Spouses as Garments: Quran 2:187 Meaning New

The Profound Meaning of Quran 2:187 in Marriage

Discover the profound meaning of Quran 2:187, “spouses as garments,” for a blessed Islamic marriage. Learn Salafi perspectives on marital rights, mutual support, and Sunnah-based guidance for tranquility and spiritual growth. Keywords: Quran 2:187 explained, Islamic marriage advice, spouses as garments in Islam, Salafi perspective on marriage, rights of husband and wife in Islam.

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Introduction: The Sacred Bond of Nikah

Marriage, known as Nikah in Islam, transcends a mere social contract; it is a sacred covenant, a divinely ordained institution forming the very nucleus of a righteous society.¹ This profound bond is established through the commandments of Allah (SWT) and is beautifully exemplified by the Sunnah, or practice, of Prophet Muhammad (ﷺ). Its purpose is to foster peace, tranquility, and the continuation of humanity in purity and responsibility, thereby laying a stable foundation for the entire community. Within the Holy Quran, Surah Al-Baqarah, verse 187, offers a uniquely profound metaphor that describes the marital relationship: “They are clothing for you and you are clothing for them.”² This verse, while initially revealed in the context of regulations concerning fasting, extends far beyond its immediate context to encapsulate the multifaceted nature of the husband-wife bond. It serves as a timeless guide for Muslims who seek to build homes upon divine principles, offering deep insights into the mutual roles and responsibilities within a blessed Islamic marriage, emphasizing the importance of adherence to authentic teachings.

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The Divine Metaphor: Unpacking ‘Libās’ in Quran 2:187

The verse states:

“It has been made lawful for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them.” [Quran 2:187].

The Arabic word Libās, meaning clothing or garment, carries profound layers of meaning that illuminate the ideal marital relationship, providing a rich symbolic framework for understanding the depth of spousal connection.

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Detailed Tafsir of Quran 2:187

The revelation of Quran 2:187 occurred to alleviate initial strictures regarding marital intimacy during the nights of Ramadan. In the early days of Islam, Muslims were permitted to eat, drink, and engage in sexual relations only until the Isha’ (Night) prayer or until they fell asleep. After this point, these actions became prohibited until the following night. This regulation proved challenging for many, leading some to inadvertently or secretly violate the rule, resulting in a sense of self-deception. In His boundless mercy and wisdom, Allah revealed this verse, granting permission for intimacy and consumption until the clear light of dawn appeared. This divine concession accepted their repentance and forgave past transgressions, demonstrating Allah’s desire for ease for His servants and highlighting the compassionate nature of divine legislation.³

Classical scholars have offered rich interpretations of the “garment” metaphor:

Ibn Kathir’s Interpretation

Imam Ibn Kathir, a foundational scholar of Tafsir, elaborates on the phrase “They are Libas, for you and you are the same for them.” He references various esteemed companions and Tabi’een (followers) such as Ibn Abbas, Mujahid, Said bin Jubayr, Al-Hasan, Qatadah, As-Suddi, and Muqatil bin Hayyan. These scholars interpreted “Libas” to signify that “Your wives are a resort for you and you for them.” Ar-Rabi` bin Anas further added that “They are your cover and you are their cover.” This collective understanding broadly conveys the concept of profound intimacy, mutual benefit, and the deep interconnectedness between spouses, drawing from the earliest generations of Muslims.

Ibn Baz’s Interpretation

While direct, detailed quotes from Imam Ibn Baz on this specific phrase are not extensively provided in the available material, his scholarly methodology consistently emphasizes strict adherence to the Quran and authentic Sunnah as understood by the righteous predecessors. The core meaning of “Libas” as mutual covering, protection, and comfort aligns perfectly with the broader understanding of marriage as a vital means of achieving chastity and tranquility within the confines of Islamic law, promoting a life of piety and devotion.

Al-Uthaymeen’s Approach

Shaykh Muhammad ibn Salih Al-Uthaymeen, a prominent contemporary scholar, would generally concur with these classical interpretations. His approach typically highlights the practical implications derived from such verses, emphasizing how the “garment” metaphor underscores the natural and necessary intimacy between spouses. This lawful intimacy, when pursued according to Islamic guidelines, brings ease to individuals and serves as a powerful deterrent against sin, reinforcing the divine wisdom behind the marital bond and illustrating the mercy in Allah’s decrees.

