The Community of the Believers
We have stated that The Qur'an is divided between Faith and Islam, as its revelation is split into Medinan and Meccan - the Meccan coming first and the Medinan later. In other words, it began by inviting people to Islam; but when they could not tolerate it - and when their practical inability to accept its message became manifest - it was then adjusted to what they could bear. The practical demonstration is an undeniable argument for people. This is what is meant in the verse "And We will surely test you until We make evident those who strive among you [for the cause of Allah] and the patient, and We will test your affairs." (47:31) so that the knowledge of experience may become clear to you, for the knowledge of Allah is eternal. The term Mujahideen (those who strive) refers to the greater jihad, which is the struggle against the self. The term “Sabireen” (patient people) are those who endure for the sake of Allah, and "We will test your affairs" means that your deeply repressed inner thoughts - your very secrets - will be brought forth.
There are many verses that indicate a descent from the summit of Islam to the level of Faith. Among them is His saying, exalted is He: “O you who believe, observe Allah as He ought to be observed, and do not die except in a state of submission to Him” (3:102). So when they said, “Who among us is able to observe Allah as He ought to be observed?” His saying, exalted is He, was revealed: “So observe Allah as much as you are able; and listen, and obey, and spend what is good for yourselves. And whoever is protected from the stinginess of one’s own self, they are the ones who will be successful” (64:16).
When the verse of Allah, the Exalted, was revealed: "Those who have believed and have not worn out their faith with injustice – those will have security, and they are rightly guided" (46:18), it became difficult for the people. They said, "O Messenger of Allah, where is he who does not wrong himself?" He replied, "It is not what you mean; have you not heard what the righteous servant said? (O my children, do not associate anything with Allah; indeed, association [shirk] is great injustice) (4:48). It is nothing but association [shirk]." So they were relieved for they knew they had not committed shirk since they believed. The truth is that the Infallible (the Prophet) explained to them that verse on the level of the believer, knowing that its full meaning - intended for the level of the Muslim in its ultimate, elevated state - was beyond their capacity. In that verse, "injustice" refers to hidden shirk, much like what is hinted at in the verse of the secret of secrets: "And the faces have grown hostile toward the Ever-Living, and he who carries injustice has failed." (70:19–21)
It has been said that when the verse "Those who believed and did not mix their belief with injustice – those will have security, and they are the rightly guided" (31:22) was revealed, the Prophet said, "I was told: You are one of them." However, the Prophet was not among the believers; rather, he was the first of the Muslims: "Say, 'My prayer, my rites of sacrifice, my life, and my death are for Allah, Lord of the worlds, and He has no partner. By this I have been commanded, and I am the first of the Muslims.'"
We have said that the community of the first message is the believers (al-mu’minun). The Qur’an, when referring to the Muslims at the time of Moses, calls them Jews or those who became Jews (alladhīna hādū); and when referring to the Muslims at the time of Jesus, it calls them Christians (nasārā). Yet, in the era of the first Muhammadan mission, it calls them the believers or those who have believed (alladhīna āmanū). Listen to His words: “Indeed, those who have believed, and those who were Jews, and the Christians, and the Sabians - whoever believes in God and the Last Day and does good - they shall have their reward with their Lord; and no fear shall be upon them, nor shall they grieve.” (2:62)
And listen to His words: “Indeed, those who have believed, and those who were Jews, and the Sabians, and the Christians - whoever believes in God and the Last Day and does good - no fear shall be upon them, nor shall they grieve.” (5:69)
There is also a verse that perfectly illustrates what we are addressing, where He says: “O you who have believed, believe in God and His Messenger and the Book which He has sent down upon His Messenger, and the Book which He sent down before. And whoever disbelieves in God, His angels, His Books, His messengers, and the Last Day has certainly gone far astray.” (4:136)
He thus calls them those who have believed (alladhīna āmanū), and then calls upon them to believe.
