It is commonly accepted that the marriage contract between a non Mus= lim wife and husband is automatically quashed once one of the couples accepts I= slam

Dissolution or Non Dissolution of a Female Convert

Dr. Zulfiqar A. Shah

It is commonly accepted t= hat the marriage contract between a non Muslim wife and husband is automatically quashed once one of the couple accepts Islam. The marriage is legally nulli= fied the moment husband or wife declares the Shahadah or the Confession. = This is true of a polytheist or an atheist couple. The situation of a Jewish or Christian couple would differ slightly. The marriage would remain religious= ly valid as long as the Kitabi husband accepts Islam. The Qur’an permits marriage between a Muslim male and a Kitabi female anyway but the opposite = is not sanctioned. Ibn al-Qayyam explains:

فإن كان= 578; المرأة كتابية لم يؤثر إسلامه في فسخ النكاح، وكا= 06; بقاؤه كابتدائه، وإن كانت غير كتابية وأسل= 05; الزوجان معاً، فهما على النكاح سواء قبل الدخول وبعده، وليس بين أهل العل= 605; في هذا اختلا= 601;[= 1]

The marriage will automat= ically be annulled if the Kitabi wife converts to Islam as majority of the classical jurists does not allow a Muslim female to marry a Kitabi male as a principl= e. This is the view of many classical jurists and some of them have claimed ev= en Ijma or consensus about it.

وإن أسل= 605; أحدهما، ثم أسلم الآخر بعده فاختلف = 575;لسلف والخلف في ذل= 603; اختلافاً كثيراً، فقا= 04;ت طائفة: متى أسلمت المرأ= 77; انفسخ نكاحه= 75; منه، سواء كانت كتابية أو غير كتابية، وسو= 75;ء أسلم بعدها بطرفة عين أو أكثر؛ ولا سب= 610;ل له عليها إلا بأن يسلما معاً في آن واحد؛ فإن أسلم هو قبله= 575; انفسخ نكاحه= 75; ساعة إسلامه= 48; ولو أسلمت بعده بطرفة عين: هذا قول¡= 4; جماعة من التابعين وجماعة من أه= 604; الظاهر، وحكاه أبو محمد بن حزم عن عمر بن الخطاب وجاب= 85; بن عبد اللّه وعبد اللّه ب= 606; عباس وحماد ب= 606; زيد والحكم ب= 606; عيينة وسعيد بن جبير وعمر بن عبد العزي= 586; والحسن البصري وعدي بن عدي وقتاد= 577; والشعبي.[= 2]

This group of jurists quo= tes the following verses from the Holy Qur’an to demonstrate their view.

= (يَا أيهَا الذين= 14; آمنوا إذَا جَاءَكُمُ المؤْمنَات مُهَاجِراب فَامْتَحِن¡= 5;وهُن الله أعْلَم= 15; بِإِيمَانِ = 7;ِن فَإِنْ عَلِمتمُوه = 6; مُؤْمِنَات¡= 6; فَلاَ تَرْجِعوهُ = 6; إلَى الْكُف= 75;ر، لا هُن حل لهُمْ وَلاَ هُمْ يَحلون = 604;َهُن، وآتُوهُمْ مَا أنْفَقُوا وَلا جنَاحَ عَليكُم أنْ تنكحُوهُن إذَا آتَيْت= 05;ُوهُن أجُورَهُن، ولا تُمسكُو= 75; بعصَمِ الكَ= 08;َافر، وَاسأْلوا مَا أنْفقتم= 18; وَيسَأْلُو= 5; مَا أنْفقُو= 75; ذلكُمْ حُكْمُ الكه يَحْكُمُ بينكَمْ، وَاَلله عَلِيمٌ حَكيم).

O ye who Believe! When th= ere come to you believing women refugees, examine (and test) them: Allah knows best = as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, n= or are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers w= hat they have spent (on their dower). And there will be no blame on you if ye m= arry them on payment of their dower to them. But hold not to the guardianship of Unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the Command of Allah: He judges (with justice) between you. And Allah is Full of knowledge and Wisdom. (Al-Mumtihinah: 10)

