The Qur'an does prohibit all marital relations with polytheists.
“Do not marry unbelieving women (idolaters), until they
believe: a slave woman who believes is better than an
unbelieving woman, even though she allure you. Nor marry (your
girls) to unbelievers until they believe: a man slave who
believes is better than an unbeliever, even though he allure
you. Unbelievers do (but) beckon you to the Fire. But God
beckons by His Grace to the Garden (of bliss) and forgiveness,
and makes His signs clear to mankind: that they may celebrate
His praise” (Qur'an 2:221)
A marriage relationship is never one which is confined to the
physical plane alone. Indeed, married life finds true fulfillment of purpose
only in the union of an attitude of innocent love with one of mutual
respect. The Qur'an has compared the purpose of man-woman
relationship with that of the clothing that one wears. “...... they are
your garments and ye are their garments.” (2:187). This similitude
makes clear the degree of affinity and mutuality which must exist
between life-mates.
As distinct from the religions that have accepted asceticism as
their ground norm, Islam views marital life as a religious obligation. In
fact, Prophet Muhammad (e) had himself taught that ‘he who gets
married has completed one half of faith.’
The Qur'an and the practices of the Prophet have, in themselves,
prescribed the exact observances that are to be maintained in marital
life. It is expedient to follow these regulations even in the sexual life
that is based on morality. A Muslim can, by no means, deviate from
this code of conduct.
Polytheism has, of itself, no foundational basis per se. Therefore,
polytheism has taken on different forms and meanings according to
the variations in time and place. Similar has been the case of the rites,
customs, and moral prescriptions of the polytheist. As far as the Muslim,
who is obliged to follow the moral code revealed by God, is concerned
he can never follow laws that have been formulated by man;
particularly when such an attitude would go contrary to the tenets of
the faith of his own profession. That his partner should follow a moral
life that is quite contrary to his own creed, will only serve to adversely
affect the religious life of the Muslim.
If the Qur'an had allowed the marriage with the Polytheists it
would have caused much hardship for the Muslims. How would it be
possible for a Muslim, to accept as his mate, a tantrik woman who
practices polyandry as a religious act? It should either be that she is
forced to forego her religious freedom or that he is forced to act against
his religion. It would, perhaps, be also for the purpose of removing
such difficulties that the Lord Creator prohibited marriages, in their
totality, with the Polytheists.
The Qur'an does permit the Muslim to take mates from the
‘People of the Book’ who are heirs to a moral code that is as clear as
it is authentic. Whether this be the Jews or the Christians, they are
after all, the possessors of a religions scripture that is to ne obeyed
and of a moral code that is in accordance thereof. As for this moral
code, it is, at best, a rough approximation of the Islamic code itself. It
is, perhaps, for this reason that the Lord Creator permitted the Muslim
to marry women from amongst the ‘People of the Book’.