Indeed, anyone with insight into meanings, upon reading Allah’s words: “O you who believe, observe Allah as He ought to be observed, and do not die except in a state of submission to Him” (3:102) - and then His words - “So observe Allah as much as you are able; and listen, and obey, and spend what is good for yourselves. And whoever is protected from the stinginess of one’s own self, they are the ones who will be successful” (64:16) - will recognize that there are two meanings: a primary and a secondary. The intended meaning in the first verse is the primary one. However, since necessity required its postponement, action shifted to the secondary meaning and will remain there until the transition from secondary to primary becomes possible, once the appropriate conditions arise. These conditions refer to a time when human readiness - both individual and collective - matures and when capacity expands. This lack of readiness is the reason behind the postponement of the fundamentals of religion and the reliance on secondary aspects. Here is an explanation of that: -
Jihad Is Not Fundamental to Islam
The fundamental principle in Islam is that every human being is free - until he demonstrates, in practice, his inability to fulfill the duty that accompanies freedom. For freedom is a natural right that entails a duty which must be performed: the proper exercise of that freedom. When a free person proves unable to uphold the duty of freedom, his freedom is then withdrawn through constitutional law.
Constitutional law, as has been previously indicated, is the law that reconciles the individual’s need for absolute personal freedom with the community’s need for comprehensive social justice. We have already established that this is the law of compensation (qānūn al-mu‘āwaḍah).
This principle is the foundation of all principles. To uphold it, the call to Islam initially began with verses of tolerance, as revealed in Mecca. Among these is, "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided" (16:125). Many similar verses were revealed. The call to Islam remained in this spirit for thirteen years, during which much of the miraculous Qur'an was revealed. During this period, the new school produced many virtuous examples of men, women, and children.
The early Muslims refrained from retaliating against the harm inflicted by the polytheists, endured suffering, and sacrificed, with sincerity and nobility, all the comforts of life for the sake of spreading the religion. They neither weakened nor yielded. Through eloquent speech and genuine example, they clarified people's duties in this life - towards their Lord, by worshiping Him with sincerity, and towards one another, by upholding family ties and fostering reconciliation.
Allah, the Exalted, says, "And I did not create the jinn and mankind except to worship Me" (51:56). He has bestowed upon us the blessings of the mind and body, and the pleasures of life, enabling us to worship Him and recognize His bounties. He also says, "Indeed, Allah commands justice, excellence, and giving to relatives and forbids immorality, bad conduct, and oppression. He admonishes you that perhaps you will be reminded" (16:90). And He declares, "And do not kill your children out of poverty; We provide for you and for them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the self which Allah has forbidden, except by right. This He has enjoined upon you that you may understand" (6:151).
All of this was brought by the Qur'an in the new religion and conveyed by the Prophet and his companions through speech and practice. It contained guidance for the well-being and prosperity of humanity. However, if people insisted after all of that on worshiping the idols they carved, severing family ties, committing heinous killing, and burying their daughters alive, they misused their freedom and subjected it to forfeiture. And since no law existed to take it away, the sword alone remained, and so it was taken away.
After acting according to His saying, the Exalted, "So remind, you are only a reminder. You are not over them a controller" (88:21-22), it transitioned to, "Except he who turns away and disbelieves, then Allah will punish him with the greatest punishment" (88:23-24). This implies, "As for those who turn away and disbelieve, We have granted you control over them, so Allah will punish them through you with the lesser punishment of fighting and then with the greater punishment of Hellfire”. “Indeed, to Us is their return; then indeed, upon Us is their account" (88:25-26). The two preceding verses were considered abrogated by the following two verses. Likewise, all verses of tolerance, which were the original principle, were abrogated by the Verse of the Sword and its counterparts, which were a secondary ruling dictated by the temporal circumstances and the limited human capacity at that time to uphold the duty of freedom.