و= َلَا تَنْكِحُوا = 75;لْمُشْرِكَ&#= 1575;تِ حَتَّى يُؤْ= 05;ِنَّ وَلَأَمَةٌ = 05;ُؤْمِنَةٌ خَيْرٌ مِنْ = 605;ُشْرِكَةٍ وَلَوْ أَعْ= 80;َبَتْكُمْ وَلَا تُنْك= 16;حُوا الْمُشْرِك¡= 6;ينَ حَتَّى يُؤْ= 05;ِنُوا وَلَعَبْدٌ = 05;ُؤْمِنٌ خَيْرٌ مِنْ = 605;ُشْرِكٍ وَلَوْ أَعْ= 80;َبَكُمْ أُولَئِكَ ي= 14;دْعُونَ إِلَى النَّ= 75;رِ وَاللَّهُ ي= 14;دْعُو إِلَى الْجَ= 06;َّةِ وَالْمَغْف¡= 6;رَةِ بِإِذْنِهِ = 08;َيُبَيِّنُ آَيَاتِهِ ل= 16;لنَّاسِ لَعَلَّهُم¡= 8; يَتَذَكَّر&#= 1615;ونَ

Do not marry unbelieving = women 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 un= til they believe: a slave man who believes is better than an unbeliever even th= ough he allure you. Unbelievers do (but) beckon you to the Fire. But Allah becko= ns by His Grace to the Garden (of Bliss) and forgiveness, and makes His Signs clear to mankind: that they may receive admonition. (2:221)

They conclude that the Mu= slim woman is not permissible to a non believer because the non believers call towards Hell fire while Islam calls towards Paradise= . They see the same reason in forbidding the intermarriage between a Kitabi a= nd a Muslimah as a Kitabi calls towards the Hell fire also. They also arg= ue that Allah SWT will not grant the non believers a way over the believers and the marriage of a Muslim woman to a Kitabi man grants him upper hand and hegemony over a Muslimah. These classical scholars presuppose both Muslim political authority and a male familial authority. The verse of Surah al-Nisa’a usually quoted in this context is too generic and seems to = be over stretched to support the argument under discussion.

ا= لَّذِينَ يَتَرَبَّص¡= 5;ونَ بِكُمْ فَإِ= 06;ْ كَانَ لَكُم= 18; فَتْحٌ مِنَ اللَّه= 16; قَالُوا أَلَمْ نَكُ= 06;ْ مَعَكُمْ وَ= 73;ِنْ كَانَ لِلْك= 14;افِرِينَ نَصِيبٌ قَا= 04;ُوا أَلَمْ نَسْ= 78;َحْوِذْ عَلَيْكُمْ = 08;َنَمْنَعْك&#= 1615;مْ مِنَ الْمُؤ= 18;مِنِينَ فَاللَّهُ ي= 14;حْكُمُ بَيْنَكُمْ = 10;َوْمَ الْقِيَامَ= 7;ِ وَلَنْ يَجْ= 93;َلَ اللَّهُ لِل= 18;كَافِرِينَ عَلَى الْمُ= 72;ْمِنِينَ سَبِيلًا (141)

“(These are) the on= es who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?" But if the Unbelievers gain a success, th= ey say (to them): "Did we not gain an advantage over you, and did we not guard you from the Believers?" But Allah will judge betwixt you on the= Day of Judgment. And never will Allah grant to the Unbelievers a way (to triump= h) over the Believers. (Al-Nisa’a 141)

In the present day Western countries many Kitabi women tend to accept Islam. They usually outnumber the male conversions. The females face an uphill battle if they are already married. They face a quagmire of unsurpassable challenges if the husband refuses to accept Islam. They get caught in between their commitment to Isl= am and their love of children, family and husband. This leads them to countless psychological, social and financial dilemmas. Many women are discouraged to= accept Islam just because they cannot see themselves successfully overcoming this = quad mere. The question arises whether Islam is there to make families or break families? Does Islam cause such insurmountable challenges that a female wil= l be forced to think twice before taking any step towards Islam? Moreover, the Muslim community is not well equipped to properly assimilate a female conve= rt with multiple children and provide for her the needed financial as well as social means. We are usually very good at the emotional outbursts and Ta= kbeers but then leave the person pretty much on her own. This discourages a lot of= non Muslim females.