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Elaboration on the Metaphor of “Garments” (Libās)

The metaphor of spouses as “garments” is rich with meaning, illustrating the multifaceted nature of the marital bond:

• Protection: Covering Each Other’s Faults and Vulnerabilities
  Just as clothing conceals the body’s physical imperfections and protects it from external elements, spouses are intended to shield each other’s weaknesses and private matters. This requires utmost discretion, safeguarding secrets, and refraining from exposing each other’s shortcomings to others. The Prophet (ﷺ) strongly condemned those who divulge marital secrets, underscoring the critical importance of this aspect of concealment and mutual protection within the sacred bond, thereby preserving the honor and trust essential to the relationship.
• Comfort: Emotional Support and Tranquility (Sakinah)
  A garment provides warmth, comfort, and a sense of security to the body.4 Similarly, spouses are designed to be a profound source of emotional solace, peace, and tranquility (Sakinah) for one another. Allah (SWT) explicitly states in Surah Ar-Rum (30:21), “And of His signs is that He created for you mates from among yourselves, that you may find tranquility in them, and He has put love and mercy between your hearts.”5 This divinely instilled tranquility is a fundamental and overarching purpose of the Islamic marriage, serving as a cornerstone for emotional stability and mutual fulfillment.6
• Adornment: Enhancing Each Other’s Dignity and Beauty
  Clothing enhances one’s appearance, dignity, and overall presentation. In an analogous manner, spouses adorn each other, bringing out the best in their partner, both inwardly and outwardly. This involves cultivating mutual appreciation, offering sincere encouragement, and striving to be attractive and pleasing to one another within the boundaries of Islamic guidelines. This mutual beautification extends beyond the physical to encompass character and spiritual growth, fostering a deeper bond rooted in respect and admiration.
• Intimacy and Closeness
  The metaphor also subtly but powerfully alludes to the physical intimacy inherent in marriage. Clothing is the closest layer to a person’s body, symbolizing the profound closeness, unity, and shared existence between husband and wife. This intimate bond, when pursued in a lawful and righteous manner, serves as a legitimate means of fulfilling natural human desires and finding deep peace and contentment, thereby aligning human instincts with divine approval.

Table 1: Interpretations of ‘Libas’ in Quran 2:187 by Classical Scholars

Scholar (or attributed source)	Key Interpretations of ‘Libas’	Supporting Quran/Hadith (if directly linked)
Ibn Abbas, Mujahid, Said bin Jubayr, Al-Hasan, Qatadah, As-Suddi, Muqatil bin Hayyan	Mutual resort, intimacy, body cover, screen	Quran 7:189 (Sakan – tranquility)
Ar-Rabi` bin Anas	Mutual cover, blanket	–
Ibn Kathir (synthesis of above)	Mutual body cover, screen, Sakan (tranquility), intimacy	Quran 7:189
Sayyid Qutb	Mutual covering and protection from ugliness/disgrace	–
Hamka	Subtle reference to intimacy, where spouses become “one body”	–
Quraish Shihab	Covering one’s ‘aurat (private parts/inappropriate to show), mutual care, covering each other’s “ugliness” or “disgrace”	–
General Salafi Understanding (Ibn Baz, Al-Uthaymeen)	Mutual covering, protection, comfort, chastity, tranquility, lawful intimacy	Quran 2:187, Quran 30:21

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Marriage in the Salafi Path: Sunnah, Deen, and Divine Roles

