| Name Of Surah: | Al-Ma'idah |
| Arabic Name: | Arabic: اَلْمَائدَةْ |
| Classification: | Madinan |
| Meaning Of The Name: | The Table [Spread with Food] |
| Other Names: | The Feast |
| Sura Number: | 5 |
| Number Of Verses: | 120 |
| Juz' Number: | 6 to 7 |
| Hizb Number: | 11 to 13 |
| Number Of Rukus: | 16 |
| Number Of Sajdahs: | none |
| Number Of Words: | 2837 |
| Number Of Letters: | 12206 |
| Previous Sura: | Quran 4 |
| Next Sura: | Quran 6 |
Al-Ma'idah (Arabic: ٱلْمَائدَة|al-Māʾidah; 'The Table [Spread with Food]') is the fifth chapter of the Quran, containing 120 verses. Regarding the timing and contextual background of the revelation, it is a Medinan chapter, which means it is believed to have been revealed in Medina rather than Mecca.
The chapter's topics include animals which are forbidden, and Jesus's and Moses's missions. Verse 90 prohibits "the intoxicant" (alcohol). Verse 8 contains the passage: "Do not let the hatred of a people lead you to injustice".[1] Al-Tabligh Verse 67 is relevant to the Farewell Pilgrimage and Ghadir Khumm.
Verses have been quoted to denounce killing, by using an abbreviated form such as, "If anyone kills a person, it would be as if he killed the whole people: and if anyone saved a life, it would be as if he saved the life of the whole people". The same formulation appears in the Mishnah in Sanhedrin.[2] However, a columnist for Mosaic presents evidence suggesting that this coincidence is part of the Quran's critique of Judaism, and early Muslims were aware of this context.[3]
The idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm and munasabah in non-English literature and coherence, text relations, intertextuality, and unity in English literature. Hamiduddin Farahi, an Islamic scholar of the Indian subcontinent, is known for his work on the concept of nazm, or coherence, in the Quran. Fakhruddin al-Razi (died 1209 CE), Zarkashi (died 1392) and several other classical as well as contemporary Quranic scholars have contributed to the studies.[5] The entire Qur'an thus emerges as a well-connected and systematic book. Each division has a distinct theme. Topics within a division are more or less in the order of revelation. Within each division, each member of the pair complements the other in various ways. The seven divisions are as follows:
| Group | From | To | Central theme | |
|---|---|---|---|---|
| 1 | Al-Ma'idah | Islamic law | ||
| 2 | The consequences of denying Muhammad for the polytheists of Mecca | |||
| 3 | Glad tidings of Muhammad's domination | |||
| 4 | Arguments on the prophethood of Muhammad and the requirements of faith in him | |||
| 5 | Arguments on monotheism and the requirements of faith in Allah | |||
| 6 | The requirement to have faith in Allah (God) God in Islam and the afterlife and that to Allah (God) is the final return | |||
| 7 | Admonition to the Quraysh about their fate in the Herein and the Hereafter if they deny Muhammad |
See main article: Verse of ikmal al-din. This verse was revealed at Arafat according to the hadith:
See main article: Cain and Abel in Islam. The story appears in the Quran 5:27-31:[6]
This verse from Qur'anic chapter al-ma'idah is known as the Hirabah verse (ayat al-hiraba),[7] It specifies punishment for "those who wage war against God and His Messenger and strive to spread disorder in the land":[8] The verbal noun form (i.e. ḥirabah) is frequently used in classical and modern books of Islamic jurisprudence, but neither the word ḥirabah nor the root verb ḥaraba occurs in the Quran.[9] (Yuḥāribūna is the form used in Quran .)
According to early Islamic sources, the verse was revealed after some members of the Urayna tribe feigned conversion to Islam in order to steal Muslims' possessions and killed a young shepherd sent to teach them about the faith. In view of the broad and strong language of the verse, however, various state representatives beginning with the Umayyads have asserted that it applied to rebels in general.[10]
The original meanings of the triliteral root ḥrb are to despoil someones wealth or property, and also fighting or committing sinful act. The Quran "refers to both meanings" in and .[11]
Some Muslim hard liners have used verses such as this one to denounce close relationships with non-Muslims and forbidding non-Muslims from becoming leaders in Muslim countries.[12] However, other Muslim scholars such as Shafi Usmani see this as forbidding only "indiscriminating intimacy" which might confuse the "distinctive hallmarks of Islam", while all other equitable relations as being allowed.[13] Ghamidi in the context of his Itmam al-Hujjah interpretation of Islam, restricts the subjects of this verse to only the Jews and Christians of the Muslim Prophet's time.[14] Others argue that only belligerent non-Muslims are being referenced here.[15] Verse 51 is preserved in the Ṣan‘ā’1 lower text.[16]
Some hadith view the 'beloved' in verse 54 as Abu Musa al-Ash'ari.[17] Verse 54 is preserved in the Ṣan‘ā’1 lower text.[16]
On the Shia interpretation of this verse, God used the singular form "waliyyukum" implying the "wilayah" (Guardianship of the believers) is a single project. In other words, the "wilayah" of the messenger and that of the Ali springs from the of God's wilayah. The word "wali" in the context of this verse cannot mean "friend" because there is not a single verse in the Quran where God says that any one of his messengers is a friend or helper of their followers. Further if the verse implied "wilayah" in the sense of friend or helper, then the singular form "waliyyukum" would not have been used but the plural form "awliya'ukum" would be appropriate because the "friendship" of God is unique.
The Quran: An Encyclopedia says, "The Quran’s objection to Christian practice is Christianity’s shirk, its worship of Jesus, Mary and the saints ‘in derogation of Allah’. There is no justification in believing in the Trinity, for Jesus never would have condoned such a concept".[18]
in Verse 82 it says, "Verily, you will find the strongest among men in enmity to the believers the Jews and those who commit Shirk, and you will find the nearest in love to the believers those who say: "We are Christians."
In Verse 90 it says, "O believers! Intoxicants, gambling, idols, and drawing lots for decisions are all evil of Satan’s handiwork. So shun them so you may be successful." This is a clear ruling in the Quran for Muslims to avoid alcohol and gambling.