The Noble Qur’ān’s verse: “And indeed We have granted you seven of the oft-repeated (verses) and the Magnificent Qur’ān” (al-Ḥijr: 87), and likewise the related declaration: “A Book consistent in its parts, paired in its themes”, are clear proofs that the Qur’ān’s structure is profoundly intricate, wise, and exalted. Since ancient times the Muslim community has been accustomed to dividing the Qur’ān into seven manāzil; yet, from the perspective of meanings and themes as well, the Qur’ān possesses a subtle, eloquent, and aesthetically captivating division, which may be understood in the form of seven thematic groups.
These groups begin with the Makkan sūrahs and conclude with Madinan ones, and at certain points Madinan verses or sūrahs appear within the Makkan context, so that the entire discourse may manifest as a continuous and coherent sequence. Within each group, the Makkan sūrahs present the first aspect of the subject, while the Madinan sūrahs complete the second aspect of the same structural axis. Thus, in the miraculous coherence of the Qur’ān, a new avenue for reflection and deliberation is opened.
Here, an attempt is made to present the seven groups of the Mighty Qur’ān, along with the thematic axis of each group in a structured manner, so that the delicate interconnection of its subjects becomes clear. The earliest conception of this theory of Qur’ānic division, and its foundational basis, undoubtedly belongs to Mawlānā Ḥamīd al-Dīn Farāhī, who cast illuminating light upon the coherence (naẓm) of the Qur’ān and the harmony of its meanings. His student, Mawlānā Amīn Aḥsan Iṣlāḥī, refined this theory further and presented it in a comprehensive scholarly and analytical form, through which this conception not only gained clarity and firmness, but also highlighted the Qur’ān’s capacity to invite profound reflection.
The present division is derived from Mawlānā Iṣlāḥī’s Tadabbur-i-Qur’ān, in which the internal arrangement of themes, the interplay of Makkan and Madinan sūrahs within each group, and the historical and moral lessons are expounded with remarkable precision. It should, however, be noted that in explaining the axial theme of each group, we do not intend to adhere strictly to the precise wording or technical expressions of Farāhī or Iṣlāḥī where elaboration is possible. The objective is solely to acquaint readers with the Qur’ān’s internal coherence, the order of its sūrahs, and the interconnectedness of its themes, so that the possibilities of contemplation may expand and the secrets of its wisdom and eloquence may be illuminated.
First Group — al-Fātiḥah to al-Mā’idah
This group opens with Sūrah al-Fātiḥah, which serves as a comprehensive preface and a prayer embodied in perfection. All subsequent sūrahs in this group are Madinan. The fundamental axis of this group is the exposition of religion, comprising two principal elements: Īmān and Islām. Sūrah al-Baqarah is the sūrah of faith, especially the call to faith in the Messenger; Sūrah Āl ‘Imrān is the sūrah of Islām; Sūrah al-Nisā’ is an appendix to Islām, emphasising obedience to God with specific concern for the vulnerable; Sūrah al-Mā’idah represents the completion of the entire religion.
Within this collection, the subjects of law, worship, social dealings, societal structure, and the instructive accounts of earlier communities are presented in such a manner that it appears as though a complete constitution of life is being formulated for the Muslim community.
Second Group — al-An‘ām to al-Barā’ah (al-Tawbah)
The opening two sūrahs of this group are Makkan, while the final two are Madinan. Its central axis is the clear proclamation of monotheism, Lordship and Divinity, and the manifestation of God’s decisive judgement following the completion of proof (itmām al-ḥujjah).
In al-An‘ām and al-A‘rāf, the arguments for monotheism are expounded, natural proofs in al-An‘ām, and historical proofs in al-A‘rāf. In al-Anfāl and al-Barā’ah, the divine verdicts that follow the completion of proof are manifested, including the battles, treaties, the conquest of Makkah, and the decisive proclamation within Arabia.
This group presents the historical emergence of the Prophethood of Muḥammad ﷺ and its outcomes with majesty and grandeur.