This aligns with the saying of the Infallible (the Prophet): "I have been commanded to fight the people until they testify that there is no deity but Allah and that Muhammad is the Messenger of Allah. If they do so, they will have protected their blood and wealth from me, except by the right of Islam, and their account will be with Allah."
Some Muslim scholars have assumed that the wars of Islam were purely defensive. This is a misconception influenced by their eagerness to refute claims by some Orientalists who alleged that Islam spread by the sword. The truth is that the sword was used to confiscate a freedom that had been misused. For thirteen years, Islam called for a clear understanding of individual and communal responsibilities. When people failed to bear the burdens of their freedom and misused it, their self-governance was taken away. The Prophet was made a guardian over them until they reached maturity. Once they entered the new religion, their blood and wealth were sanctified, and they were commanded to uphold ties of kinship as instructed. The sword was lifted from them, and the misuse of freedom under the new law was subject to confiscation. This was how Islamic legislation was established, and the new government emerged.
All that can be said to justify Islam’s use of the sword is that it was not wielded like a butcher's knife but rather like a surgeon’s scalpel. Islam possessed the wisdom, compassion, and knowledge necessary to serve as a healer for the ailments of the heart. Regarding this, Allah says, "Indeed, We sent Our messengers with clear proofs and sent down with them the Scripture and the balance that the people may maintain justice. And We sent down iron, in which there is severe force and benefits for the people, and so that Allah may make evident those who support Him and His messenger’s unseen. Indeed, Allah is Powerful and Exalted in Might" (57:25). His saying, "We sent Our messengers with clear proofs" (57:25) refers to decisive evidence affirming their truthfulness. "And We sent down with them the Scripture" signifies the declaration of "There is no god but Allah." "And the balance" refers to the divine law (shari‘ah), which regulates the relationship between the servant and the Lord, as well as between individuals. The phrase "so that people may uphold justice" means establishing fairness in dealings.
As for "And We sent down iron, in which there is severe force, and benefits for the people," it signifies the prescription of combat with the sword to confiscate the freedom of those who misuse it. The sword serves to redirect such individuals towards righteousness, enabling them to reclaim their freedom and make meaningful use of their lives. Of course, this is in addition to the other numerous benefits of iron, which require no further elaboration. And He says: "And let Allah know who supports Him and His messenger’s unseen" – He knows through experience for you, because fighting is something disliked by the soul. To know who can endure the hardship of war for the sake of Allah, to support the oppressed by establishing justice between each individual and himself and between him and the others.
His words, "Indeed, Allah is Powerful and Almighty" (57:25), by ”Powerful” He means the One who has no need for anyone’s support, while "Almighty" signifies that what He grants can only be attained through Him. In this context, what He grants is victory. This subtly alludes to His words: "If you support Allah, He will support you and strengthen your footholds." If you support Allah by aiding His prophets in establishing justice, He will grant you victory over yourselves. In other words, if you support Allah in the lesser jihad, He will support you in the greater jihad, for you have no strength except through Him and no helper but Him. "And He strengthens your footholds" means He reassures your hearts. The strengthening of one’s foothold is undeniably significant in the context of victory.
The wisdom in treating the ailments of the heart dictates that the call to faith begins with gentleness, resorting to severity only when absolutely necessary - like using cauterization as the last treatment. And the punishment of being killed by the sword in this world is but a glimpse of the torment of the Hereafter in the Fire; there is no cause for the punishment of the Hereafter except disbelief. The same applies to fighting: if a person adds to his disbelief a call to disbelief and a hindrance from the path of God, then fighting and killing him becomes even more warranted. Otherwise, he is inevitably fought against due to his disbelief.
