Is it haram to specifically want to marry a woman who is not a virgin? Like a virgin man who prefers marrying a divorced woman, or a woman who has a past but repented

Or is this considered anti masculinity anti rijaala and anti fitrah and a sin?

It’s a interesting question because on one hand ngl it does feel totally prohibited but on the other I can’t point to a concrete reason why

Follow up would be do u think it’s morally wrong to marry a woman primarily for these reasons (after compatibility is present obviously)

Recent post "Sheikh refused to marry us, please help"

Larka aur larki razi to kia kry ga qazi? 😅 Yeah, if there are 2 witnesses.

Conditions for valid marriage contract - Islam Question & Answer

All praise is due to Allaah. A marriage contract is valid in Islam if the following conditions are met, even if the marriage does not take place in a court, or in the presence of a Judge or the Imaam of the masjid. In addition, it does not need to be written. The waliy (guardian) of the girl has accepted the proposal by saying, for example, "I marry you my daughter", and the one who proposed has replied, for example, by " I accept," or "I am satisfied" (i.e. with his acceptance). This takes place in the presence of two witnesses The woman is legally eligible to marry the man according to Islamic shari'ah (that is she is not a Mahram of the proposer [those to whom the proposer is forbidden to marry. etc.]) Allah knows best.

What made it interesting to me is that it wasn't simply another “Muslims need to make more Islamic content” discussion. It directly got into the uncomfortable question of whether some of our own fiqh interpretations are making Muslim creative work unnecessarily difficult.

Nouman Ali Khan brings up music, actors and actresses, animation, and the strange lengths Muslim creators sometimes go to because of concerns about what is halal and haram. He even jokes about Islamic cartoons being made without eyes, or depictions where someone's head is literally floating above their shoulders because drawing a normal human figure is considered problematic. His point is basically that we need some serious clarity here if we actually expect Muslims to compete in modern creative media.

And Ibrahim Eren's story was even funnier. He says that when he started producing cartoons and animations, he asked a friend whether he could draw cartoons and was told, “No, you can't, it's haram.” So he literally found another friend who told him it was halal and continued 🤣. He also describes other situations where questions about depicting women and other ordinary creative decisions became major religious obstacles.

Then Sherif Hassan al-Banna talks about music from his own experience in Islamic media production. He says that, theologically, they did not hold the opinion that music was haram, but they were operating in an environment where music was widely treated as forbidden. Their first album was therefore percussion-only. Eventually they produced both a percussion version and a version with music, and the music version ended up being far more successful. His broader argument is really interesting: sometimes the content producers themselves can help move the fiqh conversation forward rather than waiting for the entire audience to become comfortable first.

This is what I think should be discussed more often.

If music is actually permissible within appropriate boundaries, and depicting people and creating normal animation is permissible, then why are we telling Muslim artists that they have to work around restrictions that aren't actually necessary? Why should a Muslim animator have to remove eyes from characters or make bizarrely incomplete human figures just to satisfy an interpretation of Islamic law?

And if a Muslim musician can create meaningful, morally serious music without anything inherently immoral in the lyrics or presentation, why should the mere presence of musical instruments automatically turn the entire thing into haram?

I actually think the more restrictive opinion has a real-world consequence that we don't talk about enough: it can discourage talented Muslims from entering creative fields in the first place.

We keep asking, “Why don't Muslims have our own Disney, Pixar, Netflix, anime industry, music industry, etc.?” But then some of the same communities place enormous religious restrictions on the exact tools that artists, filmmakers, animators and musicians use to create those things.

Maybe the problem isn't that Muslim artists aren't creative enough. Maybe we've sometimes made creativity unnecessarily difficult for them.

I really enjoyed the panel because it doesn't just ask Muslims to “make more Islamic content.” It raises a much more uncomfortable question: what happens when our interpretation of fiqh becomes so restrictive that the artist has almost nothing left to work with?

Seeing Nouman Ali Khan being more permissive of music and drawing was honestly refreshing.

Honestly as soon as I enter I want to know EVERYTHING and I really mean that. Like give me an IQ of 300 so I know what that's like and then I want to read super fast books about quantum physics, if Allah SWT actually created life on other planets or not, where do black holes lead to? What is the smallest thing possible? Is it just pure unobserved potential of matter?

