Would you marry your cousin?

[Canuck]

You ignored my question, thats fine. Look i'm not saying you should marry your cousin, im saying you can and this suugo science about disabilities is bs. Allah only makes halal that which is good and pure for us. Becareful not to repeat things the gaalo say that contradict Allahs word

the Prophet himself (peace and blessings be upon him) married his first cousin, Zaynab bint Jahsh (Allah be pleased with her), as she was the daughter of the Prophet’s paternal aunt Umaymah.

Of course, the permissibility does not necessarily mean that such marriages are encouraged in the Sacred Law, especially when repeated over generations. As mentioned above, there are often health concerns if first cousin marriages continue over several generations. A physician should be consulted in particular cases.

 

[InfoMatic]

So something that Allah and his messenger made permissible is now bad because good ol' west says so? Becareful of Fake Science

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Something is legit in Islam does not mean it is the first thing you must do. Fondness for keeping it in the family is not a Somali tradition by a large margin. It is better we keep it that way.

 

[Canuck]

As you have quite rightly pointed out, the default legal (shari`) ruling is that first cousin marriages are permissible. However, there is no intrinsic animosity between ‘fiqh and fact’, as it were; and indeed the opinions of experts in fields such as medicine and astronomy have always been taken into consideration when issuing fatwa. It is important to bear in mind the difference between the ‘fiqh’ (which is the general or default ruling) and the ‘fatwa’ (which is a specific legal opinion that considers individual circumstances).

Examples abound in the legal literature, with a prominent case being the determination of the qibla through reliance on astronomical and mathematical findings. In addition, and perhaps more pertinently to your query, expert medical opinion plays a central role in applying various dispensations regarding purification, prayer, fasting and hajj. Before looking more closely at the specific medical evidence regarding consanguinity (the marriage of close relations), though, it might be worthwhile exploring something of the nature and philosophy of Islamic law.

The Shari’a As Mercy

Our scholarly tradition, from the very outset, has recognised that the fundamental principle underlying the whole of the Divine Law is mercy, which is defined as ‘the intending of good to those in need.’

Allah says that, ‘the All-Merciful taught the Qur’an,’ and the commentators on this verse explain that the guidance contained within its verses is the greatest explicit manifestation of His ineffable mercy [cf Qurtubi: al-Jami’]. One of the aspects of our beloved Prophet Muhammad’s (peace and blessings upon him) honorific ‘Mercy unto the worlds,’ is that he was sent with a way that is a manifestation of pure mercy; and one of the understandings of the hadith, ‘the religion [in its entirety] is pure well-wishing,’ is that the shari’a is nothing but the manifestation of Allah’s intending pure goodness for human beings [ibn Rajab: Jami’ al-‘Ulum wa’l Hikam].

Foundational concepts such as this are crucial for our own understanding of our religion; they ground us in our relationship with Allah, and transform what can seem mundane, repetitive tasks into transcendent signs (ayat) that point to the Creator. In addition, however, they provide a framework with which to explain our religion to others. It is the failure to discern the general wisdom underlying specific rulings of the Sacred Law – and our failure to express it – that puts many people off Islam as a whole.

To a non-Muslim, making the point that ‘Islam is mercy,’ might come across as an easy platitude. It is important, therefore, to understand that our ulama took this fundamental truth and laid bare its operation at the very core and marrow of the shari’a. Behind every specific ruling of the shari’a, they discerned a deep wisdom, which they summed up as follows: ‘the basis of the rulings of sacred law is to avert harm and accrue benefit’ [al-Izz: Qawa’id al-Sughra (paraphrase)]. They further specified the higher purposes of the shari’a as being: ‘the preservation of religion, life, intellect, lineage and wealth.’ [Ghazali: al-Mustasfa].

With this in mind, we note that fiqh rulings – and especially specific fatwa – give particular weight to sciences such as medicine as a means of determining where benefit and harm lie. For example, the obligatory fast of Ramadan may actually be prohibited to individuals who – in their physician’s considered opinion – are at significant risk of serious harm. In this case, the avoidance of (physical) harm takes precedence over the acquisition of (spiritual) benefit. In cases where one’s actions are likely to result in harm to others, this principle is even more emphatic. For example, it would be impermissible for an HIV positive man to have unprotected intercourse, because of the high risk of infecting his wife (and unborn child) with a lethal disease.