Allah says: "Indeed, those who disbelieve spend their wealth to avert people from the way of Allah. So they will spend it; then it will be for them a source of regret; then they will be overcome. And those who disbelieve - unto Hell they will be gathered. This is so that Allah may distinguish the wicked from the good and place the wicked, one upon another, and heap them all together and put them into Hell. It is they who are the losers. Say to those who disbelieve that if they desist, what has previously occurred will be forgiven for them; but if they return, then the precedent of the former peoples has already taken place. And fight them until there is no more fitnah and the religion, all of it, is for Allah. And if they cease - then indeed, Allah is Seeing of what they do." (8:36–39)
Reflect on His Saying, Exalted is He: " And those who disbelieve - unto Hell they will be gathered. This is so that Allah may distinguish the wicked from the good." You find that the cause of punishment is disbelief. "What will Allah do with your punishment if you are grateful and believe? And Allah is ever Appreciative and Knowing."(4:147). And His statement, "And fight them until there is no fitnah," means until there is no polytheism, no call to polytheism, and no hindrance to the path of faith. And His statement, "And let the religion be entirely for Allah," is the original purpose of fighting. "And your Lord has decreed that you not worship except Him." That is the command of Allah. And Allah fulfills His command even if the disbelievers dislike it.
Allah also says in another instance: "And fight them until there is no fitnah and the religion is for Allah. But if they cease, then there is to be no aggression except against the oppressors." (2:193). The wrongdoers are on two levels: those who make religion for other than Allah and persist in that, and those who submit to Allah in obedience but transgress people's rights and oppress them. In the verse, there is an order to confiscate the freedom of those who misuse freedom, and the confiscation is only to the extent of the wrongdoing. For the disbelievers, there is the law of war and the sword; and for those who transgress people's rights, there is the law of peace and the resolution of rights. This is the meaning of Allah's statement: "But if they cease, then there is to be no aggression except against the oppressors."
The transition from the original meaning to the secondary meaning signifies a descent from the level of Islam to that of Iman (faith). This understanding clarifies Allah's words: "And We revealed to you the Reminder so that you may explain to the people what was sent down to them, and so they may reflect." (16:44) His saying "And We revealed to you the Reminder" refers to the entire Qur'an, encompassing both the origin (Islam) and its branch (Iman). The phrase "to explain to the people what was sent down to them" means to clarify, through legislation and various forms of explanation, the details suited to the believers' level. His saying "so they may reflect" implies that thoughtful reflection while practicing the derived aspects of religion may lead them back to the original level they were initially unable to bear. This highlights a subtle indication of ascending through the different stages of Islam, starting with the first Islam and progressing upward through clear thinking, perfected speech, and sincere action. For, as Allah says, "To Him ascends the good word, and the righteous deed elevates it." (35:10)
From what has been presented, we conclude a very important matter: much of the current forms of legislation we have today are not the ultimate intent of Islam in its essence. Rather, they are adaptations to the circumstances of the time and human capacity.
Slavery is not inherent to Islam
The fundamental principle in Islam is freedom. However, Islam was revealed to a society where slavery was an integral part of the social and economic system. This was a society that had practically proven incapable of handling freedom, leading to the removal of individuals’ ability to manage their own affairs and placing them under the guardianship of others. This, in turn, justified the legitimacy of jihad.
One of the fundamental principles of jihad in the path of God is that Muslims first invite non-believers to embrace the new faith. If they accept, they become part of the Muslim community. If they refuse, they are offered the option of paying jizya and living under Islamic rule while maintaining their original religion and remaining secure. However, if they reject this option as well, Muslims engage them in battle. If they are defeated, prisoners are taken from among them, thereby increasing the number of enslaved individuals who existed prior to the new call.
The wisdom behind enslavement is based on the law of compensation. It is as if when a person was invited to be a servant of God but refused, this refusal indicated ignorance that necessitated a period of training to prepare him, willingly, for servitude to God. During this period, he was made a servant to a created being to practice obedience, which is the duty of a servant.