Third Group — Yūnus to al-Nūr
This group is predominantly Makkan, except for its concluding sūrah, al-Nūr. Its central theme is the final stage of the prophetic call and the preparation for migration. Yūnus, Hūd, and Yūsuf highlight patience, steadfastness, and the moral qualities of the Prophets. Several sūrahs illuminate divine guidance, the decree of God, and the etiquettes of proclaiming the truth.
Sūrah al-Ḥajj is considered Madinan by some exegetes; however, according to Iṣlāḥī, it is primarily Makkan, with certain verses belonging to a Madinan context, much like Sūrah al-Muzzammil, whose conclusion contains a Madinan verse.
The group concludes with Sūrah al-Nūr, which, after the Hijrah, represents the proclamation of the dominance of truth. It presents the principles of social purity, chastity, legal punishments, testimony, and the moral order of home and family in a profoundly wise manner.
Fourth Group — al-Furqān to al-Aḥzāb
All sūrahs in this group are Makkan except for the final sūrah, al-Aḥzāb. Its thematic axis is the struggle against falsehood, the proof of the truth of revelation, and the support and affirmation of the Messenger ﷺ.
In al-Furqān and al-Shu‘arā’, the veracity of the Qur’ān, the refutation of poetical accusations, and the shared principles of prophetic missions are elaborated. Through the narratives of prophets, the outcomes of the struggle between truth and falsehood are brought to light.
Sūrah al-Aḥzāb represents the historical climax of this struggle, depicting the Battle of the Trench, the trial of the believing community, and the firm manifestation of the Prophet’s leadership and legislative authority.
Fifth Group — Saba’ to al-Ḥujurāt
This group is mostly Makkan, except for the final three Madinan sūrahs. Its axis is the call to faith in monotheism and accountability, along with the exposition of the principles governing the rise and decline of nations.
The account of the people of Saba’, the eras of various prophets, and the certainties of reward and punishment are presented such that the moral foundations of human history become fully apparent.
At its conclusion, the Madinan sūrahs, especially al-Ḥujurāt, give concrete social expression to this moral axis, setting forth the principles of communal order, brotherhood, inner reform, and the etiquettes of Islamic social life.
Sixth Group — Qāf to al-Taḥrīm
This group contains seven Makkan and ten Madinan sūrahs. Its essential subject is resurrection, rising after death, and, as a consequence of faith, the renewal of monotheism, complete obedience to the Prophet, and the organisation of family and communal life.
The initial Makkan sūrahs contain powerful admonitions, vivid portrayals of the Day of Judgement, and affirmations of the truth of prophethood.
The Madinan sūrahs present the refinement of ethics, obedience, family relations, social order, and the etiquettes of the believing community, reaching their culmination in al-Taḥrīm, where the fine points of domestic life are addressed for reform.
Seventh Group — al-Mulk to al-Nās
This group comprises mostly Makkan sūrahs, though the final five, from al-Naṣr to al-Nās, are Madinan. Sūrah Lahab’s classification is disputed; Iṣlāḥī regards it as Madinan.
The central axis of this group is warning, the awakening of mind and heart, the reminder of ultimate destiny, and the safeguarding of the human interior.
The sharp warnings and eschatological scenes that begin with al-Mulk culminate, at the end, in the supplicatory protection of the inner self found in the Mu‘awwidhatayn.
Just as the Qur’ān begins with Sūrah al-Fātiḥah, it concludes with Sūrah al-Ikhlāṣ and the Mu‘awwidhatayn, which gather the Qur’ān’s message within an inner spiritual fortress, thus creating a subtle harmony between origin and end.
In this manner, the seven groups of the Mighty Qur’ān embody a remarkable coherence, delicate proportionality, and miraculous structure. Each group imparts a new significance to the relationship between Makkan and Madinan sūrahs, and each thematic axis establishes a refined balance between the two poles of faith’s call and the organisation of the Muslim community.
This miraculous composition has always invited people of insight and understanding to engage deeply with the Qur’ān’s pedagogical system, its historical continuity, and its treasury of divine wisdom.
FOLLOW THE الشيخ محمد أكرم الندوي CHANNEL ON WHATSAPP:
