This was relevant to society during the time of the Quran. In Surah Al-Baqarah, it is explicitly stated that the marriage of polytheists is not permissible. She then distinguishes between “chaste women/believing women” and chaste women who were given the scripture. Khan analyzes this verse, beginning by explaining that the term “you” refers to men. And whoever denies the faith – his work has become worthless, and he, in the Hereafter, will be among the losers” (5:5).ĭr. And lawful in marriage are chaste women from among the believers and chaste women from among 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. “Today, all 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. Khan discusses Quranic verse 5:5, which talks about the marriage of Muslim men to non-Muslim women. While this assumption might have been relevant in the 7th century, it is important to acknowledge that women now have a voice and cannot be presumed to lack leadership roles within families in the 21st century. This belief originates from the notion that men are the authoritative figures in households, implying that women have limited influence over the family’s religious beliefs. Generally, Islamic scholars hold a consensus that interfaith marriages should be avoided for women, while it is considered acceptable for Muslim men to marry non-Muslim women. Zainab possessed the capability to impart her own beliefs to her children and set an example for others to follow. If the Prophet (PBUH) considered interfaith marriage forbidden (haram,) would he have permitted Zainab to remain married to her non-Muslim husband? It is my assumption that by preserving this marriage the Prophet (PBUH) displayed faith in Zainab’s ability to influence her husband’s religious beliefs and the faith of those who followed. The Prophet’s (PBUH) conviction was that by allowing people to be, their children would embrace Islam, thus ensuring the future generation’s adherence to the faith. Khan notes that the Prophet (PBUH) never divorced his daughter, even though her husband remained a Pagan. Generally, Islamic scholars hold a consensus that interfaith marriages should be avoided for women…ĭr. However, the Prophet (PBUH) believed in promoting love marriage and saw it as a means for Islam to permeate the family. When the Prophet (PBUH) and his family embraced Islam, Zainab was pressured to divorce her husband since he was not a Muslim. The society at that time was predominantly Pagan, with minimal Christian and Jewish communities. ![]() Khan, before Prophet Mohammed (PBUH) became a prophet, his daughter was married to a Pagan man. Understanding the social context and the influence of the Quran requires historical contextualization based on the teachings of the Prophet (PBUH.) According to Dr. Did the Prophet (PBUH) Endorse Interfaith Marriage? Khan emphasizes the importance of utilizing Quranic teachings and the teachings of Prophet Muhammed (PBUH) to stay focused on accurate interpretations, preventing any potential distractions. ![]() Daisy Khan, an Islamic reformer who passionately advocates for Muslim women’s rights, serves as the Founder and Executive Director of the Women’s Islamic Initiative in Spirituality and Equality (WISE.) Through her influential position, she delves into numerous issues pertaining to contemporary Muslim women, including the rise of interfaith marriages. ![]() By examining the historical context of the specific verses of the Quran and the Hadith, some would argue that the notion of interfaith marriage for Muslim women being a sinful act is misinformation.ĭr. There is now an argument that Muslim women are allowed to marry non-Muslim men. However, within discussions led by women, some believe this Quran interpretation is incorrect. “Can Muslim Women marry outside of their religion?” The belief that Muslim Women marrying someone outside of Islam is forbidden (haram) is deeply ingrained in the minds of young Muslim girls.
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