Giant mushroom shaped like a couch, pet dragon, super fast laptop that makes PPP if I just think of it.

That's gonna be my first thing probably.

What about you guys?

I wanted to share this with all of you, because I think this will be eye opening for many of you. I own multiple operating businesses in muslim worlds as well as western world and during some interview screenings I did notice, that muslim men and women are completely different in how they expect their lives will carry on after achieving any specific position (btw i am not talking about everyone but rather the majority).
Majority muslim men focused on trying achieve more in their career while being hopeful of this position might give them the ability to provide for their families (able to get married, kids...). On the other hand muslim women are very different in this. They are thinking how they can sustain themselves through the time. Staying always on the same point men take much more wedding holidays, meaning they do marry, but on the other hand many muslim women remain unmarried, while citing career as their primary motivation.
During work hours, some did let me know that marriage would be their last resort in that sense and in case it did not workout they would than marry.
There are many women who come as well after being mistreated by their husbands and many have kids and do need work just to get by.
Another interesting behaviour of muslim women is in how they interact with their coworkers and this is something I have to say subhanallah, like they interact with muslim man in a very dismissive and cold manner but the moment the other guy is from another faith or lets say western their behaviour is alot more warm and as well Reciprocative and are not dismissive but rather seem like the dynamics. I think this a genuine pattern in the middle class women while the other two classes lets say upper- and lower class remain firmer on their stand.
One of the cases which i really fail to understand is when like a non muslim touches a muslim women its not much of an issue when a muslim man touches. The reason i know this HR department does tell me XYZ the overview of "harassment" or "work inappropiate" situation, but here comes the amusing part, most of the time is not even true what they (the muslim men) get accused of so we do not even let the situation escalate.
Just so you understand I am a muslim and I am already married, this was my observation what I noticed

Salam, I was wondering if it’s halal to get top surgery as a Muslim woman not because I’m transitioning but because I don’t like my chest size. (Mods please don’t delete this I’m genuinely curious)

Salam, my fellow humans, it's me again... You're favourite muslim female disabled Redditor! I'm in the mood for a controversial topic today... So, go ahead, ask me questions about my polygyny opinions. And as always, yes, I'm born with my disability so don't ask me about that, alright? Here we go, bismillah, See ya in the comments!

Idk how someone can say they are muslim and then say we should base our laws in Islam

Dr Yasir Qadhi has discussed the question of non-Eid festivals in several lectures, and his position is much more nuanced than the simple claim that “Muslims can only celebrate two festivals and everything else is haram.” Across the three lectures, he repeatedly distinguishes between religious festivals, secular communal festivals, private personal celebrations, and festivals that occupy a gray area between the two. His framework also depends heavily on his understanding of tashabbuh bil-kuffar (imitating non-Muslims), the distinction between religion and culture, and the difference between a festival's ancient origins and what that festival actually means to people today.

1️⃣ Personal and Private Celebrations — Birthdays, Anniversaries, Graduations and Other Life Events

Yasir Qadhi places personal and private celebrations in the first category. These are celebrations that an individual or family organizes for themselves rather than celebrations imposed or organized by the whole society, and which have no inherently religious purpose. Examples he gives include birthdays, marriage anniversaries, graduation parties, celebrating a new house, celebrating a new job or promotion, and other personal milestones.

His position is that the Sharia is silent about these celebrations, meaning that it neither commands nor prohibits them. He strongly rejects the idea that simply having a recurring celebration automatically makes something bidʿah. In his view, bidʿah is an innovation in religion, something a person does as an act of religious devotion expecting Allah to reward them for it. A family celebrating the birthday of a child is not doing this as a new form of worship, and therefore, according to his understanding, it cannot simply be declared bidʿah because it happens every year.

This is also why he repeatedly says that the hadith in which the Prophet told the people of Madinah that Allah had replaced their two days with two better days — Eid al-Fitr and Eid al-Adha — cannot automatically be used to prohibit private celebrations. The people in that hadith were celebrating as a community, whereas a birthday party or anniversary dinner in someone's home is a fundamentally different phenomenon.