Consanguinity (Close Relation Marriages)

The upshot of the preceding paragraphs is that the shari`a legislates in the best spiritual and material interests of individuals and societies, and medical evidence is a valid means of determining where benefit and harm lie. The pertinent question, then, is: what does the medical evidence indicate about consanguinity? The field of genetics is an extremely complicated and rapidly expanding one, with new findings being regularly presented and critiqued. Currently, there have been about seventy major peer-reviewed studies performed on consanguinity, and their consensus findings would certainly suffice as evidence on which the fuqaha might base legal rulings.Their conclusions can be briefly summarized as follows:

1. One-off consanguineous relationships lead to a slight increase in the risk of genetic defects. As the incidence of many of these defects is very low anyway, the absolute risk still remains low.

2. Repeated cross-generational consanguineous relationships (known as endogamy) have a significantly higher risk of genetic defects (up to 10 times in some studies).

3. Most of these defects are mild to moderate, and can manifest in childhood developmental disorders (such as deafness or mild mental retardation) or adult illnesses such as diabetes, hypertension and mental disorder.

4. The major problem occurs with consanguineous relationships in the context of certain rare hereditary illnesses known as Autosomal Recessive conditions. These are severely disabling conditions for which there are few effective treatments, often resulting in early death. Consanguineous relationships mean that both spouses are likely to be carriers of the defective gene, which in turn leads to a greatly increased risk of children suffering with these severe illnesses. As an example, if a couple such as this had three children, there would only be a 30% chance of all three escaping unaffected.

Summary

Thus in summary, one might state that:

1. The shari`a permits first-cousin marriage because the absolute risk of harm to the child remains low.

2. Endogamy is a cultural practice not specifically encouraged by the shari`a, and although it has been widely practiced by Muslim societies, major figures such as Imam Ghazali (citing Sayyidina Umar, no less) have cautioned against excessiveness in this – precisely because it ‘weakens the offspring.’ [Ghazali: Ihya XII]

3. In specific cases, where medical evidence indicates a very high risk of harm to future children, such marriages might even be deemed unlawful.

4. Prospective couples felt to be at risk of transmitting such genetic defects to their children would be expected to take the means to quantify the risk (though genetic counselling and medical consultation) and then seek expert legal opinion in their specific case.

5. Thus, as with most matters, the shari’a takes the middle path – between an excessive reliance on medical evidence that is nuanced in its findings, and a willful rejection of science as somehow antithetical to trust in the Divine.

‘And so have We made you a median nation, that you may be witnesses to mankind, and We have made the Prophet a witness over you.’

‘Allah desires ease for you; He does not desire hardship for you … that you might glorify Allah for what he has guided you to, and that you might be thankful.’

 

[Canuck]

@Vision
The Ruling of First Cousin Marriages: A Balanced Perspective

AUGUST 30, 2010 BY EDITOR


Answered by Dr. Asim Yusuf

Question: My questions relates to marrying first cousins. Although its permissible in Islam, i was wondering as regards to arguments against this as many people cite health issues and high rates of disabilities among children. I’m struggling to get my head around a ruling in Islam that potentially puts people or children at risk. I am in no way saying the Islamic ruling is wrong as I would never oppose anything in Islam but rather I would like clarification so as to have a better understanding as non-Muslims often ask why we would have this ruling and always cite particular studies.

Answer: Thank you for your question and your concern for supporting the religion.

As you have quite rightly pointed out, the default legal (shari`) ruling is that first cousin marriages are permissible. However, there is no intrinsic animosity between ‘fiqh and fact’, as it were; and indeed the opinions of experts in fields such as medicine and astronomy have always been taken into consideration when issuing fatwa. It is important to bear in mind the difference between the ‘fiqh’ (which is the general or default ruling) and the ‘fatwa’ (which is a specific legal opinion that considers individual circumstances).

Examples abound in the legal literature, with a prominent case being the determination of the qibla through reliance on astronomical and mathematical findings. In addition, and perhaps more pertinently to your query, expert medical opinion plays a central role in applying various dispensations regarding purification, prayer, fasting and hajj. Before looking more closely at the specific medical evidence regarding consanguinity (the marriage of close relations), though, it might be worthwhile exploring something of the nature and philosophy of Islamic law.

The Shari’a As Mercy

Our scholarly tradition, from the very outset, has recognised that the fundamental principle underlying the whole of the Divine Law is mercy, which is defined as ‘the intending of good to those in need.’

Allah says that, ‘the All-Merciful taught the Qur’an,’ and the commentators on this verse explain that the guidance contained within its verses is the greatest explicit manifestation of His ineffable mercy [cf Qurtubi: al-Jami’]. One of the aspects of our beloved Prophet Muhammad’s (peace and blessings upon him) honorific ‘Mercy unto the worlds,’ is that he was sent with a way that is a manifestation of pure mercy; and one of the understandings of the hadith, ‘the religion [in its entirety] is pure well-wishing,’ is that the shari’a is nothing but the manifestation of Allah’s intending pure goodness for human beings [ibn Rajab: Jami’ al-‘Ulum wa’l Hikam].