A thorough research of the original classical jurisprudential sources makes it evident that there is no consensus among the scholars that a wife will become unlawful for a Kitabi = husband once she converts to Islam. There is an array of divergent opinions on the subject. There might be a consensus about this matter within one school of Islamic law or between a few of them but not the Ijma or consensus of all the Muslim Ummah, as Ijma is usually defined. Ibn al-Qayy= am reports almost 13 differing viewpoints about the subject of our discussion.= We will present a few of them to show how widely the topic has been viewed as a controversial and not as a universally agreed upon issue. Imam Abu Hanifah maintains that if a Kitabi wife converts to Islam, the Muslim authorities should offer Islam to her husband. If the husband accepts the offer to conv= ert to Islam then the marriage between the couple will stay valid and there wil= l be no need for renewal of the marriage contract in accordance with Islamic laws and traditions. Contrary to that the marriage will be invalidated the moment husband refuses to accept Islam. The absolute nullification of marriage does not wait for the three month’s Iddah period. It happens immediately.

وقال أب= 608; حنيفة: أيهما أسلم قبل الآخرَ، فإن = 603;ان في دار الإسلام عرض الإسلام على الذي لم يسلم= 548; فإن أسلما بقيا على نكاحهما، وإ= 06; أبيا فحينئذ تقع الفرقة. ولا تراعى العدة في ذلك[= 3]

Al-Sana’ani, the fa= mous Hanafi jurist explains:

وَجُمْ= 04;َةُ الْكَلَامِ فِيهِ أَنَّ الزَّوْجَي¡= 8;نِ الْكَافِرَ¡= 0;ْنِ إذَا أَسْلَمَ أَ= 81;َدُهُمَا فِي دَارِ الْإِسْلَا = 5;ِ ، فَإِنْ كَانَا كِتَابِيَّ¡= 0;ْنِ ، فَأَسْلَم= 14; الزَّوْجُ ، فَالنِّكَاž= 1;ُ بِحَالِهِ ؛ لِأَنَّ الْكِتَابِ¡= 0;َّةَ مَحَلٌّ لِنِكَاحِ ا= 04;ْمُسْلِمِ ابْتِدَاءً = 48; فَكَذَا بَقَاءً ، وَ= 573;ِنْ أَسْلَمَتْ الْمَرْأَة¡= 5; لَا تَقَعُ الْفُرْقَة¡= 5; بِنَفْسِ الْإِسْلَا = 5;ِ عِنْدَنَا ، وَلَكِنْ يُعْرَضُ الْإِسْلَا = 5;ُ عَلَى زَوْجِهَا ، فَإِنْ أَسْلَمَ بَقِيَا عَلَى النِّكَاحِ = 48; وَإِنْ أَبَ= 09; الْإِسْلَا = 5;َ ، فَرَّقَ ال= 618;قَاضِي بَيْنَهُمَ= 5; ؛ لِأَنَّهُ لَا يَجُوزُ أَنْ تَكُون= 14; الْمُسْلِم¡= 4;ةُ تَحْتَ نِكَ= 75;حِ الْكَافِرِ = 48; وَلِهَذَا لَمْ يَجُزْ = 606;ِكَاحُ الْكَافِرِ الْمُسْلِم¡= 4;ةَ ابْتِدَاءً = 48; فَكَذَا فِي الْبَقَاءِ عَلَيْهِ ، و= 614;إِنْ كَانَا مُشْ= 85;ِكَيْنِ أَوْ مَجُوسِيَّ¡= 0;ْنِ ، فَأَسْلَم= 14; أَحَدُهُمَ= 5; أَيُّهُمَا كَانَ يَعْر= 16;ضُ الْإِسْلَا = 5;َ عَلَى الْآخَرِ ، وَلَا تَقَع= 15; الْفُرْقَة¡= 5; بِنَفْسِ الْإِسْلَا = 5;ِ عِنْدَنَا ، فَإِنْ أَسْلَمَ ؛ فَهُمَا عَل= 14;ى النِّكَاحِ = 48; وَإِنْ أَبَ= 09; الْإِسْلَا = 5;َ ؛ فَرَّقَ ال= 618;قَاضِي بَيْنَهُمَ= 5; [= 4]

He also claims that there= was a consensus among the Prophet’s Companions about this issue. None of the Companions objected to Umar’s decision when he separated between a Christian husband and his wife when the husband refused to accept Islam.