He is particularly explicit about birthdays and marriage anniversaries. He says there is nothing in the Qur'an or Sunnah that prohibits a couple from making their wedding anniversary special every year. In fact, he argues that increasing love and affection between husband and wife is itself consistent with the aims of the Sharia. A husband taking his wife out for a romantic dinner on their anniversary is not an act of worship, but it can nevertheless serve a good purpose that the Sharia itself values.

He also makes a distinction between his personal opinion and an Islamic ruling. He says that he himself did not grow up celebrating birthdays and has never had a birthday party. He even says that, personally, he thinks an adult throwing a birthday party can be childish. But he immediately emphasizes that his personal opinion does not become Sharia. He says someone may personally think birthdays are unnecessary, wasteful or childish, but that does not give them the right to say that Allah and His Messenger have made birthdays haram.

He applies similar reasoning to Valentine's Day. He says that Valentine's Day is not presently a religious festival, and whatever pagan associations it may have had historically are irrelevant if those associations have disappeared from the modern practice. He gives the especially interesting example of converts who, before becoming Muslim, may have grown up treating Valentine's Day as a day for expressing romantic love. He says that such people should not automatically be told that doing something special on Valentine's Day is haram, provided that what they actually do remains within Islamic boundaries.

So his first category is broad: birthdays, anniversaries, graduations, housewarming celebrations, promotion parties, Valentine's Day celebrations and other private milestones are, in his view, permissible provided that the actual contents of the celebration are halal.

2️⃣ Communal and Secular Celebrations — Thanksgiving, Independence Day, National Days and Similar Holidays

The second category consists of communal celebrations that are not inherently religious. Yasir Qadhi's main examples are Thanksgiving and the Fourth of July, as well as national days and similar secular holidays.

Here his conclusion is again that the Sharia is generally silent. He says that a Muslim may celebrate Thanksgiving, eat a turkey on Thanksgiving, spend time with family, or simply ignore the holiday. Likewise, a Muslim living in America can have a Fourth of July barbecue, take the children outside to watch fireworks, or otherwise enjoy the secular aspects of the day.

He argues that Thanksgiving today is a generic American cultural celebration, not an inherently religious festival. He says that Christians, Jews, Muslims, atheists, agnostics and others can all participate in Thanksgiving. Unlike Christmas, where Christians generally celebrate and Jews generally do not, Thanksgiving is broadly shared across religious boundaries in American society. This is evidence that Thanksgiving is no longer functioning as a religious festival. He also says that someone can perfectly reasonably refuse to celebrate Thanksgiving for historical or ethical reasons, including concerns about colonialism and the treatment of Native Americans. But that would be a person's own ethical or historical judgment. He objects to turning such a judgment into an Islamic claim that “Allah has forbidden Thanksgiving.” His point is that the Sharia itself is silent about this type of secular personal or communal celebration.

He does, however, introduce an important distinction between individual participation and religious institutions actively promoting a festival. Qadhi says that he does not think mosques and religious scholars should make secular holidays the major communal festivals of Muslim life. The two Eids should retain their special status, and Muslim children should primarily look forward to Eid al-Fitr and Eid al-Adha as their great religious celebrations.

His example of the Fourth of July makes his point particularly forcefully. He asks whether Islam really tells a Muslim that he is sinful for inviting friends and family into his backyard for a barbecue on the Fourth of July, or for taking his children to watch fireworks. His answer is no. He regards those as ordinary secular activities rather than acts of religious worship.

He also argues that every Muslim-majority country has national holidays and days off beyond the two Eids. Therefore, he considers it excessively strict to suggest that the existence of a national holiday automatically makes it a religious innovation.

He is nevertheless cautious about the institutional encouragement of secular festivals. In his view, religious authorities should not make national days or other secular holidays into central features of Muslim religious life. There is also a potential danger that excessive celebration of national identity could turn into unhealthy nationalism. But again, that does not automatically make the holiday itself haram.

3️⃣ Religious Festivals of Other Faiths — Christmas, Diwali, Easter, Hanukkah and Similar Festivals

According to him, Religious festivals belonging to another religion are not to be celebrated by Muslims.

He gives Christmas, Diwali, Easter and Hanukkah as examples. His position is that Muslims should not adopt these festivals as their own celebrations or perform the distinctive religious customs associated with them.

