Can A Muslim Woman Marry A Non-Muslim Man? | HuffPost
There are not enough Muslim men out there, and interfaith marriage is one Today, nearly 40% of Muslim women marry outside of their faith and most Christian, Sikh or a Jew, Republican, Democrat, Libertarian or new, . What's Working: Purpose + Profit · The Power of Humanity · Difference Maker Older Muslims continue to reject dating because they worry that a Western lot easier to enforce whatever ideologies you wanted your child to follow. fear of sexual relations between young men and women have made the. “My friend Kim started a relationship with a Muslim man. Taking a Christian wife spreads Islam by preventing the woman from marrying a Christian man and However, we differ in purpose, structure, and attributes which we.
What happens when you fall in love across the religious divide? | Life and style | The Guardian
Each journey of faith is unique and personal. No two believers are alike. And, as anyone in any relationship will tell you, no two people are alike. Everyone has their own views, opinions and convictions, regardless of their chosen religion or lack of one. Some relationships are interfaith, but all relationships are inter-belief. What is that necessary and sufficient factor? We have found that it is far more important to share the same values than the same religion.
It is true that some values are associated more closely with certain religion affiliations.A Guide to Young Love and Muslim Faith in 2018
But values do not just take root inside a person as a result of their religion, of how they have chosen to describe or name or worship God. We choose our values because of myriad factors: Our values shape us, as our journeys through life — and our journeys through faith — play out.
In faith, as in love, we leap. We whisper holy words, words that hold power, maybe magic. We pilgrimage across whatever distances necessary. We experience the ineffable.
We understand the unexplainable.
We sense in an instant a familiarity, a knowing. We get over and outside of ourselves to connect with something so much bigger. When required, we willingly suffer in the name of this sacred union. Sometimes, thank God, we fall in love. Most of the classical and contemporary exegetes carried out an in-depth analysis of the first part of this verse addressed to Muslim men, while they gave less importance to the second part that concerns Muslim women on the same issue.
Christian or Jewish women who are considered by the majority of the same commentators as believers. Most of the exegetes defend their opinion by referring to another verse that legitimates the first verse and proves that Muslim men are allowed to marry Christian or Jewish women who are not included in the concept of disbelief or Kufr  as stated by other scholars.
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He added that the concept of polytheist is not clearly defined though he agrees with other scholars in giving authorization to Muslim men to marry Christian and Jewish women . For the second part of the said verse that seems to be addressed to both Muslim men and women and to grant both of them the same authorization, we can affirm that Muslim scholars and jurists unanimously agree on the fact that marriage of a Muslim woman to a non-Muslim man, whether he is polytheist, Christian or Jew, is strongly prohibited.
Ibn Achour assumed the inexistence of a religious text that allows or forbids the marriage of Muslim women to Christian or Jewish men.
Yet, other commentators tried to justify this prohibition by providing another verse that assumes the following: Allah is best aware of their faith. They are not lawful for them the disbelieversnor are they the disbelievers lawful for them. The revelation context and the general meaning of this verse are not, however, associated with the case of marriage to non-Muslims. The classical interpretation states that this verse was actually revealed when two polytheist men from Quraish asked for their sisters to be back, Oum Kelthoum and Bint Aqabah, after they had converted to Islam and migrated to Medina in order to join the Muslim community .
It is worth reminding that the Prophet signed at that time an agreement called Al-Hudaybya Treaty with the opposing tribe of Quraish to stop the war for ten years. This agreement stipulated, among others, that any Quraychit woman who would join the Prophet in Medina without the permission of her legal tutor should be sent back to Mecca.
Oum Kelthoum, who was the only one to convert to Islam in her family, and who escaped from one of the most hostile environments, begged the Prophet not to repatriate her to her tribe so as not to be exposed once more to their unfair treatment .
The verse above mentioned was then revealed to prevent the extradition of women who converted to Islam and avoid the vengeance of their respective families. For this reason, the Prophet refused to send back the exiled women to the enemies, while the agreement was maintained for men. How can we consider, in the same Christian or Jewish community, that men are disbelievers while women of the same communities are believers?
In fact, the argument is not convincing because if the said verse forbids the marriage between a Muslim woman and a Christian or Jewish man as it is unanimously interpreted today, so such marriage is also forbidden for the Muslim man.
The question raised in this regard is how can we today, in the current conceptual, cultural and globalized situation, categorize people according to their faith, religious or cultural backgrounds? How can we recognize a person to be Muslim, believer, Christian, Jew or polytheist? What can we say about those people who do belong to a religious culture, many of whom are Muslims, yet still admit to be atheist or agnostic?
What can we say about people from the same Muslim culture who are married together but who, religiously speaking, inherit no more than the family name and some cultural customs?