Marriage as a Sunnah and Means of Completing Half the Deen

Marriage is a deeply emphasized Sunnah of the Prophet Muhammad (ﷺ), who actively encouraged it as a fundamental aspect of a Muslim’s life.⁷ He advised, “O young men, those among you who can support a wife should marry, for it restrains eyes from casting evil glances and guards one’s chastity.” This prophetic guidance highlights marriage as a crucial safeguard against illicit desires and a potent means of preserving one’s chastity. The profound significance of marriage is further underscored by the Prophet’s statement, “When a man marries, he has fulfilled half of the religion; so let him fear God regarding the remaining half.” This statement is not to be interpreted as a literal mathematical division of religious practice. Rather, it emphasizes the immense qualitative importance of marriage in a Muslim’s life. By establishing a lawful marital union, an individual addresses a fundamental human need in a permissible manner, thereby safeguarding their chastity and avoiding a major source of potential sin. Furthermore, marriage opens up vast avenues for continuous acts of worship and charity within the family unit, such as raising righteous children, showing kindness to one’s spouse, and maintaining a stable home environment. The “remaining half” refers to the broader aspects of Taqwa (God-consciousness) and diligence in all other religious duties, which are made easier to uphold when one’s foundational needs are met in a permissible way. This perspective reveals that Islamic piety is not solely individualistic or ritualistic; it encompasses profound social and relational dimensions, particularly within the family structure. A complete and balanced Muslim life, therefore, necessitates a sound marital foundation, as it creates an environment conducive to continuous good deeds and helps avert significant sins.

Divinely Defined Roles: Qiwamah and the Comprehensive Rights of the Wife

Islam assigns men the responsibility of Qiwamah, which means they are maintainers and protectors of their families.⁸ This role primarily entails financial provision and leadership in family affairs. It is crucial to understand that Qiwamah does not imply dominance or superiority in dignity over women.⁹ The Quran states, “Men are the maintainers of women, because Allah has made some of them to excel others and because they spend out of their property [for the support of women].” This responsibility is a weighty trust from Allah, carrying significant accountability.¹⁰ In return for the husband’s Qiwamah, the wife is granted extensive and comprehensive rights, which the husband is unequivocally obligated to fulfill.¹¹ These rights are divinely ordained and are not subject to negotiation or neglect. The detailed enumeration of these rights, coupled with strong admonitions against mistreatment, fundamentally transforms Qiwamah from a concept that could be misconstrued as male superiority into one of profound responsibility and accountability before Allah. The Prophet’s teachings consistently emphasize kindness, respect, and the diligent fulfillment of these rights as paramount.¹² The Hadith, “Fear Allah with respect to women, for indeed you married them upon a trust from Allah,” elevates the marital bond to a divine trust, implying severe spiritual consequences for any neglect or abuse. This demonstrates that Qiwamah is not about inherent worth or power imbalance, but a functional leadership burdened with significant duties and divine oversight, ensuring the wife’s well-being and dignity, and promoting equity in the marital relationship.

The comprehensive rights of the wife include:

• Financial Provision: The husband is obligated to provide food, clothing, and suitable housing for his wife according to his means. This is a non-negotiable right, regardless of the wife’s own financial status or wealth. The Prophet (ﷺ) explicitly stated, “Fear Allah with respect to women, for indeed you married them upon a trust from Allah—and intercourse with them was made lawful for you by the word of Allah… So, they have a right over you that you feed them and clothe them in a manner that is befitting.”.25
• Kindness and Respect (Mu’ashara bil-Ma’roof): Husbands are commanded to “live with them honourably [bil-Ma’roof]”.17 This encompasses treating her with good character, refraining from any form of physical or verbal abuse, and demonstrating empathy and patience. The Prophet (ﷺ) himself set the highest example, never striking a woman or a servant.20
• Emotional and Sexual Fulfillment: Wives possess the right to emotional affection and lawful sexual satisfaction from their husbands.¹³ This mutual fulfillment is essential for a harmonious and complete marital life.3
• Privacy and Safety: A wife is entitled to a safe home environment and privacy, ideally separate from in-laws, where she can feel secure, comfortable, and truly herself.27¹⁴

Upholding Purity: Avoiding Cultural Innovations (Bid’ah) in Marital Practices

Islamic methodology strongly emphasizes strict adherence to the pure Sunnah of the Prophet (ﷺ) and the avoidance of Bid’ah (innovations) in all aspects of life, including marriage. This commitment to purity ensures that practices remain rooted in divine revelation and prophetic example, safeguarding the authenticity of faith.