The compensation here lies in the fact that when he rejected servitude to the Lord while being free and was then defeated, he was made a servant to another servant as a fitting recompense. As the Qur'an states, "And whoever does an atom's weight of evil will see it." (99:8)
Thus, the method of inviting people to Islam, shaped by the circumstances of the time and human readiness, added new forms of slavery to the inherited practices from earlier eras of ignorance. It was neither practical nor wise for Islamic legislation to abolish the institution of slavery with a single decree, despite its alignment with the higher principle of freedom inherent in the religion.
The needs of enslaved individuals, as well as the social and economic needs of society, necessitate the continuation of this system while constantly working on its development until every enslaved person transitions from the bonds of slavery to the realm of freedom.
This developmental period serves as a transitional phase during which the enslaved gain the strength to stand on their own feet and earn their livelihood through lawful labor. This happens within a society that also undergoes training during this transition to restructure itself in a way that no longer relies on the exploitation of slaves - an exploitation that brutally degrades their dignity and oppresses their humanity, which was their unfortunate fate during the era of ignorance.
Thus, Islam legislated regarding slavery by granting enslaved individuals rights and duties, whereas before, they had only duties without rights. It then made acts of expiation and acts of devotion linked to the emancipation of believing, healthy, and capable slaves. Furthermore, Islam obligated the process of mukataba (a contract of manumission) for a righteous slave who was able to ransom himself and live as an upright citizen. In the meantime, Islam also called for kind treatment of slaves, as reflected in the words of the Infallable (the Prophet): "Your servants are your brothers. God has placed them under your care, so feed them from what you eat and clothe them from what you wear."
Capitalism Is Not Fundamental in Islam
The fundamental principle in Islam is the communal sharing of wealth among God’s servants, where each person takes only what he needs, akin to provisions for a traveler. This principle was fully embodied in the life of the only true Muslim of that time - the Prophet.
However, Islam was revealed to a people unaccustomed to such a concept; they recognized wealth solely as their personal property. They had never been governed by a system that imposed obligations on their wealth. As a result, they found it difficult to accept zakat, which was levied on their possessions. This difficulty became particularly evident upon the Prophet’s passing, as resistance to zakat became a direct cause of apostasy.
Regarding them, Allah says: “Indeed, the life of this world is nothing but play and amusement. But if you believe and are mindful of Allah, He will grant you your rewards and will not demand your wealth. If He were to demand it of you insistently, you would withhold it, and He would bring forth your hidden resentments. Here you are, those invited to spend in the way of Allah, but among you are those who withhold. And whoever withholds only withholds from himself. Allah is free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be like you.” (47:36–38)
His saying, “Indeed, the life of this world is but play and amusement,” means a period of heedlessness and ignorance, unworthy of the responsibility of men. And His saying, “If you believe” means in God and His Messenger, and “and fear Allah” means avoiding disbelief, polytheism, and major sins. “He will grant you your rewards” refers to the reward for these deeds.
His saying, “and will not ask you for your wealth,” means that all of it for charity. “If He were to ask you for it, and presses you, you would withhold” means that if He asks you to give all your wealth in charity, you will be reluctant to obey this command, which is burdensome to your souls. And His saying, “And He will expose your hidden resentments” means He will expose what your hearts harbor, such as the love of wealth, weakness of faith, and latent polytheism.
His saying, “If you turn away, He will replace you with another people; then they will not be the likes of you,” subtly alludes to the Muslims who will come after the early believers and will be better than them. This is the reason why Islamic legislation regarding wealth did not fully reflect its true intent; it was a means of easing things for the people, gradually guiding them, and alleviating hardship for those with a miserly nature.
Thus, zakat was established with specific amounts and made a religious obligation upon them, purely out of kindness. In addition to the individual consideration, there is another aspect to consider: the sun of socialism had not yet risen upon the world at that time.
Inequality between men and women is not a principle of Islam.