( وَلَنَا ) إجْمَاعُ الصَّحَابَ= 7;ِ رَضِيَ اللّ= 14;هُ عَنْهُمْ ، فَإِنَّهُ رُوِيَ أَنّ= 14; رَجُلًا مِن= 18; بَنِي تَغْلِبَ أَسْلَمَتْ امْرَأَتُه¡= 5; ، فَعَرَضَ عُمَرُ رَضِيَ اللّ= 14;هُ عَنْهُ عَلَيْهِ الْإِسْلَا = 5;َ ، فَامْتَنَ= 93;َ ، فَفَرَّقَ بَيْنَهُمَ= 5; ، وَكَانَ ذَ= 604;ِكَ بِمَحْضَرٍ مِنْ الصَّحَابَ= 7;ِ رَضِيَ اللَّهُ عَنْهُمْ ، فَيَكُونُ إجْمَاعًا [= 5]

Imam Shafa’ee maint= ains that the marriage is nullified instantaneously and automatically whether Is= lam is offered to the husband or not. Acceptance of Islam by the wife is the automatic reason for repealing the marriage between the couple. Al-Sana’ani reports:

وَقَال= 14; الشَّافِعِ¡= 0;ُّ : إذَا أَسْلَمَ أَ= 81;َدُ الزَّوْجَي¡= 8;نِ ، وَقَعَتْ الْفُرْقَة¡= 5; بِنَفْسِ الْإِسْلَا = 5;ِ[= 6]

Imam Shafa’ee does = not require offering Islam to the husband but maintains that the wife should wa= it for the three months of Iddah period. She marry another Muslim as so= on as the Iddah period is completed and the Kitabi husband has not acce= pted Islam during this period. He also maintains that the husband cannot come cl= oser to the wife and all marital relations are forbidden during this period.

يدينان دين اليهود والنصارى فأسلم أحد الزوجين قبل الآخر وقد دخ= 604; الزوج بالمرأة فلا يحل للزوج الوطئ والنكاح موقوف على العدة فإن أس= 604;م المتخلف عن الاسلام منهما قبل انقضاء العد= 77; فانكاح ثابت وإن لم يسلم حتى تنقضي العدة فالعص= 05;ة منقطعة بينهما وانقطاعها فسخ بلا طلاق وتنكح المرأ= 77; من ساعتها من شاءت[7]

Imam Malik maintains that= nobody should offer Islam to the husband. It is tantamount to pressurizing him. The marriage will be valid if the husband by his own choice accepts Islam within the Iddah period otherwise it will be automatically annulled.

أَرَأَ= 10;ْتَ إنْ أَسْلَمَتْ الْمَرْأَة¡= 5; وَزَوْجُهَ= 5; كَافِرٌ يُعْرَضُ عَلَى زَوْج= 16;هَا الْإِسْلَا = 5;ُ فِي قَوْلِ مَالِكٍ أَم= 18; لَا ؟ قَالَ : لَا يُعْرَض= 15; عَلَيْهِ الْإِسْلَا = 5;ُ فِي رَأْيِي وَلَكِنَّه¡= 5; إنْ أَسْلَم= 14; وَهِيَ فِي عِدَّتِهَا = 01;َهُوَ أَحَقُّ بِهَا وَإِن= 18; انْقَضَتْ ع= 16;دَّتُهَا فَلَا سَبِيلَ لَه= 15; عَلَيْهَا .[= 8]

<= /p>

Ibn Qudamah reports two o= pinions of Imam Ahmad bin Hanbal. One is that the wife should wait for three months= and the other is that she should be separated from the husband immediately.

أَنَّه= 15; إذَا كَانَ إسْلَامُ أَحَدِهِمَ= 5; بَعْدَ الدُّخُولِ = 48; فَفِيهِ عَن= 18; أَحْمَدَ رِوَايَتَا = 6;ِ ؛ إحْدَاهُمَ= 5; ، يَقِفُ عَل= 614;ى انْقِضَاءِ الْعِدَّةِ = 48; فَإِنْ أَسْلَمَ الْآخَرُ قَبْلَ انْقِضَائِ = 7;َا ، فَهُمَا عَلَى النِّكَاحِ = 48; وَإِنْ لَمْ يُسْلِمْ حَ= 78;َّى انْقَضَتْ الْعِدَّةُ = 48; وَقَعَتْ ال= 18;فُرْقَةُ مُنْذُ اخْتَلَفَ الدِّينَان¡= 6; ، فَلَا يَحْتَاجُ إلَى اسْتِئْنَا = 1;ِ الْعِدَّةِ وَهَذَا قَوْلُ الزُّهْرِي¡= 7;ِ ، وَاللَّيْ= 79;ِ ، وَالْحَسَن¡= 6; بْنِ صَالِح= 13; ، وَالْأَوْ= 86;َاعِيِّ ، وَالشَّافِŸ= 3;ِيِّ ، وَإِسْحَا= 02;َ .