• Simplicity as Sunnah: The Prophet (ﷺ) encouraged simplicity in marriage, stating, “The most blessed marriage is that which is affordable (with less expenses).” This principle promotes ease and accessibility for marriage within the Muslim community, encouraging early and righteous unions among the believers.
• Condemnation of Excessive Dowries and Extravagance: Practices that deviate from the Sunnah, such as demanding excessive dowries (often referred to as Jahez in some cultures, given by the bride’s family), are explicitly condemned as Haram (impermissible), Zulm (oppression), and a practice alien to Islamic teachings that actively hinders marriage. Similarly, extravagant wedding celebrations involving music, dancing, elaborate decorations, and excessive food wastage are considered Bid’ah and are contrary to the spirit of Islamic simplicity and modesty. The condemnation of such innovations in marriage is not merely a theological point; it carries significant socio-religious implications. These cultural innovations create financial burdens that often delay or prevent Muslim youth from marrying. This, in turn, can increase the likelihood of individuals engaging in Zina (fornication) or other unlawful acts due to the natural human inclination for companionship and intimacy. Thus, avoiding Bid’ah is crucial not only for ritual correctness but also for maintaining the moral health and spiritual preservation of the community as a whole.
• Segregation and Modesty: Maintaining strict segregation of genders at wedding events and upholding modesty (gheerah) are crucial Islamic principles.¹⁵ These measures are essential to prevent fitna (temptation or strife) and preserve the sanctity and spiritual atmosphere of the occasion, ensuring that the focus remains on the sacred bond of marriage rather than on worldly display or illicit interaction.

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Living the ‘Garment’ Metaphor: Practical Manifestations in Marriage

The profound metaphor of spouses as garments calls for active, conscious effort to embody its meanings in daily life, transforming theoretical understanding into lived reality, thereby making divine guidance a practical part of everyday interactions.

Cultivating Mercy (Rahma) and Kindness (Mu’ashara bil-Ma’roof)

Allah (SWT) has divinely placed “love and mercy” (Mawaddah wa Rahmah) between spouses, as stated in Quran 30:21.¹⁶ While Mawaddah (love) may initiate the bond with intense affection, Rahmah (mercy) is the enduring quality that sustains and deepens the relationship through life’s inevitable challenges. Rahmah signifies compassion, forgiveness, and a willingness to overlook faults and make sacrifices for the spouse’s well-being, especially when the initial passion of courtship or early marriage naturally evolves. It is the resilient bond that enables couples to navigate difficulties, forgive transgressions, and grow together in profound understanding and care.

Mu’ashara bil-Ma’roof, the Quranic injunction (Quran 4:19) to live with one’s spouse honorably, justly, and with good character, manifests in numerous practical ways, drawing inspiration from the Sunnah of the Prophet (ﷺ):

• Affectionate Gestures: The Prophet (ﷺ) was known for his affection towards his wives, demonstrating love through gentle touches, hugs, kisses, and kind words. These simple gestures convey warmth and strengthen the emotional bond.
• Active Listening and Emotional Support: He listened attentively to his wives, validating their feelings and providing comfort during times of difficulty.¹⁷ Giving undivided attention shows respect and communicates that their opinions and feelings are valued.
• Sharing and Engaging: The Prophet (ﷺ) engaged in his wives’ interests, even those that might seem trivial, fostering strong emotional connections and mutual understanding.¹⁸
• Patience and Deliberation: Husbands are encouraged to be patient and considerate of their wives’ readiness and willingness, avoiding suspicion and surprising them with requests. This builds trust and ensures mutual comfort.
• Praise and Appreciation: Regularly complimenting one’s spouse for their qualities and achievements, and expressing gratitude for their efforts, boosts self-esteem and reinforces feelings of appreciation and love.
• Helping in Household Chores: The Prophet (ﷺ) himself assisted in household duties, setting an exemplary standard of cooperation and shared responsibility within the home, promoting harmony and equality in daily life.¹⁹

The Wisdom of Mutual Consultation (Shura) in Family Affairs

Shura, or mutual consultation, is a fundamental characteristic of believers, explicitly mentioned in the Quran (42:38) as a principle governing collective affairs.²⁰ In marriage, this translates to spouses consulting each other on important family matters, fostering shared decision-making and mutual respect. The absence of Shura is often linked to problems within Muslim families and society at large. Conversely, adopting Shura as a personal behavior and a family way of life is believed to benefit the entire community. The Prophet (ﷺ) himself exemplified Shura by seeking the advice of his wives, notably Umm Salamah, on serious matters. This demonstrates that Shura is not limited to public affairs but is vital within the family unit, regardless of the gravity of the issue.²¹ Effective Shura requires attentive listening, open-mindedness, respectful dialogue, and a willingness to compromise. It builds trust, prevents conflict, and ensures both spouses feel valued and heard in the partnership. Beyond mere decision-making, Shura in marriage acts as a crucial mechanism for preventing conflict, fostering unity, and building resilience against external pressures. When both parties’ perspectives are considered, decisions are more likely to be accepted and supported by both, leading to shared ownership and a stronger marital bond that can face challenges as a united front, enhancing the overall strength of the relationship.