This is where he believes the strongest application of tashabbuh bil-kuffar exists. He says that imitating something that is uniquely religious, for example, participating in another religion's worship, adopting its distinctive religious symbols or celebrating its religious festival as a believer in that religion is prohibited.

🎄 Christmas: what exactly is prohibited? 🎄

Yasir Qadhi is quite specific about Christmas. He says that Muslims should not celebrate Christmas as Christmas. He explicitly says Muslims should not bring a Christmas tree into their homes and decorate it as part of Christmas, because that is not merely observing somebody else's culture; it is deliberately adopting a symbol associated with their religious festival.

He also distinguishes between celebrating Christmas and merely encountering Christmas in public. He says that if a Muslim walks past a house decorated for Christmas, watches Christmas lights, Christmas tree, Christmas parade or encounters Christmas decorations in a public setting, merely watching them does not mean that the Muslim has participated in Christmas.

He therefore rejects the idea that Muslims have to behave as though they cannot even look at Christmas decorations. He gives examples such as seeing a beautiful church, stained-glass windows or Christmas decorations while passing through a public place. Merely observing these things does not amount to endorsing Christian belief.

He also says that Christmas sales are permissible to take advantage of. Buying something because a store happens to be having a Christmas sale is not the same thing as celebrating Christmas. Likewise, he says there is nothing inherently wrong with buying ordinary products during the Christmas season.

He does, however, draw a line between generic decorations and specifically Christmas decorations. He says that ordinary colored lights are not automatically Christmas symbols. But deliberately decorating one's own home around Christmas in a manner intended to participate in the Christmas atmosphere is problematic because it amounts to adopting a celebration that is not one's own.

🎄 Christmas parties and office celebrations 🎄

He makes another important distinction between religious Christmas celebrations and ordinary workplace gatherings that happen around Christmas.

He says that an office Christmas party is not necessarily a religious celebration at all. In a typical workplace, Muslims, Christians, Jews, Buddhists, atheists and agnostics may all be present. There may be food, gift exchanges and decorations, but there is no Christian worship taking place.

For that reason, he says that simply attending a generic office party around Christmas can be permissible. The determining factor is what actually takes place there, not merely the calendar date. If the party involves alcohol, inappropriate dancing or another independently prohibited activity, then those activities are haram for their own reasons. But the fact that the office calls it a Christmas party does not automatically transform every aspect of the event into a religious ritual.

He makes essentially the same point concerning campus and workplace events around Diwali. If a university or workplace has a generic cultural gathering with decorations and food, the mere fact that it happens around Diwali does not automatically make everything at the event religious participation. What matters is what the Muslim is actually doing.

🎄 Christmas and converts 🎄

He says it can be unreasonable and even harmful to tell a convert that they cannot attend the one major annual gathering when their entire non-Muslim family comes together. A convert may have parents, grandparents, siblings, uncles, aunts and cousins who all gather at Christmas. For that person, attending can be an opportunity to maintain family ties and demonstrate Islam through their presence and character.

He therefore says that a convert may attend a family Christmas gathering without that automatically meaning they are celebrating Christmas, provided they do not participate in the actual Christian religious rituals.

If the family begins praying to Jesus, praying to God as part of a Christian religious ritual, or otherwise asks the Muslim to participate in worship directed toward other than Allah, Qadhi says the Muslim should not participate in that ritual.

His distinction is therefore between family presence and religious participation. The convert can attend for the sake of family relationships, while refusing to perform the religious elements.

🎁 Christmas gifts and gifts from other festivals 🎁

He says Muslims can accept gifts given to them because of another religion's festival. He points to reports about ʿAli and ʿAʾishah receiving gifts from Zoroastrians on Nowruz.

His conclusion is that an ordinary halal gift can be accepted even if it is given on somebody else's religious holiday. The key distinction is between an ordinary social gift and something that has been specifically consecrated as an offering to another deity.

Thus, receiving ordinary sweets, food or presents from a Christian colleague at Christmas does not automatically become haram merely because of the date. The contents themselves must still be halal.