The fundamental principle in Islam is complete equality between men and women, and this is reflected in individual responsibility before God on the Day of Judgment, when the scales of deeds will be set up. Allah, the Almighty, says in this regard:
“No bearer of burdens shall bear the burden of another; and if one heavily laden calls to (another) to carry some of its load, none of it will be carried, even if he be a near relative. You can only warn those who fear their Lord unseen and establish prayer. And whoever purifies himself does so only for his own soul; and to God is the final return.” (35:18)
And He says: “Today every soul will be recompensed for what it has earned; no injustice today. Indeed, Allah is swift in account.” (40:17)
And He says: “Every soul is held in pledge for what it has earned.” (74:38)
However, when Islam was first revealed, it came to a people who used to bury their daughters alive - out of fear of the disgrace that might befall them if they were captured, or to escape the burden of providing for them when the land was barren and sustenance scarce. God says of them: “When any of them is given the tidings of a female [child], his face darkens and he is filled with grief. He hides himself from the people because of the evil of what he has been told. Shall he keep her in humiliation, or bury her in the dust? How evil is their judgment!” (16:58–59)
Thus, society at that time was not ready, nor was woman herself ready, for Islam to legislate her rights at the level of goodness it ultimately intends for her. There had, therefore, to be a transitional period during which both men and women, as individuals, would evolve - and society itself would evolve as well.
Accordingly, the legislation came to make woman’s share equal to half that of man in inheritance, and her testimony equal to half of his in bearing witness. And woman was made subject to the authority of man - as a father, a brother, or a husband: “Men are guardians over women, because God has made some of them excel others, and because they spend of their wealth.” (4:34)
In truth, this legislation represented a great advance for woman compared to her former condition; yet it still fell short of what religion ultimately intends for her.
Polygamy Is Not a Principle of Islam
In Islam, the fundamental principle in Islam is that a woman is equal in marriage to a man - he belongs entirely to her, just as she belongs entirely to him, without a dowry or the occurrence of divorce. The prohibition of polygamy is inferred from Allah’s statement: "But if you fear that you will not be just, then [marry only] one" (4:3) and His words: "You will never be able to be just between wives, even if you strive [to do so]" (4:129). The prohibition of divorce is indicated by the Prophet’s saying: "The most detestable of permissible things to Allah is divorce." The subtle indication here is that whatever Allah detests must eventually be prevented when such prevention becomes both possible and practical - for Allah will accomplish His decree.
It is inferred that Islam, in its fundamentals, does not intend the dowry, as the dowry represents the price of purchasing a woman at a time when marriage occurred through one of three means: either by being taken as a captive, abducted, or bought. Thus, it is a remnant of an era when she was demeaned by people, and it should not accompany her into the era of dignity that Islam has prepared for her when its principles are put into practice.
Islam was first revealed to a society where women had no dignity, as we have previously seen. They were treated in a manner that placed them among the ranks of slaves. Marital relationships lacked the humanity and kindness they deserved; instead, a man would marry ten or even twenty wives, using them for childbearing and exploiting their labor.
Another phenomenon Islam encountered in that society was the higher number of women compared to men, due to the toll of wars on the male population. Islam sought to regulate the excessive practice of polygamy but did not immediately mandate monogamy. This was both impractical in a society accustomed to multiple marriages and because it recognized that it was better for a woman to have a quarter of a husband who protects her chastity, safeguards her, and provides for her, than to remain unmarried and exposed to the hardships of life with no one to support her.
Islam also limited polygamy to four wives, as stated by Allah: "Marry those that please you of women, two, three, or four. But if you fear that you will not be just, then [marry only] one" (4:3). In another verse, a delicate acknowledgment of the difficulty of achieving justice between wives is expressed when Allah said: "And you will never be able to be just between women, even if you strive [to do so]. So do not incline completely [toward one] and leave the other hanging. And if you amend and fear Allah, then indeed, Allah is Forgiving and Merciful" (4:129).
