This Sarah takes its' name from verse 112 in which the word Mai'dah occurs. Like the names of many other suras this name has no special relation to the subject of the Sura but has been used merely as a symbol to distinguish it from other suras.
The theme of this Sura indicates and traditions support it that it was revealed after the treaty of Hudaibiyah at the end of 6 A. H. or in 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 the 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 pilgrimage to Makkah and the same theme has been resumed in vv. 101-104. The other topics of this Sura also appear to belong to the same period. The continuity of the subject shows that most probably the whole of the sura 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 Sura at different places where they fitted in. But there appears to be not the least gap anywhere in the sura to show that it might have comprised two or more discourses. Occasion of Revelation. This Sura 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 Uhud 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 Uhud 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 which ruled over the minds and hearts of the people but had also become a State which dominated over 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
It deals with the following three main topics: (1) Commandments and instructions about the religious cultural and political life of the Muslims. 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 to 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 oath has been laid down and a few more things have been added to the law of evidence. (2) Admonition to the Muslims. 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 them- selves from the evil consequences which. 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. (3) Admonition to the Jews and the Christians. 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. Subject:Consolidation of the Islamic Community. In continuation of the instructions about the consolidation of the Islamic Community given in Sura 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).