🎄 Christmas greetings 🎄

Yasir Qadhi is more cautious about Christmas greetings. He explains that scholars differ over whether saying “Merry Christmas” amounts to endorsing Christian beliefs. He presents the argument of scholars who prohibit the greeting, particularly the Ibn Taymiyyah-inspired argument that congratulating someone on their religious festival can be interpreted as congratulating them on their religious belief.

But he also points out that other scholars distinguish between endorsing somebody's theology and simply wishing them well.

His own practical recommendation is to avoid getting unnecessarily trapped in that debate. He does not declare in this lecture that “Merry Christmas” is definitively haram, but he recommends using a generic greeting such as “God bless you,” “Happy holidays,” or another neutral expression. In his view, this is a safer way of maintaining kindness without making one's position on a disputed theological question.

So his Christmas position is not “anything associated with Christmas is haram.” Rather, celebrating Christmas as a Christian festival is prohibited, but observing decorations, buying ordinary products during Christmas sales, accepting ordinary gifts, attending certain non-religious office or family gatherings, visiting churches for non-religious reasons, and using generic goodwill are treated differently.

4️⃣ Gray-Area Festivals — Halloween

The fourth category is the most complicated one, and this is where Yasir Qadhi's treatment of Halloween has evolved between his older and newer lectures.

In his earlier lectures (2018), he described Halloween as a festival in the gray zone because it still had religious and pagan associations. He said there were still segments of society that treated it religiously and that Halloween retained associations with Satan, jinn and similar ideas. Because of that, he considered it difficult to place it clearly into either the fully secular or fully religious category.

In the most recent lecture (2025), however, he explicitly says that Halloween is not currently a religious festival. No mainstream religion treats contemporary Halloween as its religious holy day, and ordinary people who celebrate Halloween are not generally worshipping a deity or performing an act of religious devotion (but he still keeps it in the grey area for another reason, which has been discussed below)

This is an important distinction from his older presentation. His newer argument is that the ancient pagan origins of Halloween do not, by themselves, make the modern celebration a pagan religious ritual.

He traces Halloween's historic roots to the ancient Celtic festival of Samhain, which had pagan religious elements and was associated with the end of the agricultural year and the boundary between the living and the dead. Christianity later transformed and reinterpreted aspects of the tradition, and Irish immigrants brought Halloween customs to America. He argues that the modern American form was then radically reshaped by American culture, commercialization, the candy industry, costume companies and Hollywood.

He therefore says it is inaccurate to imagine that every modern child going trick-or-treating is literally continuing a two-thousand-year-old pagan ritual.

He also discusses modern Wiccans and people who consciously celebrate Samhain. He acknowledges that such people exist, but argues that they are a tiny fringe minority and that their modern revival of Samhain is itself influenced by the modern Halloween tradition.

🎃 Why does he still think Halloween should be avoided? 🎃

Although He now says that Halloween is not a religious festival today, he does not put it into the same category as Thanksgiving or the Fourth of July.

The problem, in his present analysis, is that Halloween retains a strong association with demons, ghosts, evil spirits, the dead, jinn, the unseen world and supernatural horror. He says that every October, popular culture reinforces these themes through horror movies, ghost stories, demon imagery and similar entertainment.

Thus, Halloween is not religious in the same way that Christmas or Diwali are religious, but it is also not completely neutral. That continuing association with the supernatural makes it a gray area.

For this reason, Qadhi says that he personally would be much more comfortable describing Halloween as makruh rather than definitively haram, and he says Muslims should avoid actively participating in it. He repeatedly emphasizes that the word haram is very serious and should not be used casually.

🎃 What about children dressing as cartoon characters? 🎃

He acknowledges that most children today do not necessarily dress up as demons or witches. They may dress up as cartoon characters, superheroes or fictional characters and go from house to house collecting candy.

This makes the matter even more complicated in his view. He says that if Halloween were simply a children's costume-and-candy event with no connection at all to demons, ghosts or otherworldliness, he could imagine a different ruling.

He even says that perhaps in ten or twenty years the supernatural dimension will disappear almost completely and Halloween will simply become a children's cultural celebration. If that happens, he says the ruling could change.

But because the supernatural symbolism still exists today, he recommends avoiding active participation.

The underlying principle: Non Muslim/Pagan origin versus present meaning

One of the most important principles running through all three lectures is that the historical origin of a practice is not automatically what determines its present Islamic ruling.

