Al-Ma'idah
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 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: This verse has a Parenthetical Sentence: "This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.." This verse was revealed at Arafat as reported in the authentic hadith: The story appears in the Quran 5:27-31: This verse from Qur'anic chapter "al-ma'idah" (Q5:33) is known as the "Hirabah" verse ("ayat al-hiraba"), It specifies punishment for "those who wage war against God 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 5:33-4.) 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 verses 2:279 and 5:33-34. O true believers, take not the Jews, or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: Verily God directeth not unjust people 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. O true believers, whoever of you apostatizeth from his religion, GOD will certainly bring "other" people "to supply his place", whom he will love, and who will love him; who shall be humble towards the believers; but severe to the unbelievers: they shall fight for the religion of GOD, and shall not fear the obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom he pleaseth: GOD is extensive and wise. Verse 54 is also interesting in relation to who the "beloved" are; some hadith view it as being Abu Musa al-Ashari. Verse 54 is preserved in the Ṣan‘ā’1 lower text. 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. Tahir ul Qadri writes regarding this verse: "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". In Sahih International: "(72) They have certainly disbelieved who say, " Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah, my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire And there are not for the wrongdoers any helpers. (73) They have certainly disbelieved who say, Allah is the third of three. And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment. " In Verse 90 it says, "O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone altars [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful." This is a clear ruling in The Quran for Muslims to avoid alcohol and gambling.
Exegesis ; Verse 90
Verse 90 prohibits "The intoxicant" (alcohol).