وَنَحْ= 08;ُهُ عَنْ مُجَاهِدٍ ، وَعَبْدِ اللَّهِ بْن= 16; عُمَرَ ، وَمُحَمَّد¡= 6; بْنِ الْحَسَنِ .

وَالرّ= 16;وَايَةُ الثَّانِيَ= 7;ُ ، تَتَعَجَّ= 04;ُ الْفُرْقَة¡= 5; .

وَهُوَ اخْتِيَارُ الْخَلَّال¡= 6; وَصَاحِبِه¡= 6; ، وَقَوْلُ الْحَسَنِ ، وَطَاوُسٍ ، وَعِكْرِمَ= 7;َ ، وَقَتَادَة¡= 4; ، وَالْحَكَم¡= 6; .[= 9]

Ibn Shabermah maintains t= he opposite. He argues that if the wife accepted Islam before the husband then= the marriage is annulled immediately. On the other hand if he accepts Islam bef= ore her, then she has to accept Islam within the Iddah period for the marriage to be valid. The marriage will be automatically repealed if she do= es not accept Islam within this period.

وقال اب= 606; شبرمة عكس هذا، وأنها إ= 606; أسلمت قبله و= 602;عت الفرقة في الحين، وإن أسلم قبلها فأسلمت في العدة فهي امرأته، وإل= 75; وقعت الفرقة بانقضاء العدة[= 10]

Imam Ibn Taymiyyah, follo= wing the lead of Muhammad bin Sireen, maintains that the wife is given the choice whether to remain in the marriage or to annul it. She can stay as his wife = for years waiting on him to accept Islam. She is not allowed to have marital relations during this waiting period. Ibn Taymiyyah prefers this opinion because Umar (May Allah be Pleased with him) gave an option to the wife who converted but the husband did not.

وقال حماد بن سلمة عن أيوب السختياني وقتادة، كلاهما عن محمد بن سيري= 606; عن عبد الله بن يزيد الخطمي أن نصرانياً أسلمت امرأته، فخي&= #1585;ها عمر بن الخطا= 576; الله عنه إن شاءت فارقته وإن شاءت أقَامت عليه= ؛ وليس معناه أنها تقيم تحته وهو نصراني بل تن= 578;ظر وتتربص، فمت= 09; أسلم فهي امر= 571;ته، ولو مكثت سنين: فهذا قول سادس أصح المذاهب في هذه المسألة= 48; وعليه تدل السنة كما سي= 571;تي بيانه، وهو اختيار شيخ الإسلام ابن تيمية.[= 11]

Ibn Taymiyyah brings seve= ral examples to support his position. He argues that the Prophet (PBUH) returned his own daughter Zainab to her husband Abu al-A’as with the same old Nikah after six years. Abu Sufyan, Safwan bin Umayyah and many others accep= ted Islam before their wives and the Prophet (PBUH) approved their old marriage contracts without asking for the Iddah or any other question.

وأسلم أبو سفيان عا= 605; الفتح قبل دخول النبي ص= 604;ى الله عليه وسلم مكة، ول= 605; تسلم امرأته هند حتى فتح النبي صلى الله عليه وسلم مكة، فثبتا على نكاحهما؛ وخرج أبو سفيان بن الحارث وعبد الله بن أمية فلقيا النبي في عام الفتح &q= uot; بالأبْواء " فأسلما قبل نسائهما. وقد ثبت أن النبي صلى الله علي= 607; وسلم رد زينب ابنته على أب= 610; العاص بالنكاح الأول بعد ست[= 12]

Ibn Taymiyyah dismisses the weak re= port that the Prophet (PBUH) renewed the Nikah of his daughter Zainab. He quotes the decision of Imam Ali bin Abi Talib (May Allah be Pleased with him) that he permitted return of a wife to her Kitabi husband even after a long while.