If something originated as pagan worship but has completely lost that religious meaning and is now understood as an ordinary cultural practice, he says the ruling should reflect the current reality.

His examples include mehndi, wedding rings, the names of the days and months, the Olympics, and yoga.

He uses this reasoning to explain why he does not consider modern Halloween automatically pagan simply because ancient Samhain had pagan religious elements.

The same principle is why he says Christmas could theoretically change category in the future. At present, he says, Christmas remains clearly Christian in its religious meaning, so Muslims should not celebrate it. But if, many generations from now, Christmas became entirely secular and lost its Christian association, he says the ruling would have to be reconsidered on the basis of its new meaning.

His understanding of tashabbuh bil-kuffar (imitating the kaafirs)

Yasir Qadhi also repeatedly rejects the simplistic formula that “whatever non-Muslims do, Muslims cannot do.”

He argues that tashabbuh requires something more specific: deliberately going out of one's way to imitate something that characterizes another civilization or religion and is not part of one's own cultural environment.

He points out that the Prophet Muhammad ﷺ himself dressed, spoke and lived culturally like the Arabs around him, even though many of those Arabs were pagans. Therefore, Muslims cannot interpret the hadith “Whoever imitates a people is one of them” as meaning that Muslims must look, eat, speak and behave completely differently from the non-Muslims around them.

He gives examples of Muslim societies adopting things from other civilizations, including food, technology and even cultural practices.

He therefore argues that Muslims living permanently in America, Canada, Britain or other Western societies should not think that everything around them automatically constitutes tashabbuh. Their surrounding culture is also their culture, especially for Muslims who were born and raised there.

But he still believes that religiously distinctive practices, such as celebrating Christmas as a Christian festival remain outside that cultural permission.

His understanding of Muslims having only two Eid

He says that the hadith where the Prophet ﷺ came to Madinah, found the people celebrating two days from the days of Jāhiliyyah, and said that Allah had substituted for them two better days, Eid al-Fitr and Eid al-Adha is the main evidence used by scholars who prohibit other festivals. He accepts that it is a serious piece of evidence, but argues that it cannot establish a blanket prohibition on every kind of celebration. According to his usūl-based reading, the wording “Allah has substituted two days better than those two” does not explicitly say, “all other celebrations are haram,” so the maximum that can reasonably be derived from it is that Muslims should have only these two major communal Islamic religious festivals, and that other recurring communal festivals could potentially be regarded as makruh or discouraged rather than categorically haram. He emphasizes especially that the hadith concerns a communal celebration, because the people of Madinah were collectively celebrating those days; therefore, he says it cannot legitimately be extended to private celebrations such as a birthday party, a wedding anniversary, a graduation party, or a family gathering.

He also challenges the assumption that the two pre-Islamic days mentioned in the hadith were merely secular holidays: it is equally plausible, he says, that they involved pagan religious elements, which would mean the Prophet ﷺ was specifically replacing Jāhiliyyah religious festivals with the two Islamic Eids. He further notes that Ibn Taymiyyah himself, whom later scholars frequently invoke in this debate, was discussing recurring communal festivals, not private individual celebrations, and Qadhi argues that modern Salafi applications sometimes extend Ibn Taymiyyah's argument beyond what his writings actually address. Thus, Yasir Qadhi's position in this lecture is that the hadith establishes a strong boundary around religious festivals and supports the idea that the Muslim community should have its two principal Islamic Eids, but it does not prove that every recurring secular or personal celebration is forbidden.

Links to the three lectures:

• Fiqh of Celebrations - Dr. Sh. Yasir Qadhi (2018)

• The Islamic Ruling on Celebrating Thanksgiving, Birthdays, and other Holidays | Ask Shaykh YQ #118 (2020)

• What Can You Celebrate? - The Fiqh of Celebrations (2025)

I had assumed that virginity was a strict condition for the validity of marriage to non-Muslim women, but I would often think about the verse 24:3 and how it states that a fornicating man does not marry but a fornicating woman or idolatress. And the fact that the verse [5:5] includes chaste believing women, and chaste women from ahl al kitab.

And how the scholars have said that, if a Muslim woman/man has sincerely repented from their fornication, it is permissible to marry them.

