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This Surah takes its' name from verse 112 in which the word mai'dah occurs. Like the names of many other surahs, this name has no special relation to the subject of the Surah but has been used merely as a symbol to distinguish it from other surahs.

<h2>Name</h2>This Surah takes its' name from <a href="/5/112" rel="noopener noreferrer" target="_blank">verse 112</a> in which the word mai'dah occurs. Like the names of many other surahs, this name has no special relation to the subject of the Surah but has been used merely as a symbol to distinguish it from other surahs.<h2>Period of Revelation</h2>The theme of this Surah indicates, and traditions support it, that it was revealed after the treaty of Hudaibiyah at the end of 6 A. H. or at the beginning of 7 A. H. That is why it deals with those problems that arose from this treaty.The Holy Prophet with 1400 Muslims went to Makkah in Zil-Qaadah 6 A.H. to perform Umrah, but the Quraish spurred by their enmity, prevented him from its performance, though it was utterly against all the ancient religious traditions of Arabia. After a good deal of hard and harsh negotiations, a treaty was concluded at Hudaibiyah according to which it was agreed that he could perform Umrah the following year. That was a very appropriate occasion for teaching the Muslims the right way of performing a pilgrimage to Makkah with true Islamic dignity, and enjoining that they should not prevent the disbelievers from performing pilgrimage to Makkah as a retaliation for their misbehavior. This was not difficult at all as many disbelievers had to pass through Muslim territory on their way to Makkah. This is why the introductory verses deal with the things connected with the pilgrimage to Makkah and the same theme has been resumed in <a href="/5/101-104" rel="noopener noreferrer" target="_blank">101-104</a>. The other topics of this Surah also appear to belong to the same period.The continuity of the subject shows that most probably the whole of the Surah was revealed as a single discourse at one and the same time. It is also possible that some of its verses were revealed at a later period and inserted in this Surah at different places where they fitted in. But there appears to be not the least gap anywhere in the Surah to show that it might have comprised two or more discourses.<h2>Occasion of Revelation</h2>This Surah was revealed to suit the requirements of the changed conditions which were now different from those prevailing at the time of the revelation of Al-i-'Imran and An- Nisa. Then the shock of the set-back at Uhd had made the very surroundings of Al-Madinah dangerous for the Muslims, but now Islam had become an invulnerable power and the Islamic State had extended to Najd on the east, to the Red Sea on the west, to Syria on the north and to Makkah on the south. This set-back which the Muslims had suffered at Uhd had not broken their determination. It had rather spurred them to action. As a result of their continuous struggle and unparalleled sacrifices, the power of. the surrounding clans, within a radius of 200 miles or so, had been broken. The Jewish menace which was always threatening Al-Madinah had been totally removed and the Jews in the other parts of Hijaz had-become tributaries of the State of Al-Madinah. The last effort of the Quraish to suppress Islam had been thwarted in the Battle of the Ditch. After this, it had become quite obvious to the Arabs that no power could suppress the Islamic movement. Now Islam was not merely a creed that ruled over the minds and hearts of the people but had also become a State which dominated every aspect of the life of the people who lived within its boundaries. This had enabled the Muslims to live their lives without let or hindrance, in accordance with their beliefs.Another development had also taken place during this period. The Muslim civilization had developed in accordance with the principles of Islam and the Islamic viewpoint. This civilization was quite distinct from all other civilizations in all its' details and distinguished the Muslims clearly from the non-Muslims in their moral, social and cultural behavior. Mosques had been built in all territories, prayer had been established, and' Imam (leader) for every habitation and clan had been appointed. The Islamic civil and criminal laws had been formulated in detail and were being enforced through the Islamic courts. New and reformed ways of trade and commerce had taken the place of the old ones. The Islamic laws of marriage and divorce, of the segregation of the sexes, of the punishment for adultery and calumny and the like, had cast the social life of the Muslims in a special mold. Their social behavior, their conversation, their dress, their very mode of living, their culture, etc., had taken a definite shape of its own. As a result of all these changes, the non-Muslims could not expect that the Muslims would ever return to their former fold.Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslim Quraish that they got no time to propagate their message. This hindrance was removed by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their message in the surrounding territories. Accordingly, the Holy Prophet addressed letters to the rulers of Iran, Egypt, and the Roman Empire and the chiefs of Arabia, inviting them to Islam. At the same time, the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Way of Allah. These were the circumstances at the time when Al-Ma'idah was revealed.<h2>Topics</h2>It deals with the following three main topics:<ol><li>Commandments and instructions about the religious, cultural, and political life of the Muslims.</li><li>In this connection, a code of ceremonial rules concerning the journey for Hajj has been prescribed; the observance of strict respect for the emblems of Allah has been enjoined, and any kind of obstruction or interference with the pilgrims to the Kaabah has been prohibited. Definite rules and regulations have been laid down for what is lawful and unlawful in the matter of food, and self-imposed foolish restrictions of the pre-Islamic age have been abolished. Permission has been given to. take food with the people of the Book and marry their women. Rules and regulations for the performance of Wudu (ablutions) and bath and purification and tayammum (ablutions with dust) have been prescribed. Punishment for rebellion, disturbance of peace, and theft have been specified. Drinking and gambling have absolutely been made unlawful. Expiation for the breaking of the oath has been laid down and a few more things have been added to the law of evidence.