Tafsir of Al-Mujadilah 58:5

(Those who oppose Allah and His Messenger): That is, they show hostility toward them and strive against them. This is because each of two adversaries is at a boundary and direction (hadd) other than the boundary and direction of the other, just as each of them is on a side (adwah) and a path (shiqq) other than the side and path of the other. It is said that applying this term to adversaries is due to the usage of hadid (iron), because of the frequent fighting between them with iron, such as swords, blades, and the like. The first interpretation is more manifest. Mentioning "opposing" (muhaddah) within the context of mentioning the limits (hudud) of Allah, rather than "hostility" (mu’adah) or "striving" (mushaqa), is a fitting choice of words, implying one who has exceeded the limit (jawaza al-hadd).

Nasir al-Din al-Baydawi said: Or they set or choose limits other than the limits of Allah and His Messenger—may Allah bless him and grant him peace. Its relevance to what precedes it is self-evident.

Mawla Shaykh al-Islam Sa’d Allah Chalabi said: Based on this, there is a severe threat for kings and wicked princes who have established matters contrary to what the Shari'a has defined, naming them "yasa" or "law." Allah, may He be exalted, is the One whose aid is sought against what they describe.

Shihab al-Din al-Khafaji said after quoting him: The gnostic of Allah, Shaykh Baha’ al-Din—may Allah sanctify his soul—authored a treatise regarding the disbelief of one who says: "One acts according to the law (qanun) and the Shari'a," when he treats them as equals. Allah, the Exalted, has said: “This day I have perfected for you your religion,” and the religion has reached a stage of perfection that does not accept completion. "When the river of Allah comes, the river of Ma’qil becomes void," but where are those who understand?

I wish I had seen this treatise and examined its contents, for making a blanket statement of disbelief is difficult for me; so contemplate this. Furthermore, there is no doubt that there is no harm in political laws if they occur through the agreement of those who possess opinions among the people of authority (ahl al-hall wal-aqd), in a manner that organizes affairs and rectifies the state of the elite and the commoners.

Among these are the designation of degrees of discipline and deterrence for sins and crimes for which the Legislator has not specified a fixed limit, but has delegated the matter to the judgment of the Imam. This is in no way an opposition to Allah, the Exalted, and His Messenger; rather, it is the fulfillment of His right in the most perfect manner, due to the deterrence it provides against sins—a matter of great importance to the Legislator—may peace and blessings be upon him. This is pointed to by what is in Tuhfat al-Muhtaj: that it is within the Imam's authority to enforce a disciplinary punishment (ta'zir) even if the victim forgives, because what is relinquished by forgiveness is the right of the individual, while what the Imam enforces is the right of Allah, the Exalted, for the sake of public interest. In the Kitab al-Kharaj of Imam Abu Yusuf—may Allah have mercy on him—there is also an indication of this.

This, and its like, is not contradicted by the words of the Exalted: “This day I have perfected for you your religion,” for the intended meaning is its perfection in terms of its inclusion of what points to His judgment, whether specifically or generally. This is supported by the fact that no one denies any of the mujtahidin if they express an opinion on something not specifically defined. Included in this is what is established by analogy in its various forms.

Yes, the law (qanun) that goes beyond this—in that it contradicts what the clear Shari'a has stated and deviates from the path of the bright way—contains what it contains, as is not hidden from the knowledgeable and intelligent. It may be said regarding the verse, according to the meaning mentioned by al-Baydawi: that the one referred to is the one who sets the limits of disbelief and its laws, such as the leaders of disbelief, or those who choose them and act upon them, such as their followers.

Furthermore, the verse, according to what is in al-Bahr, was revealed regarding the disbelievers of Quraysh. (They will be debased): That is, humiliated, as Qatada said; or angered, as al-Farra’ said; or cast down, abandoned, as Ibn Zayd said; or destroyed, as Abu Ubaida and al-Akhfash said. From Abu Ubaida: that its ta is a substitute for the dal, and the origin is kabadu, meaning a disease afflicted their livers (akbad). Al-Suddi said: They were cursed. It is also said that kabt is kabb, which is throwing upon the face. Al-Raghib interpreted it here as being rejected with violence and humiliation. That is a sign, according to the majority, of what occurred on the day of the Trench (Khandaq); it is also said: on the day of Badr. It is also said that the meaning of "(They will be) debased" is "they will be debased" in the manner of His saying: “The command of Allah has come,” and it is a good tiding to the believers of victory over the disbelievers and the realization of their debasement.

(Just as those before them were debased): From the disbelievers of past nations who opposed Allah, the Exalted, and His messengers—peace and blessings be upon them. (And We have sent down clear verses): A state of the subject of the waw in "(They will be) debased," meaning: they were debased because of their opposition, while We had already sent down clear verses regarding those who opposed Allah, the Exalted, and His Messenger before them among the nations, and regarding what We did with them. It is also said: verses that point to the truthfulness of the Messenger and the correctness of what he brought.

(And for the disbelievers): That is, in those verses, or in everything that is mandatory to believe in, so those verses are included primarily. (is a humiliating punishment).