It goes without saying that the marriage of a Muslim woman to a to get married to a non Muslim woman, mainly a Christian or a Jew, from polytheists' abuse who considered this new religion of Islam as a threat to their own interests. Most of the classical and contemporary exegetes carried out an. It also teaches that our marriage relationship reflects Christ and the Church. Without a common faith in Jesus, we are outside of God's will and. According to all four schools of Sunni law and Shia law, interfaith marriages are condoned only And [lawful in marriage are] chaste women from among the believers and chaste women from among those And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers".
What does the Qur’an say about the interfaith marriage?
Does it refer only to people who have just embraced Islam? Or does it imply the act of believing in its broad meaning, believing in One God and a monotheistic Revelation, which includes obviously believers of other monotheistic religions? Obviously, the said verse is open to interpretation.
Yet, none of the different Islamic exegeses allude to this.
Muslims Views on Interfaith Relations
Besides, all of the classical interpretations focused on the first part of the verse which is addressed to Muslim men. 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. 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.Should A Christian Date A Non-Christian?
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? Similarly, in all but one country surveyed in Central Asia, at least six-in-ten Muslims say that Islam is the only path to eternal life. At least half of Muslims in most Southern and Eastern European countries surveyed also say that Islam is the exclusive path to heaven.
Albanian Muslims are the exception: In the majority of countries where the question was asked, Muslims who pray several times a day are more likely than those who pray less often to believe that Islam is the one true faith leading to eternal life. Differences by frequency of prayer consistently are large across the countries surveyed in Southern and Eastern Europe.
For example, in Russia, Muslims who pray several times a day are 41 percentage points more likely than those who pray less often to believe Islam is the one true path to eternal salvation. Converting Others In most countries surveyed, at least half of Muslims believe it is their religious duty to try to convert others to the Islamic faith.
The belief that Muslims are obligated to proselytize is particularly widespread in sub-Saharan Africa.
Interfaith marriage in Islam - Wikipedia
Across the region, at least three-quarters of Muslims believe it is their religious duty to try to spread Islam to non-Muslims. A majority of Muslims in the South Asian countries surveyed also say trying to convert others to Islam is a religious duty. Many Muslims in Central Asia as well as Southern and Eastern Europe do not believe that their faith obliges them to try to convert others.
In general, Muslims who pray several times a day are more likely than those who pray less frequently to say proselytizing is a religious duty. Religious Conflict as a Big National Problem In only seven of the 38 countries where the question was asked do at least half of Muslims describe conflict between religious groups as a very big national problem, and in most cases worries about crime, unemployment, ethnic conflict and corruption far outweigh concerns about religious conflict.
But a substantial minority of Muslims in a number of countries surveyed do see religious strife as a major issue. Among Muslims in Central Asia as well as Southern and Eastern Europe, fewer than four-in-ten consider religious conflict a very big problem in every country surveyed.
In the other countries surveyed in these regions, less than a quarter see religious conflict as a very big problem.
In Southeast Asia as well, relatively few Muslims see religious conflict as a serious problem. Overall, the survey finds that opinions about whether religious conflict is a very big problem track closely with opinions about ethnic conflict as a problem. In every country surveyed, Muslims who see religious conflict as a very big problem in their country are more likely than those who see it as a less serious issue to consider conflict between ethnic groups to be a major national concern.
In Thailand, a small percentage of Muslims report hostilities between Muslims and Buddhists in their country. In nearly every country surveyed in Central Asia and Southern and Eastern Europe, fewer than a quarter of Muslims perceive widespread religious hostilities.
Familiarity With Other Faiths In only three of the 37 countries where the question was asked do at least half of Muslims say they know a great deal or some about Christian beliefs and practices. In Thailand, where Muslims were asked to rate their knowledge of Buddhism, less than one-in-five say they are familiar with the Buddhist faith.
However, substantial proportions of Muslims in the sub-Saharan African countries surveyed do say they know some or a great deal about the Christian faith.
Fewer than one-in-five Muslims say they are familiar with Christianity in only one sub-Saharan African country: Elsewhere in Southern and Eastern Europe, as well as Central Asia, fewer than one-in-four Muslims are familiar with the Christian faith. But fewer than one-in-five Muslims in other countries in the region say they know some or a great deal about the Christian religion.
In Thailand, most Muslims see Islam and Buddhism as very different. In general, Muslims in sub-Saharan Africa are more likely than their counterparts in other regions to say that Islam and Christianity have a lot in common.
I’m Christian, My Husband Is Muslim — This Is How It Works
Elsewhere in Central Asia and Southern and Eastern Europe, no more than about three-in-ten believe the two faiths have a lot in common. In five of the seven countries surveyed in the Middle East and North Africa, a majority or plurality see Islam and Christianity as very different religions. Knowledge Related to a Sense of Commonality Muslims who say they know at least something about Christianity are considerably more likely than those with less knowledge to believe the two faiths have a lot in common.
And in most countries surveyed, few are comfortable with the idea of their son or daughter marrying outside the faith.