</li><li>The admonition to the Muslims.</li><li>Now that the Muslims had become a ruling body, it was feared that power might corrupt them. At this period of great trial, Allah had admonished them over and over again to stick to justice and to guard against the wrong behavior of their predecessors, the people of the Book. They have been enjoined to remain steadfast to the Covenant of obedience to Allah and His Messenger and to observe strictly their commands and prohibitions in order to save themselves from the evil consequences. befell the Jews and the Christians who had violated them. They have been instructed to observe the dictates of the Holy Quran in the conduct of all their affairs and warned against the attitude of hypocrisy.</li><li>The admonition to the Jews and the Christians.</li><li>As the power of the Jews had been totally weakened and almost all their habitations in north Arabia had come under the rule of the Muslims, they have been warned again about their wrong attitude and invited to follow the Right Way. At the same time, a detailed invitation has also been extended to the Christians. The errors of their creeds have been clearly pointed out and they have been admonished to accept the guidance of the Holy Prophet. . Incidentally, it may be noted that no direct invitation has been made to the Majusis and idolaters living in the adjoining countries because there was no need for a separate address for them as their condition. had already been covered by the addresses to the mushrik Arabs.</li></ol><h2>Subject: Consolidation of the Islamic Community</h2>In continuation of the instructions about the consolidation of the Islamic Community given in Surah An-Nisa, the Muslims have been directed to observe and fulfill all their obligations: further regulations have been prescribed to train the Muslims for that purpose.They have also been particularly warned as rulers to guard against the corruption, of power and directed to observe the Covenant of the Quran. They have also been exhorted to learn lessons from the failings of their predecessors, the Jews and the Christians, who in their turn have been admonished to give up their wrong attitudes towards the Right Way and accept the guidance taught by Prophet Muhammad (God's peace be upon him).<h3>Topics and their Interconnection</h3>The Believers have been exhorted to fulfill scrupulously all of their obligations and follow the regulations prescribed by the Divine Law about food, sex, Salat, justice, etc. <a href="/5/1-10" rel="noopener noreferrer" target="_blank">1-10</a>The Muslims have been warned to guard against the errors of their predecessors; they should follow the Right Path and avoid the bad example of the Jews and the Christians, who broke their Covenants and went astray into evil ways. They, in their turn, have been admonished to give up their wrong ways and accept Islam. <a href="/5/11-26" rel="noopener noreferrer" target="_blank">11-26</a>The story of the two sons of Adam has been related to reproach the Jews for their plot to kill the Holy Prophet and his Companions. (v. 11 &amp; E.N. 30). The story has also been used to emphasize the sanctity of human life. <a href="/5/27-32" rel="noopener noreferrer" target="_blank">27-32</a>To achieve this object, punishments have been prescribed for those who create chaos in the Islamic State, and the Believers have been urged to exert their utmost to establish the Right Way; the sanctity of property has also been emphasized. <a href="/5/33-40" rel="noopener noreferrer" target="_blank">33-40</a>The Holy Prophet (and through him the Muslims) has been reassured that he should not mind the enmity, the evil designs, and the machinations of the Jews, but continue exerting his utmost to establish the Right Way in accordance with the Guidance of the Quran; for nothing better could be expected from those who had forsaken their own Torah. He should deal with the Christians likewise, for them, too, had forsaken their Gospel. <a href="/5/41-50" rel="noopener noreferrer" target="_blank">41-50</a>In view of the degenerate moral condition of the Jews and the Christians, the Believers have been warned not to make them their friends and confidants. Likewise, they should be on their guard against the evil designs of the hypocrites, the disbelievers, and the like and should rely on the true Believers alone. The people of the Book have, in their turn been exhorted to give up their enmity and adopt the right attitude, for they cannot get salvation without this. <a href="/5/51-69" rel="noopener noreferrer" target="_blank">51-69</a>The theme of the corruptions of the Jews and Christians has been resumed. The Christians especially have been reproved for their errors in regard to the doctrine of Tauhid. At the same time, they have been preferred to the hard-hearted Jews, for there are among them some who are more inclined towards the Truth. <a href="/5/70-86" rel="noopener noreferrer" target="_blank">70-86</a>In this portion of the Surah, further regulations about the lawful and the unlawful, in addition to those contained in <a href="/5/1-10" rel="noopener noreferrer" target="_blank">1-10</a>, have been given. <a href="/5/87-108" rel="noopener noreferrer" target="_blank">87-108</a>At the end of the Surah, the mention of the conversation that will take place between Allah and His Prophets on the Day of Judgment has been made for the benefit of the erring people to serve as a corrective to their creeds. The conversation with Prophet Christ has been cited as a specimen to warn particularly the Christians, who profess to believe in him, and generally, all those people who put false hopes in their Prophets, etc. <a href="/5/109-119" rel="noopener noreferrer" target="_blank">109-119</a>Conclusion: "O mankind! The Sovereignty of the heavens and the earth belongs to Allah: therefore you should become His true servants and fear Him, for He has full powers over everything." <a href="/5/120" rel="noopener noreferrer" target="_blank">120</a>