Fulfilling Rights: The Husband’s Financial Responsibility and the Wife’s Rights

The fulfillment of rights and responsibilities forms the bedrock of a just and harmonious Islamic marriage. The detailed enumeration of these rights and responsibilities reveals a divinely ordained system of mutual dependence and accountability, where the fulfillment of one’s duties is intrinsically linked to the other’s rights. This intricate balance fosters a relationship characterized by justice and equity, ensuring that the “garment” metaphor of mutual covering and support is practically realized through reciprocal obligations.

• Husband’s Financial Obligation: The husband bears the full financial responsibility for providing for his wife’s basic needs, including food, clothing, and suitable housing, according to his means.²² This is a consensus among Islamic scholars and is a core aspect of his Qiwamah. This obligation remains regardless of the wife’s own financial status or income.
• Wife’s Rights (including Good Listening/Attentiveness):
  • Good Listening/Attentiveness: While the term “Husnul-Istima’” may not be explicitly used in all classical texts, the concept of a wife’s right to respectful treatment, attention, and emotional support is strongly emphasized. This includes the husband sharing in her interests, listening to her conversations, providing comfort and reassurance, and validating her feelings.
  • Mahr (Dowry): The Mahr is a sacred financial right belonging solely to the wife, given by the husband at the time of marriage. She has full discretion over its use, and it symbolizes his commitment and responsibility.
  • Fairness (for polygynous marriages): In cases of polygyny, a husband is obligated to treat all his wives justly and equally in terms of time, financial support, and living conditions.²³ Any favoritism is strongly condemned.
  • Right to Seek Khula: A wife has the right to seek divorce (Khula)²⁴ if her rights are neglected, or she is mistreated. This process typically involves returning the Mahr or providing compensation. Islam provides mechanisms to protect women from abuse and neglect, ensuring their well-being and dignity, and upholding justice in all circumstances.²⁵

Table 2: Key Marital Rights and Responsibilities

Category	Specific Right/Responsibility	Explanation/Example	Key Quran/Hadith Reference
Husband’s Responsibilities	Financial Provision	Provide food, clothing, and suitable housing according to his means	Quran 65:6, Sahih Muslim (on provision) 25
	Kindness & Respect (Mu’ashara bil-Ma’roof)	Treat wife honorably, avoid abuse (physical/verbal), show empathy & patience.	Quran 4:19, Sahih Muslim (Prophet never struck a woman) 30
	Emotional & Sexual Fulfillment	Show affection, satisfy sexual needs lawfully.	23
	Privacy & Safety	Provide a safe and private home environment.	27
	Mutual Consultation (Shura)	Consult wife on important family matters, listen attentively.	Quran 42:38, Prophet’s example with Umm Salamah 37
	Covering Faults	Safeguard wife’s secrets and private matters.	Quran 2:187, Sahih Muslim (on divulging secrets)
Wife’s Rights	Financial Provision	Entitled to food, clothing, and housing from husband.	Quran 65:6, Sahih Muslim (on provision)
	Kindness & Respect	Entitled to honorable treatment, free from abuse.	Quran 4:1926
	Emotional Support and Attentiveness (Husnul-Istima’)	Entitled to husband’s attention, listening, and validation of feelings.	32
	Sexual Fulfillment	Entitled to lawful sexual satisfaction.	23
	Mahr (Dowry)	Sole right to the Mahr given by husband at marriage.	26
	Privacy & Safety	Entitled to a safe and private living space.	27
	Right to Seek Khula	Option to seek divorce if rights are neglected or mistreated.	26
Mutual Obligations	Mutual Consultation (Shura)	Both consult each other on family decisions.	Quran 42:3837
	Covering Faults	Both shield each other’s weaknesses and private matters.	Quran 2:1878
	Mercy (Rahma) & Affection (Mawaddah)	Both cultivate compassion, forgiveness, and love.	Quran 30:21 18

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The Spiritual Dimensions of a Blessed Union

Marriage in Islam is far more than a social arrangement; it is deeply imbued with spiritual significance, serving as a profound pathway to drawing closer to Allah (SWT).

