Al-Ma'idah

• 1 Covenants are to be fulfilled • 2 Lawful meats • 3 Islam completed • 4 Food caught by hunting animals is permissible • 5 Muslims permitted to eat the food of Jews and Christians, and to marry their women. • 6 The law of purifications • 7–8 Believers reminded of the covenant of Aqabah, Muslims should bear true testimony and not let hatred nor prejudice prevent them from being just. • 9–11 Muslims told to remember God's forgiveness and favour or forget old quarrels • 12 God’s covenant with Children of Israel • 13–16 The disobedience of Jews and Christians exposed. • 17–18 Jews and Christians mutation of God's teachings. • 19 Jews and Christians are not the children of God. Muhammad sent as a prophet to remind and warn those who have not read or believed The Books of The People of The Book. • 20–26 Israel’s rebellion at Kadesh Barnea • 27–31 The story of Cain and Abel • 32 The sin of homicide • 33–40 The penalty of theft and reminder to repent. God's judgment supersedes all. • 41–44 Warning against distortion of Scripture and judging only by God's revelations. • 45–55 Reiteration of Quran as confirmation of earlier Scriptures. Muhammad to judge by laws of Allah. • 56–58 Not to seek guardianship of those who mock faith. Allying oneself only with God. • 59–63 Hypocrites warned. Believers warned and instructed. • 64–65 The Jews exhort and warned • 66 The hypocrisy and unbelief of the jews and Christians rebuked • 67–69 Muhammad required to preach. He attestes to Jewish and Christian Scriptures. Believing Jews, Sabians, and Christians to be saved • 70–71 The Jews rejected and killed the prophets of God • 72–75 The doctrines of the Trinity and Christ’s Sonship rejection. • 76–77 Reiteration of one God, upholding principles and warning against extremism. • 78–81 Disobedient Jews condemned by Christ. • 82–87 Jewish and Christian beliefs compared. Righteous rewarded. Disobedient to be punished. Warnings against transgressions. • 88 Muslims to use lawful food and be mindful of God • 89 Expiation for perjury • 90–94 Shunning of intoxicants and gambling. • 95–96 Law concerning hunting and gaming during pilgrimage • 97–101 Pilgrimage and its rites enjoined. Forgiveness of deeds done before laws established. • 102–104 Arab customs denounced • 105–108 Accountable for only one's action. Wills to be attested by witnesses. • 109 The prophets ignorant of the characters of their followers, only God knower of all. • 110 Jesus—his miracles—God’s favour to him • 111 The apostles of Jesus were Muslims • 112–115 A table provided by God for Jesus and the apostles. • 116–118 Jesus did not teach his followers to worship him and his mother. • 119 The reward of the true believer. • 120 God is sovereign ==Placement and coherence with other surahs==

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. The entire Quran 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: ==Exegesis==

3 Verse of Ikmal al-Din This verse was revealed at Arafat according to the hadith: 27–31 Cain and Abel The story appears in the Quran 5:27–31: of Cain carrying his murdered brother, Abel, to hide his corpse from God from an illuminated manuscript version of Stories of the Prophets. 32 On killing 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. A Mosaic columnist writing under the pseudonym Philologos, while noting "we have ordained" in the beginning of verse 32 recognizes the precept's origin in Rabbinic Judaism, interprets it also as an allusion to Sura 5 as a whole, in particular verse 18, delving into Islamic supercessionist beliefs that "[Jews and Christians do not] alone possess divine truth and are the sole objects of God’s concern", and so identifies the particular focus on "the Children of Israel" as an accusation of hypocrisy against their later Jewish successors "[not] act[ing] as if they were [responsible for the entire human race]". However, despite the entire Talmud being redacted by the 7th century, Philologos maintains that those involved in the canonization of the Quran had access to the original because of both the discovery that it did not contain an "in Israel" interpolation out of jurisdictional compliance by Jewish courts in Mishnaic time Palestine after an investigation by Israeli scholar of rabbinic thought Ephraim Urbach, and because of Philologos' expectation that it would be weaponized by them. 33 Hirabah verse This verse from Quranic chapter ''al-ma'idah () is known as the Hirabah verse (ayat al-hiraba), It specifies punishment for "those who wage war against Allah and His Messenger and strive to spread disorder in the land": 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. (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. 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 . 51 Be wary of taking Jews and Christians as guardians 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. 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. 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. Others argue that only belligerent non-Muslims are being referenced here. Verse 51 is preserved in the Ṣan‘ā’1 lower text. Verse 54 Some hadith view the 'beloved' in verse 54 as Abu Musa al-Ash'ari. Verse 54 is preserved in the Ṣan‘ā’1 lower text. Verse 82 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." Verse 90 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 intoxicants and gambling. ==See also==