Al-Ma'idah

Al-Ma'idah is the fifth chapter of the Quran, containing 120 verses.
Al-Mā'idah means "Meal" or "Banquet". This name is taken from verses 112 to 115, which tell of the meal sent down from the sky by Allah at the request of Prophet 'Isa and his disciples as a sign of the truth of his message.
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 and Moses's missions. Verse 90 prohibits "the intoxicant". Verse 8 contains the passage: "Do not let the hatred of a people lead you to injustice". 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. 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 " 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 " act as if they were ". 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.

Summary

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, Zarkashi and several other classical as well as contemporary Quranic scholars have contributed to the studies. 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-Fatiha	Al-Ma'idah	Islamic law
2	Al-An'am	At-Tawbah	The consequences of denying Muhammad for the polytheists of Mecca
3	Yunus	An-Nur	Glad tidings of Muhammad's domination
4	Al-Furqan	Al-Aḥzāb	Arguments on the prophethood of Muhammad and the requirements of faith in him
5	Saba	Al-Hujurat	Arguments on monotheism and the requirements of faith in Allah
6	Qaf	At-Tahrim	The requirement to have faith in Allah God in Islam and the afterlife and that to Allah is the final return
7	Al-Mulk	An-Nas	Admonition to the Quraysh about their fate in the Herein and the Hereafter if they deny Muhammad

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:
File:Berlin,_Pertsch_Persisch_1016_fol_17v_Islamic_Cain_carrying_dead_Abel.jpg|thumb|Islamic miniature of Cain carrying his murdered brother, Abel, to hide his corpse from God from an illuminated manuscript version of ''Stories of the Prophets.''

33 Hirabah verse

This verse from Qur'anic chapter al-ma'idah is known as the Hirabah verse, 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 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.
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.

Shia' view

On the Shia interpretation of this verse, God used the singular form "waliyyukum" implying the "wilayah" is a single project. In other words, the "wilayah" of the messenger and that of Ali springs from 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.