Marriage as Ibadah (Worship) Through Obedience to Allah’s Commands

Marriage is fundamentally an act of worship (Ibadah) because it is performed in direct obedience to Allah’s commands and in emulation of the Prophet’s Sunnah.²⁶ It represents a lawful and blessed means of fulfilling natural human desires, ensuring the continuation of the human race, and raising righteous children who will become true servants of Allah. This perspective elevates the entire marital relationship beyond a mere worldly transaction, imbuing every interaction with spiritual significance. Daily acts of kindness, patience, mutual support, and even intimate moments within marriage, when performed with sincere intention and adherence to Islamic principles, become acts of worship, earning immense divine reward. By framing marriage as Ibadah, Islam transforms the everyday fabric of marital life into a continuous pathway for accumulating good deeds and seeking Allah’s pleasure, thereby making it a direct means to attain Paradise.

Purification from Sin Through Lawful Intimacy

Lawful intimacy within marriage serves as a primary and divinely sanctioned means of guarding one’s chastity and preventing engagement in unlawful sexual acts such as Zina (fornication or adultery), promiscuity, or homosexuality. The Prophet (ﷺ) actively encouraged marriage precisely for this reason, recognizing its vital role in protecting individuals and society from moral decay. Fulfilling one’s sexual desires lawfully with a spouse is not only permissible but is considered a rewarded act of worship. The Prophet (ﷺ) famously stated, “In the sexual act of each of you there is charity.” When asked if there was a reward for merely fulfilling one’s desire, he replied, “Do you not see that if he were to do it in a forbidden way, he would be deserving of punishment? Likewise, if he were to do it in a lawful way, he would be deserving of a reward.” This highlights a profound Islamic principle: rather than advocating for the suppression of natural human inclinations, Islam guides them into channels that purify the individual, protect society, and earn divine pleasure. By providing a legitimate and blessed outlet for these desires, marriage helps purify individuals from the temptation of sin and contributes significantly to their spiritual well-being. It transforms an act that could potentially lead to sin (if done unlawfully) into a source of immense reward and spiritual cleansing, underscoring the transformative power of lawful fulfillment within the sacred bond of marriage, and aligning personal actions with eternal goals.

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Conclusion: A Call to Build Righteous Homes

The Quranic metaphor of “spouses as garments” in Surah Al-Baqarah, verse 187, provides a profound and comprehensive blueprint for a blessed and enduring marital life.²⁷ It encapsulates the essential roles of mutual protection, comfort, adornment, and intimacy, all meticulously framed within the overarching principles of divine obedience and the Sunnah of Prophet Muhammad (ﷺ). For Muslim youth and newlyweds, understanding and embodying this metaphor means striving to build marriages that are:

• Theologically Rooted: Marriages must be firmly grounded in the authentic teachings of the Quran and Sunnah, adhering to the interpretations of classical scholars, ensuring a foundation of sound Islamic knowledge and practice.
• Merciful and Kind: Spouses are encouraged to cultivate Rahma (compassion) and Mu’ashara bil-Ma’roof (honorable conduct), fostering an environment of forgiveness, understanding, and mutual respect that endures through all seasons of life.
• Cooperative and Consultative: The practice of Shura (mutual consultation) is vital, ensuring shared decision-making, strengthening unity, and allowing both partners to contribute to the family’s direction.²⁸
• Just and Responsible: Both partners are called to diligently fulfill their rights and responsibilities, with husbands providing and protecting as ordained by Allah, and wives upholding their duties while maintaining their dignity and rights.
• Spiritually Enriched: Marriage should be viewed as a continuous act of Ibadah (worship) and a means of purification from sin, where every interaction, every shared moment, and every act of kindness is performed with the intention of seeking Allah’s pleasure.

May Allah (SWT) bless our marriages, make them a perpetual source of tranquility, mercy, and adornment for one another, and guide us to live according to His sublime commands and the beautiful Sunnah of His beloved Prophet (ﷺ). Ameen.