is Al-Mufassal. Al-Mufassal. What is it? Mufassal is divided into three. The Mufassal is divided into three. Are you there brothers? The first one is Tewalul Mufassal. What is it? Tewalul Mufassal. Tewalul Mufassal is from Suratul Qaf to Suratul Amma. Suratul Naba. Qaf up to Amma. Naba. The second one is Awsatul Mufassal. Awsatul Mufassal means the middle Mufassal. The middle. We already took the word Tewal. Tewal means the lengthy ones. The second one is Awsatul Mufassal. The Awsatul Mufassal is what? From Suratul Naba to Suratul Dhuha. To Suratul Suratul Dhuha. And the third one is Qisarul Mufassal. Qisarul Mufassal is from Suratul Dhuha to Suratul Nass. Are you there brothers? No, no, it starts from the second one. No. And the scholars they differed whether the Mufassal starts from Hujurat or Suratul Qaf. There's a Khilaf and Ujburi he says in his line or poetry. He says He takes the opinion that Hujurat is but the strongest opinion is that the Mufassal is what? Qaf. How do we know? Are you there brothers? Let's count. Do you know how you count to get to the Mufassal? We're going to count in odds until we can't do odd anymore. Right? Are you there brothers? Until we can't do the odd. So here, let's take it. If we do it the Quran we take it all takes all of the Fatiha out. Start from Baqarah. Baqarah. Ali Imran and Ali Imran Ali Imran and then Suratul Nisa. That's three. Again, now you have to count five. Five from where? Ma'idah. We just said Ali Imran, Suratul Nisa and Suratul. We said Ma'idah, right? No, we didn't. We said Baqarah. Ali Imran, Suratul Nisa. So we now start from Ma'idah Suratul. An'am, Suratul. A'raf, Suratul. Suratul. And then we start. We do seven. We do nine. We do eleven. We do thirteen. We do fifteen. We carry on like that. Seventeen, nineteen. We go on. And when we reach Suratul Qaf the odd numbers won't carry on. Because too much. Are you with me? Anyone whose mind is absent. The one whose mind was present let him convey to the one whose mind was absent. Okay? I'll stop there, insha'Allah. A lot of you guys already go to sleep. I can see like anything which I have said that was wrong or incorrect is from me. Asha'Allah. SubhanakAllah.