Islam lowered the requirement from the absolute justice demanded by faith - justice that was not yet attainable for the society or for individuals, whether men or women at that time - to the level of justice prescribed in the Sharia law. Thus, after stating, "And you will never be able to be just between wives, even if you strive [to do so]" (4:129), the verse continues, "So do not incline completely [toward one] and leave the other hanging." This adjustment restricted the concept of justice in polygamy to material fairness, without extending it to matters of the heart. Without this concession, the legislation permitting polygamy would not have been feasible. Yet, in reality, this legislation was necessary, particularly for that stage in the development of the believing society.
The nature of justice here is that it is only restricted by what restricts freedom, because it is a right that corresponds to a duty. Whoever does not know their duty will be deprived of their right. At that time, woman was far behind and was not at the level of equality with man. Several factors contributed to her being in that inferior position, and thus the restriction of justice in her case was a form of justice that served her and her society.
The legislation of polygyny is therefore a transitional law, moving toward the dawn of complete equality between men and women. At that time, justice for her will include fairness in the inclinations of the heart, as indicated in the verse: "And you will never be able to be just between women, even if you should strive to do so." (4:129) At that time, the restriction arises from Allah’s statement: "But if you fear that you will not be just, then [marry only] one" (4:3). Thus, the process of prohibiting polygamy begins, except in specific cases of necessity that warrant it. Such cases would be explicitly defined in law, with the consent of the party affected by it being a required condition.
Divorce is not a fundamental principle in Islam
The fundamental principle in Islam is the permanence of the marital relationship between the spouses, because your wife is your counterpart, the emanation of your self from you, outside of you. She represents the entirety of the signs in the external world corresponding to one's inner self, as stated in the verse: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth” (41:53).
However, we do not have the light by which we can choose our other half in marriage correctly. Our example in this is similar to that of a blind person sitting with various pegs before him - some square, some rectangular, some triangular, some twined, some half circular, and some sections of circles in different sizes. Before him is a surface with holes, each suited to one of the pegs. He tries to place the right peg in the right hole, sometimes succeeding and sometimes failing, or even at times being completely unable to match the peg with the hole.
In reality, this analogy is not a perfect fit for choosing a spouse, as the blind person in this example is actually closer to success and proper guidance than any of us when making this choice. If one of us makes a mistake and places a semicircular peg into a square hole, for example, we would need a second chance to try again. Divorce was legislated to give us this second chance.
When Adam and Eve fell into sin and were expelled from Paradise, each descended to a different, isolated place on Earth. They began searching for one another: Adam seeking Eve, and Eve seeking Adam. After much effort, Adam found Eve but did not truly find her, and Eve found Adam but did not truly find him. From that day until now, every Adam searches for his Eve, and every Eve searches for her Adam. The paths of misguidance are wide, while the paths of guidance are narrow. Yet, thanks be to Allah, with every passing day, more light shines upon us, narrowing the realm of error and expanding the scope of clarity.
The light of faith is not enough - just as it has never been enough for the believers before - to ensure complete success in choice. But when Allah completes His light, and the sun of Islam rises, then no mistakes will be made in choice that would require correction through the law of divorce. The likes have met with the likes, and shapes have joined with shapes. "Each people knows their drinking place." (7:57)
Thus, marriage in Islam is an eternal bond that predates marriage in the law. Marriage in the law is merely an attempt to reach the relationship that existed between Adam and Eve, when Eve was taken from Adam: "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs [that bore you]. Verily, Allah is over you, a Watcher." (4:1)
Divorce is merely an opportunity for error granted to both partners so they may learn, outgrow their mistakes, and render the law of divorce obsolete by no longer needing it.
The Veil “Hijab” is not Fundamental in Islam
The fundamental principle in Islam is unveiling (sufur) because Islam's intention is chastity. It seeks for chastity to be established in the hearts of both women and men, not merely a chastity confined behind closed doors and draped garments. However, there is no way to reach this precious chastity except through education and discipline. This requires a period of transition during which chastity can only be achieved through hijab, and thus hijab was legislated.