انما جزاء الذين يحاربون الله ورسوله ويسعون في الارض فسادا ان يقتلوا او يصلبوا او تقطع ايديهم وارجلهم من خلاف او ينفوا من الارض ذلك لهم خزي في الدنيا ولهم في الاخرة عذاب عظيم

إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَـٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

FEMTE SURAN
AL-MAIDAH
(DEN HIMMELSKA MÅLTIDEN)
Medina-perioden
DENNA sura utgör enligt alla tillgängliga vittnesbörd en av de sist
uppenbarade delarna av Koranen. Experterna är ense om att förlägga
den till tiden för Profetens avskedsvallfärd, år 10 H.; — några avsnitt
måste dock, som Sayyid Qu†b framhåller, vara av tidigare datum (ö.a.).
Titeln erinrar om Jesu lärjungars begäran att få smaka en ”måltid (eg.
’ett bord [dukat till måltid]’) från himlen” (vers 112) och den bön som
Jesus därpå riktar till Gud (vers 114).
Suran inleds med en uppmaning till de troende att fullgöra sina skyldigheter
på det andliga och samhälleliga planet, och avslutas med en erinran
om människans totala beroende av Gud – ”Guds är herraväldet
över himlarna och jorden och allt vad där ryms”. Såsom en av de sista
uppenbarelser som Profeten fick ta emot, uppställer den en rad föreskrifter
som avser formerna för religionsutövningen och diverse samhälleliga
plikter; på samma gång varnas de som följer Koranen för att utvidga
tillämpningsområdet för de gudomliga föreskrifterna genom subjektiva
analogislut (vers 101), eftersom detta kan göra det svårare för dem
att handla i enlighet med Guds lag och i sista hand leda till att uppenbarelsens
sanning förnekas (vers 102). De varnas också för att ta judarna
och de kristna till ”bundsförvanter” i moralisk mening, dvs. att på
bekostnad av Islams principer söka efterlikna deras livsstil och tillägna
sig deras värderingar och samhällssyn (verserna 51ff.). Suran framhåller
upprepade gånger att både judarna och de kristna har övergett de sanningar
som deras profeter framställde för dem, och att de sålunda inte
längre är efterföljare av Bibelns äkta, ursprungliga budskap (vers 68).
Koranen vänder sig i vers 48 också till andra religiösa samfund med
orden: ”För var och en av er har Vi fastställt en lag och en levnadsregel
… Tävla därför med varandra om att göra gott!” Och än en gång upprepas
löftet till alla sanna troende – oavsett samfundstillhörighet: de
”som tror på Gud och den Yttersta dagen och lever ett rättskaffens liv …
skall inte känna fruktan och ingen sorg skall tynga dem” (vers 69).
Suran når sin kulmen med orden i slutet av vers 3, uppenbarade kort
före Profetens död: ”Denna dag har Jag fullbordat det religiösa regelverket
för er och skänkt er Min välsignelse i fullaste mått. Jag har beslutat
att underkastelse under Guds vilja (islam) skall vara er religion.”