Foundational concepts such as this are crucial for our own understanding of our religion; they ground us in our relationship with Allah, and transform what can seem mundane, repetitive tasks into transcendent signs (ayat) that point to the Creator. In addition, however, they provide a framework with which to explain our religion to others. It is the failure to discern the general wisdom underlying specific rulings of the Sacred Law – and our failure to express it – that puts many people off Islam as a whole.

To a non-Muslim, making the point that ‘Islam is mercy,’ might come across as an easy platitude. It is important, therefore, to understand that our ulama took this fundamental truth and laid bare its operation at the very core and marrow of the shari’a. Behind every specific ruling of the shari’a, they discerned a deep wisdom, which they summed up as follows: ‘the basis of the rulings of sacred law is to avert harm and accrue benefit’ [al-Izz: Qawa’id al-Sughra (paraphrase)]. They further specified the higher purposes of the shari’a as being: ‘the preservation of religion, life, intellect, lineage and wealth.’ [Ghazali: al-Mustasfa].

With this in mind, we note that fiqh rulings – and especially specific fatwa – give particular weight to sciences such as medicine as a means of determining where benefit and harm lie. For example, the obligatory fast of Ramadan may actually be prohibited to individuals who – in their physician’s considered opinion – are at significant risk of serious harm. In this case, the avoidance of (physical) harm takes precedence over the acquisition of (spiritual) benefit. In cases where one’s actions are likely to result in harm to others, this principle is even more emphatic. For example, it would be impermissible for an HIV positive man to have unprotected intercourse, because of the high risk of infecting his wife (and unborn child) with a lethal disease.

Consanguinity (Close Relation Marriages)

The upshot of the preceding paragraphs is that the shari`a legislates in the best spiritual and material interests of individuals and societies, and medical evidence is a valid means of determining where benefit and harm lie. The pertinent question, then, is: what does the medical evidence indicate about consanguinity? The field of genetics is an extremely complicated and rapidly expanding one, with new findings being regularly presented and critiqued. Currently, there have been about seventy major peer-reviewed studies performed on consanguinity, and their consensus findings would certainly suffice as evidence on which the fuqaha might base legal rulings.Their conclusions can be briefly summarized as follows:

1. One-off consanguineous relationships lead to a slight increase in the risk of genetic defects. As the incidence of many of these defects is very low anyway, the absolute risk still remains low.

2. Repeated cross-generational consanguineous relationships (known as endogamy) have a significantly higher risk of genetic defects (up to 10 times in some studies).

3. Most of these defects are mild to moderate, and can manifest in childhood developmental disorders (such as deafness or mild mental retardation) or adult illnesses such as diabetes, hypertension and mental disorder.

4. The major problem occurs with consanguineous relationships in the context of certain rare hereditary illnesses known as Autosomal Recessive conditions. These are severely disabling conditions for which there are few effective treatments, often resulting in early death. Consanguineous relationships mean that both spouses are likely to be carriers of the defective gene, which in turn leads to a greatly increased risk of children suffering with these severe illnesses. As an example, if a couple such as this had three children, there would only be a 30% chance of all three escaping unaffected.

Summary

Thus in summary, one might state that:

1. The shari`a permits first-cousin marriage because the absolute risk of harm to the child remains low.

2. Endogamy is a cultural practice not specifically encouraged by the shari`a, and although it has been widely practiced by Muslim societies, major figures such as Imam Ghazali (citing Sayyidina Umar, no less) have cautioned against excessiveness in this – precisely because it ‘weakens the offspring.’ [Ghazali: Ihya XII]

3. In specific cases, where medical evidence indicates a very high risk of harm to future children, such marriages might even be deemed unlawful.

4. Prospective couples felt to be at risk of transmitting such genetic defects to their children would be expected to take the means to quantify the risk (though genetic counselling and medical consultation) and then seek expert legal opinion in their specific case.

5. Thus, as with most matters, the shari’a takes the middle path – between an excessive reliance on medical evidence that is nuanced in its findings, and a willful rejection of science as somehow antithetical to trust in the Divine.

‘And so have We made you a median nation, that you may be witnesses to mankind, and We have made the Prophet a witness over you.’

‘Allah desires ease for you; He does not desire hardship for you … that you might glorify Allah for what he has guided you to, and that you might be thankful.’

 

[Bohol]

On a serious note folks stay away from cousin marriages (first/second cousins).