It seems that the original state was what Adam and Eve were in before their fall: "O Adam, dwell, you and your wife, in Paradise and eat from wherever you will, but do not approach this tree, lest you be among the wrongdoers. But Satan whispered to them to reveal to them that which was concealed from them of their private parts. And he said, 'Your Lord did not forbid you this tree except that you become angels or become of the immortals.' And he swore to them, 'Indeed, I am to you from among the sincere advisors.' And he led them to ruin. And when they tasted the tree, their private parts became apparent to them, and they began to cover themselves with the leaves of Paradise. And their Lord called to them, 'Did I not forbid you that tree and tell you that Satan is to you a clear enemy?' They said, 'Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.' He said, 'Descend, [being] to one another enemies, and for you on the earth is a place of settlement and provision for a time.' He said, 'There you will live, and there you will die, and from it you will be brought forth.' O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment, and the clothing of righteousness - that is better. That is from the signs of Allah that perhaps they will be reminded.' O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he and his tribe see you from where you do not see them. Indeed, We have made the devils allies for those who do not believe.'
His saying 'to show them' refers to revealing to them-- 'what had been concealed from them' refers to what had been covered by the light garment of Allah-- 'their private parts' refers to their nakedness... 'And he led them to ruin' means he deceived them with false advice and lies until they fell into sin. And when they fell, 'their private parts became apparent to them, and they began to cover themselves with the leaves of Paradise.' They used the leaves of the fig tree to cover their nakedness, and from that day, the practice of covering began. It is a consequence of sin, and it will continue until the sin is eradicated, if Allah wills.
In this regard, Allah says: "O children of Adam, We have sent down upon you clothing to cover your private parts, and as adornment. And the clothing of righteousness - that is better. That is from the signs of Allah that perhaps they will be reminded." This means that Allah has created for you and prescribed for you garments made of cotton, wool, and other materials to cover your private parts, while the "clothing of righteousness" refers to the garment of faith, chastity, and preservation that is placed in your hearts. "That" refers to the clothing of chastity. "Better" refers to the clothing of cotton, and "from the signs of Allah" refers to His wisdom in His legislation. The entire meaning of the verse, "perhaps they will be reminded," is that people may remember the state of purity, innocence, and chastity in which they were before sin, and thus they may return to that state.
The last verse is clear evidence of what we have argued regarding the issue of hijab. Unveiling (sufur) in Islam is the original state because it represents freedom. As we have previously stated, in Islam the fundamental principle is that every person is free unless they misuse that freedom, in which case their freedom is revoked by a constitutional law. We have previously referred to this constitutional law.
Read in the wisdom of hijab in the verse: "And those who commit immoralities among your women - then call to witness four witnesses from among you. If they testify, then imprison them in their houses until death takes them or Allah ordains for them a way." When evidence is provided of immoral conduct that does not reach the legal limit, their freedom is revoked by depriving them of their right to unveil, and they are confined to their homes "until death takes them," unless it becomes apparent that they have benefitted from the punishment and reformed, which makes them hopeful for good conduct in unveiling.
Thus, hijab is a wise punishment for the misuse of freedom in unveiling. This is the original Islamic principle. However, in present legislation it represents an ongoing revocation of the freedom to unveil because the legislator sought it as a preventative measure, to protect the vulnerable from a costly and heavy responsibility that believers do not bear, but Muslims do, for whom no law is prescribed.
A society where men are isolated from women is not fundamental to Islam
What is said about unveiling (sufur) also applies to gender mixing, as the original principle in Islam is a mixed society, with both men and women. It is a society free from the behavioral flaws that contemporary mixed societies have fallen into.
All of these are just examples presented to show the difference between the original (fundamental) and the derivative (secondary), and to demonstrate that the first revelation descends from the second revelation in order to suit the time, to accommodate the needs of its society, and to be gentle with human weakness at that time, for in that there is sufficiency.