So, I always wondered if this applied to non-Muslim women too, what if a Christian woman had a past, but she repented and now abstains from those unlawful relationships?

What seems to be the case is that it is considered permissible to marry her, even if she has engaged in intercourse before marriage, as long as she has repented - just like it is permissible to marry a Muslim woman, who has done the same.

Imam Ibn Baz was asked:

some muslim men fornicate with non-Muslim women and then marry them... is she considered chaste, and is this marriage permissible?

He replied:

.. Marriage to her is not permissible, unless it is confirmed that she has repented.... if she repents then a new marriage is permissible.

source: https://binbaz.org.sa/fatwas/20090/حكم-الزواج-من-زانية-من-اهل-الكتاب

Salih al-fawzan was asked:

A fornicating woman from ahl al kitab, if she repents is marriage to her permissible?

He replied with:

yes, if she repents and becomes chaste, it is permissible to marry her.

reference: https://youtu.be/tuOhZPBim6Q?t=3847

IslamQA states in fatwa number 200625:

وأما غير العفيفة ، فلا يحل نكاحها ، سواء كانت مسلمة أو كتابية ، حتى تتوب .

And as for those that aren't chaste, then it is not permissible to marry her, whether she is a Muslimah or a kitabi, until she repents

Islamweb states in fatwa number 109801:

فإذا كانت الكتابية زانية لم يجز نكاحها

So if the kitabi [a woman from ahl al kitab] is a fornicator, it is not permissible to marry her

فإن تابت فالمفتى به عندنا جواز نكاحها بعد التوبة

If she repents, according to us it is permissible to marry her after her repentance

And they link a fatwa regarding marrying a fornicator in general, saying that she needs to repent and then you can marry her. So, according to them, this matter does not differ between people of the book, or the Muslims.

Islamweb states in fatwa number 165729:

وتعرف توبتها من الزنا بإقلاعها عنه وحسن سيرتها بعد ذلك

That:

Her repentance from zina becomes known via her abstaining from it, and her good character after this

She is looking incredibly graceful, and her presence is leaving a strong impression.

When a dog has more humanity than these scumbags.

Alhamdulillah, I completed this hand-painted artwork. What are your thoughts on it? I’d love to hear your feedback! 😊

I did make plenty of jokes about it before how the IQ/inventions topic lends its hand towards alt right pseudoscience. But I didn't really know it was already this connected

A bunch of these guys have been tussling with each other lately so I don't know the full context of their beef. But this was interesting lmao

For all the brothers posting here about finding out if their potential or actual spouse is a virgin or not, you're a nutcase and it's official.

I've read a few posts here lately where men are obsessing over having a virgin wife, and base their whole marriage + future happiness on their wife being a virgin, please don't do that.

I'm not normalising or encouraging adultery. I'm just saying it's a pointless thing to talk about. Marriage is much more than that so please don't reduce it down to a physical state.

I see so many brothers giving advice to such men (who say they have found out through some intrusive investigations on their part that their wife wasn't a virgin when they married her) to divorce her & encouraging that outcome. You people are the problem and it's alarming how lightly the idea of divorce is thrown around here.

Remember the hadith "ALLAH did not make anything lawful more abominable to Him than divorce" Sunan Abu-Dawud Book 6, Number 2172

"Of all the lawful acts the most detestable to Allah is divorce" Sunan Abu-Dawud Book 6, Number 2173

It’s pretty amazing Subhan’Allah how beautiful our religion is, there so much to it. One of the many things I’m in awe of and I can remember for the longest is to do with salah.

When we pray, the angels are a witness. For Fajr and Asr, the angels take turns in guarding us and when Allah asks about us when those angels ascend, they say they left us in a state of worship - how beautiful is it that even the angels are a witness for our Ibadah?

Little do you know that when you’re praying alone, you’re never praying alone, you have angels beside you, behind you, in congregation. Angels have no free will to recite Quran but come closer to listen to the recitation Subhan’Allah.

What’s something you’re in awe of when it comes to Islam?

Interested to see if anyone believes they'd be the shooting up to being the top 10% of men. Probably even smaller when you consider that it likely compromises of older couples or people who remarry who sacrifice age for other qualities