Negotiating faith and identity in Muslim-Christian marriages in Britain
Marriage between Muslim men and Christian or Jewish women has been a recognized though controversial phenomenon through Islamic history. Qur'anic permission is given (Q 5:5) but the normative condition in Shariʾa is that Islam should predominate over another faith, particularly in the identific...
| Main Author: | |
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| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
2006
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| In: |
Islam and Christian-Muslim relations
Year: 2006, Volume: 17, Issue: 3, Pages: 317-329 |
| Further subjects: | B
Women
B Law B Great Britain / England B Religion B Social System B Frauen B gender problems B Gesellschaftsmodell B Islam B Laws B Gesetze B Genderproblematik B Identity |
| Online Access: |
Volltext (doi) |
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| 245 | 1 | 0 | |a Negotiating faith and identity in Muslim-Christian marriages in Britain |c Heather Al-Yousuf |
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| 520 | |a Marriage between Muslim men and Christian or Jewish women has been a recognized though controversial phenomenon through Islamic history. Qur'anic permission is given (Q 5:5) but the normative condition in Shariʾa is that Islam should predominate over another faith, particularly in the identification of children. In Britain and other Western countries the prevailing cultural and legal context of autonomy in relationship formation and choice of marriage partner means that Muslim–Christian marriages may happen without conformity to religious rules or familial preference, for example in the case of Muslim women marrying non-Muslim men. Nevertheless, amongst those surveyed, Muslim identification remained strong even where marriages were deemed transgressive. Amongst Christian partners, faith identification (of parents and children) was more likely to be treated as autonomous and personally negotiable in the context of marriage. The experience of hybridity and liminality in these marriages may influence attitudes to faith itself and there was evidence of both ‘universalizing’ and ‘particularist’ faith responses amongst couples. | ||
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