قال شيخ الإسلام: هذا هو الثابت عن= 583; أهل العلم بالحديث؛ والذي روى أن= 607; جدد النكاح ضعيف. قال: وكذلك كانت المرأة تُسْلم، ثم يسلم زوجها ب= 593;دها، والنكاح بحاله، مثل أمَ الفضل ام= 585;أة العباس ابن عبد المطلب، فإنها أسلمت = 602;بل العباس بمدة. قال عبد الله بن عباس: كنت أنا وأمي ممّنْ عَذَر= 14; اللّه بقوله: (إلا المُسْت= 614;ضعَفينَ مِنَ الرّجا= 04; والنّساء والوِلْدان) ولما فتح النبي مكة أسلم نساء الطلقاء وتأ= 82;ر إسلام جَماع= 77; منهم مثل صفَوان بن أمَية وعكرم= 77; بن أبي جهل وغيرهما الشهرين والثلاثة وأ= 03;ثر. ولم يذكر النبي صلى الله عليه وسلم فرقاً بين ما قبل انقضاء العد= 77; وما بعدها، وقد أفتى علي &#= 1576;ن أبي طالب رضي اللّه عنه بأنها تُرد إليه وإن طال الزمان[= 13]

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Ibn al-Qayyam emphatically rejects the notion that the Prophet (PBUH) ever annulled a marriage based u= pon religion.

ولم يفر= 602; رسول الله صل= 609; الله عليه وسلم بين رجل وامرأته أسل= 05; أحدهما قبل الآخر أصلاً= 48; ولا في موضع واحد[14]

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Ibn al-Qayyam further observes that the varying reports from Umar bin al-Khattab are not contradictory in nature. Islamic Shari’ah did not = promulgate any specific ruling regarding this matter. That is why Umar used his judgme= nt and authority and in certain incidents separated between a husband and a wi= fe based upon the wife’s choice and, in certain other incidents gave the wife a choice either to stay in the marriage or to repeal it. It is permiss= ible for a Muslim wife to stay indefinitely in that marriage and wait for the husband to accept Islam. Ibn al-Qayyam writes:

وهذه الآثار عن أمير المؤمنين لا = 578;عارض بينها، فان النكاح بالإِسلام يصير جائزاً بعد أن كان لازماً، فيجوز للإما= 05; أن يعجّل الفرقة، ويجوز له أن يعرض الإسلا= 05; على الثاني، ويجوز إبقاؤ= 07; إلى انقضاء العدة، ويجو= 86; للمرأة التربص به إل= 609; أن يسلم ولو مكثت سنين. كل هذا جائز لا محذور فيه[= 15]

The only thing forbidden is marital relations during this waiting period. There is no need to renew the Nikah if the husband accepts Islam af= ter a while. His acceptance of Islam and her waiting for him is equal to Ijab and Qubul.

ولكن لا يمكنه من وطئها، ولا حكم له عليها &#= 1608;لا نفقة ولا قسم= 563; والأمر في ذل= 603; إليها لا إلي= 607;، فليس هو في هذه الحال زوجاً مالكا= 11; لعصمتها من وجه، ولا يحتاج إذا أسلم إلى ابتداء عقد ي= 581;تاج فيه إلى ولي وشهود ومهر وعقد إسلامه بمنزلة قبول= 07; للنكاح، وانتظارها بمنزلة الإي= 80;اب[= 16]

Finally, there are schola= rs who contend that acceptance of Islam by a Kitabi wife will not make her unlawfu= l (Haram) for a Kitabi husband. Ali bin Abi Talib, the fourth Caliph, maintained that= she can stay in marriage as long as she is in the same city. If she decides to leave him and go somewhere else then she is given the choice. But the Kitabi husband has more right over her than anybody else as long as she stays in t= he same city. He can have marital relations with her. Ibn Abi Shaybah narrates= the following from Imam Ali:

= من قال= ; : إذا أسلمت ول= 605; يسلم لم تنزع منه

= حدثنا أبو بكر قال نا محمد بن فضيل عن مطرف عن عامر عن علي قال : إذا أسلمت النصرانية امرأة اليهودي أو النصراني كا= 06; أحق ببضعها ل= 575;ن له عهدا.<= o:p>

= حدثنا أبو بكر قال نا وكيع عن هشام وشعبة ع= 606; قتادة عن سعي= 583; بن المسيب عن علي قال : هو أح= ق بها ما داما في دار الهجرة.

