Scientifically speaking, consanguineous marriages, i.e. marriages between first cousins, tend to cause biological complications for children. How does Islam view such marriages?
Islam permits marriage between first cousins. If you read the Qur'anic verses which enumerate women to whom a Muslim cannot be married, you will find that this list does not include cousins. Therefore, such a marriage is permissible.
What you have mentioned about the effect of such marriages on children is quite true. Hereditary points of weakness in a family tend to be more pronounced in the children of any marriage between cousins of that family. May I say that this is not totally a new discovery. In fact, the Prophet himself touched on it when he recommended his followers to marry outside their families and indeed outside their clans. It is needless to say that when marriage of cousins is repeated over several generations, they are bound to have more effects on children.
The Islamic view is that while marriage between cousins is permissible, it is certainly preferable to choose a marriage partner from outside one's family. We have to distinguish between what is permitted and what is advocated. [ Some clans restrict marriages to amongst their kin only - a practice far from what is advocated].By permitting such marriages Islam does not encourage them. It advocates, not only for the reasons outlined above, the cementing of social relations through marriages between totally unrelated families. The Prophet once told one of his companions to choose a wife from a tribe different to his, and then to choose for his son a wife from a third tribe, and to seek for his second son a girl from yet another tribe. Preferring this course of action, Islam nevertheless permits marriage between cousins because it meets a social need.
• Marriage: Arranged marriages and personal choices
Are only arranged marriages permissible in Islam? What does Islam say about prospective couples falling in love before they agree to marry? This is indeed what happens in most cases in my country.
When we speak of what sort of marriage is permitted in Islam, we are actually speaking of a process in which two persons are united in wedlock. This process, which represents the actual marriage does not look at what has happened between the man and the woman before they come forward with their request to get married. An agreement must exist between them, otherwise no one can force them to get married. The marriage itself requires a commitment by the bride, or her guardian who acts for her, and an acceptance by the bridegroom. This is how we describe the actual marriage contract. The woman's guardian says to the bridegroom : I am marrying you my daughter (or other woman) whose name is so and so for such and such a dower, etc." That represents the commitment. The bridegroom must accept verbally by saying : "I agree to marry your daughter, etc." This technical part has nothing to do with the relationship that may have existed between the two parties. If by "arranged" marriage you mean that the marriage happens after discussions between the two families, in which prospective partners are fully involved, then this is the sort of marriage Islam encourages. It gives marriage its serious character which enhances its chances of success.
A marriage which comes about after a love relationship may not be as glamorous or romantic as it sounds. There are two issues involved here. The first is the relationship which exists between a man and a woman before the marriage takes place. This differs according to traditions and customs prevailing in a particular society. In Eastern societies, the love relationship most probably remains confined to an idealistic and romantic exchange of expressions of love. The girl is keenly aware that she must maintain her chastity and her lover will, in most cases, consider himself responsible to preserve the honor of the girl he loves. Nevertheless, they will try to meet, often in secret, and steal a moment of ecstasy when they express their longing for the moment when they can be united in marriage. While their feelings toward each other may not be reprehensible, if they are not involved in anything sinful, what they actually do may not be allowed in Islam. It is not permissible for a man and a woman to be alone in a closed room if they are not related. When two lovers meet, there is a burning passion within them which may lead them to commit a sin. Hence, it is not the feeling which may be the subject of disapproval, but what may come about as a result of such a feeling can be subject to strong censure.
In Western societies, everything is allowed between a man and a woman within marriage and before it. That is certainly unacceptable from the Islamic point of view. Islam has a highly serious moral outlook and it takes every precaution to preserve it.
The other point which is involved is what may be loosely termed a love marriage and its chances of success. It is a fact of life that when two people are in love, they tend to overlook each other's faults. Every one of them thinks the other to be perfect. When they are married and they have to face life together, they begin to see each other's faults. Everyone of us has his weaknesses and points of strength. When we approach marriage in a careful, objective manner, we are more likely to be aware of what we are bargaining for. When our approach is that of love which blinds us to the faults of the beloved, we stand a greater chance of regretting what we are doing. In many Western societies, where love is the primary factor which unites people in marriage, more than one third of marriages end up with divorce. A high percentage of marriages do not last more than two years. In Islamic societies, where the Islamic approach to the marriage is largely followed, the percentage of discontinued marriages is much lower. That testifies to the wisdom of the Islamic approach.
• Marriage: Before the end of waiting period
After a relative of mine was divorced, she had a new proposal. Because of certain circumstances, the man who has put in the proposal is in a hurry to get the marriage officially recorded. The problem is that she has not yet finished her waiting period. Since the waiting period is intended for establishing whether the divorcee is pregnant or not, is it permissible for her to establish that fact through pregnancy tests"? If she determines that she is not pregnant, can she go ahead with the marriage, before the waiting period is over?
While it is true that an important purpose of waiting period is to establish whether a woman is pregnant or not, it is by no means the only purpose. In this particular point, there is a difference between the waiting period of a widow and that of a divorcee. In the case of a widow, the waiting period is longer in order to be absolutely certain whether there is a pregnancy or not. Moreover, the waiting period shows that the widow values here past relationship with her deceased husband. She does not immediately join with another man.
In the case of a divorcee, there are certain rules of paramount important. To start with, the waiting period is not calculated by months or days, but by periods of menstruation or cleanliness from it. If the woman is not pregnant, her waiting period extends for three menstrual periods. If she is too old or too young to have the periods, then she waits for three months. If she is pregnant, her waiting extends until she has given birth.
Whichever is the length of a woman's waiting period, she stays during that time in her husband's home. He is not allowed to turn her out and she need not leave. She is entitled to full maintenance by her husband throughout this period. He has the right to have the marriage resumed if both agree on that. In this case, they need not have a new marriage contract or have a fresh dower. This is a very important factor. [Added: This provides scope for reconciliation, which must not be taken away.]
When a woman is in her waiting period, she may not receive a new proposal by anyone. Nor is a man allowed to promise marriage to a woman who is in her waiting period. All that he can do is to give an implicit hint. On this basis, the answer to your particular question is that a doctor's opinion may establish that a divorcee is not pregnant, but that is not sufficient for her to have a new marriage. The rights which her first husband continues to have during her waiting period cannot be easily dispensed with. Even if he agrees to her new marriage, the rules cannot be changed.