 

[Vision]

the Prophet himself (peace and blessings be upon him) married his first cousin, Zaynab bint Jahsh (Allah be pleased with her), as she was the daughter of the Prophet’s paternal aunt Umaymah.

So not adopted. Got it.

Of course, the permissibility does not necessarily mean that such marriages are encouraged in the Sacred Law, especially when repeated over generations. As mentioned above, there are often health concerns if first cousin marriages continue over several generations. A physician should be consulted in particular cases.

Whos opinion is this?

 

[InfoMatic]

Really?
The prophet scw married his cousin Zaynab and married his daughter to Ali ra

I would think its sunnah actually

Don't lie about Sunnah.

 

[Canuck]

Whos opinion is this?

http://seekershub.org/ans-blog/2010...irst-cousin-marriages-a-balanced-perspective/

 

[Vision]

Don't lie about Sunnah.

How did i lie? Do you know what sunnah means?

 

[Canuck]

So not adopted. Got it.

Whos opinion is this?

But zaynab 's ex husband was adopted the son of prophet.

 

[Canuck]

How did i lie? Do you know what sunnah means?

In morocco the men like to marry the divorced woman because of sunnah. Really they look for divorced woman not virgin girls because prophet mohamed all his wives were not virgin expect (Aisha). Prophet married widows, divorced, old women, Jewish woman, Christian woman, foreigner woman like Mary the Coptic. So we should do the same.

 

[Leo]

, Accoridng to the Sspot self-acclaimed journalist Leo, published an article called: Cousin marriages are reer miyi ting! The article briefly goes over clans that pratice such rituals, how it benefits their social structure, what does this entail for their future social geographic which emphasis on social factors. Must read! Order your copy on Amazon. :siilaanyolaugh:

 

[Vision]

In morocco the men like to marry the divorced woman because of sunnah. Really they look for divorced woman not virgin girls because prophet mohamed all his wives were not virgin expect (Aisha). Prophet married widows, divorced, old women, Jewish woman, Christian woman, foreigner woman like Mary the Coptic. So we should do the same.

We should and we'd get more ajir. but if we dont want to there is no blame on us. Sunnah is not waajib

 

[InfoMatic]

How did i lie? Do you know what sunnah means?

Quote me an authentic saying of the prophet in which he tells Muslims to marry their first cousins. Arguing the prophet married his cousin does not make it Sunnah. It is a choice one makes. And I am not interested.

 

[Cognitivedissonance]

In morocco the men like to marry the divorced woman because of sunnah. Really they look for divorced woman not virgin girls because prophet mohamed all his wives were not virgin expect (Aisha). Prophet married widows, divorced, old women, Jewish woman, Christian woman, foreigner woman like Mary the Coptic. So we should do the same.

You're a gaal woman who worships her tribe & Cali Khalif the slave of somaliland besides you don't believe in the shariah you said it yourself plus you're a hypocrite you were praying that SS shuts down yet you're here everyday you're SS biggest fan now make it clap for a real g kkkk

 

[The Cushitic One]

What did you call @Sovereign-Reiko? A incestious MJ

There's no need to diss her she's against it but I'm all for it keep it in the bloodline, I want to find her mother & father in sha Allah and tell them my qabil so they can bless me

I was talking about YOU

And everyone knows it! If you want to call yourself a go ahead you saved me the trouble!

Don't fucking @ me on here again, you cracked out skinny c*nt!

 

[Vision]

Quote me an authentic saying of the prophet in which he tells Muslims to marry their first cousins. Arguing the prophet married his cousin does not make it Sunnah. It is a choice one makes. And I am not interested.

The prophets scw sayings as well as his actions are sunnah unless he explicitly forbids us to follow an action of his

 

[Cognitivedissonance]

I was talking about YOU

And everyone knows it! If you want to call yourself a go ahead you saved me the trouble!

You don't want to get wreck by the boss of all bosses her majesty her royal highness reiko the conquerer

 

[The Cushitic One]

You don't want to get wreck by the boss of all bosses her majesty her royal highness reiko the conquerer

How cute you pulling a fight from thin air....

Seriously though are you high during Ramadan?

 

[InfoMatic]

The prophets scw sayings as well as his actions are sunnah unless he explicitly forbids us to follow an action of his

Sorry dude, marrying your cousin is not Sunnah. It is a choice you make which is legal since it is not mentioned in the list of forbidden relatives you can not marry in the Quran. Beyond that, you need to bring your evidence to label cousin marriage as Sunnah. It is rather culture and I am Somali, so I am keeping mine and marry a bit distant woman from me in lineage.