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If we wish to understand the whole or any important part of the system of Islam, we must always begin by transporting ourselves into the third or fourth century of the Hijrah, and we must constantly bear in mind that from the Medina period downwards Islam has always been considered by its adherents as bound to regulate all the details of their life by means of prescriptions emanating directly or indirectly from God, and therefore incapable of being reformed.
This impression is a lasting one; but, after the Hijrah, Allah is also heard quietly reasoning with His obedient servants, giving them advice and commands, which they have to follow in order to frustrate all resistance to His authority and to deserve His satisfaction. He is always the Lord, the King of the world, who speaks to His humble servants.
The Prophet, when he spoke in the name of God, was the lawgiver of his community, and it was rightly understood by the later Faithful that his indispensable explanations of God's word had also legislative power. From the time of the Hijrah the nature of the case made him the ruler, the judge, and the military commander of his theocratic state.
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