Allah says: "And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that they may remember." Surah Al-Baqarah (2:221)
This Ayah confirms the legislative basis of a ruling. It forbids marriage between polytheist women and believing men. It also forbids marriage between polytheist men and believing women. This basis is built on a difference in viewpoint. Believers and polytheists have different viewpoints. This leads to a difference in their behaviors and goals. This is undoubtedly reflected on marital life. Marital life ought to be founded on amiability and mercy. These emanate from sameness of perceptions and goals. Believers pursue what leads them to Heaven which demands behaving and thinking in a specific manner. It differs from that which leads unbelievers to the Fire. How can devotion to marital life be achieved? It must navigate spiritual, intellectual, and living commitments imposed by faith. The forbiddance in this Ayah does not emanate from arbitrariness. The ruling is final, even against people’s desire. This forbiddance aims to make man reach a state of balance. It balances his emotional desires and the realistic interests of his faith and life. Eventually, he becomes convinced. The desire seems petite compared to the issue of man’s fate.
In this context, it is apparent that polytheists are those who ascribe partners to Allah directly. It does not include those who are polytheists indirectly. This is the case for the People of the Book. They believe in the Lordship of Jesus or in the trinity. Yet, it is not in a way that contradicts the concept of oneness. The Quran makes a distinction between the polytheists and the People of the Book. This is in terms of rulings and the terms it uses for each. Allah says: "Those who disbelieved among the People of the Book and the polytheists were not to be parted until there came to them clear evidence." Surah Al-Bayyinah (98:1)
And: "Neither those who disbelieve from the People of the Book nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty." Surah Al-Baqarah (2:105)
The conjunction signifies a difference between the two. Therefore, evidence for forbidding marriage with the People of the Book cannot be derived from this Ayah. It must be derived from another source. This source is the consensus among Muslims. They agree on the forbiddance of marriage between a Muslim woman and a non-Muslim man. This applies whether he is from the People of the Book or others. They differ concerning marriage between a Muslim man and a woman from the People of the Book. Some deem it allowed, while others deem it forbidden.
Some interpreters reached a conclusion. They said this Ayah revokes the Ayah in Al-Maeda Surah. Allah says there: "This day good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. And chaste women from the believers and chaste women from those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking secret lovers." Surah Al-Ma'idah (5:5)
But this opinion is wrong. It is based on what we mentioned about the term polytheist. It does not include the People of the Book. There is no relation between the two Ayahs in their signification. The Ayah in Al-Baqarah Surah forbids marrying polytheist women. These are women who ascribe partners to Allah directly. The Ayah in Al-Maeda Surah allows marrying women from the People of the Book. It does not allow marrying other polytheists.
One can refer to jurisprudential books for more detail. This Ayah lays emphasis on the line of faith. This faith governs marital relations. It should be the main pillar in constructing an Islamic house. This house is founded on kindness and love. Allah demands this in an atmosphere of total faith and submission.
"And do not marry polytheistic women until they believe." Allah does not want Muslim men to marry women who worship idols. They ascribe them as partners to Allah in worship. The marital relation is based on spiritual union and intellectual harmony. It also involves physical chemistry. Can a state of union be established between the thought of unification and that of idolatry? Can harmony be reached between the values of oneness and the values of idolatry? If these women forsake idolatry, they become believing women. They open up to Allah and His religion. Then it becomes allowed to marry them. This is due to the achieved intellectual harmony. It opens up to spiritual union in the life that brings them together.
"And a believing slave woman is better than a polytheist, even though she might please you." This means the polytheist woman may attract a man's attention. He might admire her for her money, wittiness, or beauty. He might admire her good lineage or social status. However, this Ayah clarifies that faith surpasses all these materialistic things. It infiltrates into one’s deepest perceptions and feelings. It affects thoughts, traditions, customs, and spirituality. This leaves a deep impact on one’s personality. It allows the openness of the mind to the mind. It allows the soul to the soul and the heart to the heart. The two personalities fuse into each other. They become one personality despite certain singularities.
The invaluable faith is the basis. It ensures the stability of marital life between believing men and women. It is narrated that a man came to the Messenger of Allah (p.) consulting him about marriage. The Messenger (p.) said: "Yes, marry and upon you be the women of religion."
"And do not marry polytheistic men until they believe." A believing woman can never feel reassured by a polytheist's polytheism. She cannot feel secure for her religion with him. She can never lead a marriage flourished with spiritual and intellectual tranquility. "And a believing slave is better than a polytheist, even though he might please you." This means the polytheist man may attract a woman's attention. The same idea from the aforementioned Ayah applies here. It is narrated that the Messenger of Allah (p.) said: "If a suitor whose religion and character please you approaches then let him marry. Otherwise, there will be a lot of immorality and corruption in the world."
Family and children play a big role. They ensure spiritual uprightness. They make sure the couples treat each other well. A man’s belief prevents him from offending his wife. A woman’s faith prevents her from cheating on her husband. Belief is strongly correlated with moral value and religious responsibility. Polytheism deprives the polytheist men and women from this value and such morals. Idolatry makes its followers pursue materialistic benefits without limit. They pursue interests that control man’s movement without restraints. This subjects the marital relation to continuous disturbances. The matter is subjected to emergent individualistic moralities. These might be enjoyed by chance, away from any spiritual profoundness.
The marital relation is an internal relation first. It is an external relation second. Allah based this relation on amiability and mercy. A spiritual basis should be ensured to produce these two elements. They protect the marital life from disturbances and failure. It is necessary for the Muslim man or woman to think. They should consider all internal spiritual elements. These create a positive impression at the level of the mind, faith, and emotions.