= حدثنا أبو بكر قال نا وكيع عن إسماعيل عن الشعبي قال : هو أحق بها ما كانت في المصر.[= 17]

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It becomes evident that t= here is no text in the Qur’an nor in the corpse of Hadith which makes it unla= wful for a Kitabi man to stay in marriage with a wife who at some stage in her m= arried life accepts Islam. Had there been any such text, there would have not been divergent opinions among the Companions of the Prophet himself. These underlying differences nullify the claims of consensus regarding this matte= r. The Muslim authorities such as Umar and Ali have decided about the issue in accordance with their own understanding of the subject in absence of any Qur’anic or Hadith texts. The often quoted verses of Surah al-Mumtihinah are addressing a different scenario than a Kitabi marryin= g a Muslimah or continuing in marriage bonds with a Muslimah. They are context specific and would need an interpretive leap to be stretched to engross the Kitabi husbands. The revelatory context of Surah al-Mumtihinah is the relationship between immigrant Muslimahs and the Harbi (in conflict) husbands and the vice versa.

لَا يَنْهَاكُم¡= 5; اللَّهُ عَن= 16; الَّذِينَ ل= 14;مْ يُقَاتِلُو = 3;ُمْ فِي الدِّين= 16; وَلَمْ يُخْ= 85;ِجُوكُمْ مِنْ دِيَارِكُم¡= 8; أَنْ تَبَرّ= 15;وهُمْ وَتُقْسِطُ = 8;ا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِط¡= 6;ينَ (8 (إِنَّمَا يَنْهَاكُم¡= 5; اللَّهُ عَن= 16; الَّذِينَ قَاتَلُوكُ = 5;ْ فِي الدِّين= 16; وَأَخْرَجُ = 8;كُمْ مِنْ دِيَارِكُم¡= 8; وَظَاهَرُو= 5; عَلَى إِخْرَاجِك¡= 5;مْ أَنْ تَوَلَّوْه¡= 5;مْ وَمَنْ يَتَوَلَّه¡= 5;مْ فَأُولَئِك¡= 4; هُمُ الظَّا= 04;ِمُونَ (9) يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا جَاءَكُمُ ا= 04;ْمُؤْمِنَا&#= 1578;ُ مُهَاجِرَا= 8;ٍ فَامْتَحِن¡= 5;وهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِ = 7;ِنَّ فَإِنْ عَلِمْتُمُ = 8;هُنَّ مُؤْمِنَات¡= 3; فَلَا تَرْجِعُوه¡= 5;نَّ إِلَى الْكُفَّار¡= 6; لَا هُنَّ حِلٌّ لَهُمْ وَلَ= 75; هُمْ يَحِلّ= 15;ونَ لَهُنَّ وَآَتُوهُم¡= 8; مَا أَنْفَقُوا وَلَا جُنَاحَ عَلَيْكُمْ أَنْ تَنْكِحُوه¡= 5;نَّ إِذَا آَتَيْتُمُ = 8;هُنَّ أُجُورَهُن¡= 7;َ وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِž= 5;ِ وَاسْأَلُو= 5; مَا أَنْفَق= 18;تُمْ وَلْيَسْأَ = 4;ُوا مَا أَنْفَقُوا ذَلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ (10)

“Allah forbids you not, with = regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are ju= st. Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out, of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them= (in these circumstances), that do wrong. O ye who Believe! When there come to y= ou believing women refugees, examine (and test) them: Allah knows best as to t= heir Faith: if ye ascertain that they are Believers, then send them not back to = the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower). And there will be no blame on you if ye marry = them on payment of their dower to them. But hold not to the guardianship of Unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the Command of Allah: He judges (with justice) between you. And Allah is Full of knowledge and Wisdom.”

Therefore, a Muslim siste= r should be given a choice to stay in marriage with a Kitabi husband if she chooses = to do so in view of her emotional, social and financial needs. She could perform all the conjugal responsibilities and still can be a good Muslimah, as Imam Ali ruled= . Such a marriage is not unlawful (Haram) in itself. It could be unlawful d= ue to additional factors and circumstances, for instance if she is going to be pulled back to disbelief etc. &= nbsp;

Moreover, Islamic law val= idates the marriage contracts entered into by couples before Islam. Islam does not cleave the relations but joins people together in goodness. The Prophet (PB= UH) did not cleave asunder the wives from husbands or husbands from wives due to difference in religion. He permitted many non believing men and women to continue the marriage contract with their Muslim spouses and did not require them to renew the marriage after their acceptance of Islam. <= /o:p>

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