Adriana.
I hope this reply is not too late!
Here is the relevant ʾāyah:
‘Today all good things have been made lawful for you. The food of the People of the Book is lawful for you as your food is lawful for them. So are chaste, believing, women as well as chaste women of the people who were given the Scripture before you, as long as you have given them their bride-gifts and married them, not taking them as lovers or secret mistresses. The deeds of anyone who rejects faith will come to nothing, and in the Hereafter he will be one of the losers.’ (Al-Ma’ida:5).
As you know, 'People of the Book’ is an honorific title granted to Jew and Christians.
There is no disagreement between Islamic scholars that Muslim men are permitted to marry Christian or Jewish women. In such marriages, the wife retains an absolute right, not only to retain her faith, but to practise it.
On the other hand, there is broad (but by no means unanimous) consensus among Islamic scholars and jurists that the marriage of a Muslim woman to a Christian or Jewish man is prohibited.
Dr. Mohammad Hashim Kamali, a noted Islamic scholar and former Professor of Law at the International Islamic University of Malaysia writes:
‘The reason given (for this prohibition) is that the husband is the head of the household, and his religion influences the children of the marriage. Besides, Islam accepts Christianity and Judaism as valid religions, but Islam itself is not given the same recognition by these older religions. A Muslim husband of a Christian woman can thus be expected to respect her faith but the same is not expected of a non-Muslim man who marries a Muslim wife.’ (‘Shariah Law: Questions and Answers.’).
The end result (it is alleged) will be tension within the marriage, and an erosion of the mutual respect that is so essential for the continuity of a happy and successful marital relationship.
The consensus is regarded – increasingly, and especially among young Muslims in the West, who are more likely to meet Christian or Jewish partners in their personal life – as a form of discrimination. Neither the Qur’an nor the aḥādīth provide justification for this dissent.
There is no central authority (‘Magisterium’) in Islam. Where there is a difference of opinion among the scholars concerning some aspect of the faith (in this case, marriage between a Muslim woman and a non-Muslim man) the woman has a duty to learn all she can about the various arguments – both for and against such a marriage; to weigh one against the other; and (having done so in an open and honest manner) to then act according to her conscience; aware of the fact that she is entirely responsible for her actions.
Allāh (subḥānahu ūta'āla) knows best.