Koranens Budskap

Koranensbudskap.se

Koranen

Koranens budskap

Mohammed Knut Bernström

Vers 5:33 ur sura 5 Al-Ma'idah (Den Himmelska Måltiden) på svenska — arabisk text, translitterering och Mohammed Knut Bernströms tolkning i Koranens budskap.

Koranen 5:33

Al-Ma'idah

Vers 5:33

Ordet ”Sändebud” i uttrycket ”kämpa mot Gud och Hans Sändebud”
(yuharibunallaha wa-rasulahu) avser här inte bara denne som fysisk person utan
också, i ett tidlöst perspektiv, hans profetiska mission och hans roll som normgivande
modell för den enskilde troendes liv; se vidare not 45 nedan. (Ö.a.)

I klassisk arabiska förekommer det idiomatiska uttrycket ”hugga av någon
händer och fötter” med innebörden ”att krossa någons makt” och det är inte
omöjligt att det i orden ovan ligger något av denna betydelse. — I detta sammanhang
torde de dock framför allt böra förstås i bokstavlig, fysisk mening;
till detta kan läggas den överförda bemärkelsen ”att beröva någon de verktyg
varmed han har bedrivit sin brottsliga verksamhet” (ö.a.).

Det torde här vara fråga om organiserad brottslig verksamhet av sådan art
och omfattning (yuharibunallaha wa rasulahu wa-yasuna fil-ard fasadan) att
hela samhället känner sig hotat och ser sig nödsakat att tillgripa de mest energiska
motåtgärder för att skydda sig. – I verbformerna yuqattalu, yusallabu och
tuqattaa (med grundbetydelsen ”dödas”, ”korsfästas” respektive ”få [hand och
fot] avhuggna”) är stammens andra konsonant fördubblad innebärande en intensifiering
av den ursprungliga betydelsen som här återges genom att tillfoga
uttrycket ”utan förskoning”.
Dessa straffbestämmelser, kompletterade med förvisning (yunfau min al-ard),
finns kommenterade och deras tillämpning preciserad av Abu Hanifah, Ash-
Shafii och Ahmad ibn Hanbal i hans Musnad med åberopande av en utsaga av
Ibn Abbas. I korthet heter det där: ”De som gör sig skyldiga till rånmord skall
korsfästas, de som mördar men inte rånar skall dödas kort och gott och de som
rånar men inte mördar skall få hand och fot avhuggna på motsatt sida; de som
hotar vägfarande [med vapen] men inte sätter sina hotelser i verket skall förvisas
från landet.” Det finns också ”traditioner”, återgivna av Ibn Kathir efter Abu
Daud, Nasai och Tirmidhi, med redogörelse för bestraffningar utdömda i enlighet
med dessa regler. — I sin kommentar till denna vers säger Sayyid Qutb (Fi 
Zilalil-Quran) med hänvisning till vers 32, där dödandet av en oskyldig människa
beskrivs som ett brott mot hela mänskligheten, att det här är fråga om mot
hela samhället riktad brottslighet i stor skala och att straffens stränghet bör ses
mot denna bakgrund. (Ö.a.)