Darimi

(Explanation of Hadith 2215)

From both these ahadith, it is understood that it is prohibited to marry a woman whose paternal aunt (phuphi) or maternal aunt (khala) is already in one’s marriage, and conversely, it is also prohibited to marry a woman whose niece (bhatiji or bhanji) is already present in marriage.

Ibn al-Mundhir said: There is consensus (ijma‘) of the scholars on this. In one narration, it is also transmitted from Sayyiduna Ibn Abbas radi Allahu anhuma that it is disliked (makruh) to combine two paternal aunts or two maternal aunts in marriage.

Imam Qastallani rahimahullah said: In the term “paternal aunt (phuphi)” are included the sister of the grandfather, the sister of the maternal grandfather, and the sister of their father; similarly, in “maternal aunt (khala)” are included the sister of the maternal grandmother, the mother of the maternal grandmother, etc. The general principle is that it is not permissible to combine in marriage two women such that if one of them were assumed to be a man, the other would be her unmarriageable kin (mahram). However, one may marry the daughter of his wife’s maternal uncle, paternal uncle, or paternal aunt. This is that personal law of Islam in which Islam takes pride.

It has given its followers an excellent personal law.

The principles and laws it has established are above any alteration or change until the Day of Judgment. No matter how many revolutions occur in the world, no matter how much upheaval takes place in humanity, whatever the circumstances may be, the Islamic laws will remain in their place; no one has the right to interfere in them.

Yes, those incorrect laws which people have fabricated themselves and attributed to Islam—changing them is extremely necessary.

(Raz rahimahullah).