Source: [(Interpretations) inspired from the Quran]
Allah says: "And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that they may remember." Surah Al-Baqarah (2:221)
This Ayah confirms the legislative basis of a ruling. It forbids marriage between polytheist women and believing men. It also forbids marriage between polytheist men and believing women. This basis is built on a difference in viewpoint. Believers and polytheists have different viewpoints. This leads to a difference in their behaviors and goals. This is undoubtedly reflected on marital life. Marital life ought to be founded on amiability and mercy. These emanate from sameness of perceptions and goals. Believers pursue what leads them to Heaven which demands behaving and thinking in a specific manner. It differs from that which leads unbelievers to the Fire. How can devotion to marital life be achieved? It must navigate spiritual, intellectual, and living commitments imposed by faith. The forbiddance in this Ayah does not emanate from arbitrariness. The ruling is final, even against people’s desire. This forbiddance aims to make man reach a state of balance. It balances his emotional desires and the realistic interests of his faith and life. Eventually, he becomes convinced. The desire seems petite compared to the issue of man’s fate.
In this context, it is apparent that polytheists are those who ascribe partners to Allah directly. It does not include those who are polytheists indirectly. This is the case for the People of the Book. They believe in the Lordship of Jesus or in the trinity. Yet, it is not in a way that contradicts the concept of oneness. The Quran makes a distinction between the polytheists and the People of the Book. This is in terms of rulings and the terms it uses for each. Allah says: "Those who disbelieved among the People of the Book and the polytheists were not to be parted until there came to them clear evidence." Surah Al-Bayyinah (98:1)
And: "Neither those who disbelieve from the People of the Book nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty." Surah Al-Baqarah (2:105)
The conjunction signifies a difference between the two. Therefore, evidence for forbidding marriage with the People of the Book cannot be derived from this Ayah. It must be derived from another source. This source is the consensus among Muslims. They agree on the forbiddance of marriage between a Muslim woman and a non-Muslim man. This applies whether he is from the People of the Book or others. They differ concerning marriage between a Muslim man and a woman from the People of the Book. Some deem it allowed, while others deem it forbidden.
Some interpreters reached a conclusion. They said this Ayah revokes the Ayah in Al-Maeda Surah. Allah says there: "This day good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. And chaste women from the believers and chaste women from those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking secret lovers." Surah Al-Ma'idah (5:5)
But this opinion is wrong. It is based on what we mentioned about the term polytheist. It does not include the People of the Book. There is no relation between the two Ayahs in their signification. The Ayah in Al-Baqarah Surah forbids marrying polytheist women. These are women who ascribe partners to Allah directly. The Ayah in Al-Maeda Surah allows marrying women from the People of the Book. It does not allow marrying other polytheists.
One can refer to jurisprudential books for more detail. This Ayah lays emphasis on the line of faith. This faith governs marital relations. It should be the main pillar in constructing an Islamic house. This house is founded on kindness and love. Allah demands this in an atmosphere of total faith and submission.
"And do not marry polytheistic women until they believe." Allah does not want Muslim men to marry women who worship idols. They ascribe them as partners to Allah in worship. The marital relation is based on spiritual union and intellectual harmony. It also involves physical chemistry. Can a state of union be established between the thought of unification and that of idolatry? Can harmony be reached between the values of oneness and the values of idolatry? If these women forsake idolatry, they become believing women. They open up to Allah and His religion. Then it becomes allowed to marry them. This is due to the achieved intellectual harmony. It opens up to spiritual union in the life that brings them together.
"And a believing slave woman is better than a polytheist, even though she might please you." This means the polytheist woman may attract a man's attention. He might admire her for her money, wittiness, or beauty. He might admire her good lineage or social status. However, this Ayah clarifies that faith surpasses all these materialistic things. It infiltrates into one’s deepest perceptions and feelings. It affects thoughts, traditions, customs, and spirituality. This leaves a deep impact on one’s personality. It allows the openness of the mind to the mind. It allows the soul to the soul and the heart to the heart. The two personalities fuse into each other. They become one personality despite certain singularities.
The invaluable faith is the basis. It ensures the stability of marital life between believing men and women. It is narrated that a man came to the Messenger of Allah (p.) consulting him about marriage. The Messenger (p.) said: "Yes, marry and upon you be the women of religion."
"And do not marry polytheistic men until they believe." A believing woman can never feel reassured by a polytheist's polytheism. She cannot feel secure for her religion with him. She can never lead a marriage flourished with spiritual and intellectual tranquility. "And a believing slave is better than a polytheist, even though he might please you." This means the polytheist man may attract a woman's attention. The same idea from the aforementioned Ayah applies here. It is narrated that the Messenger of Allah (p.) said: "If a suitor whose religion and character please you approaches then let him marry. Otherwise, there will be a lot of immorality and corruption in the world."
Family and children play a big role. They ensure spiritual uprightness. They make sure the couples treat each other well. A man’s belief prevents him from offending his wife. A woman’s faith prevents her from cheating on her husband. Belief is strongly correlated with moral value and religious responsibility. Polytheism deprives the polytheist men and women from this value and such morals. Idolatry makes its followers pursue materialistic benefits without limit. They pursue interests that control man’s movement without restraints. This subjects the marital relation to continuous disturbances. The matter is subjected to emergent individualistic moralities. These might be enjoyed by chance, away from any spiritual profoundness.
The marital relation is an internal relation first. It is an external relation second. Allah based this relation on amiability and mercy. A spiritual basis should be ensured to produce these two elements. They protect the marital life from disturbances and failure. It is necessary for the Muslim man or woman to think. They should consider all internal spiritual elements. These create a positive impression at the level of the mind, faith, and emotions.
Source: [(Interpretations) inspired from the Quran]