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should be well on the way to a happy and fulfill<strong>in</strong>g married<br />

life. However, <strong>Islam</strong> goes much further than this <strong>in</strong> sett<strong>in</strong>g<br />

the course of behavior for husbands and wives. Many are the<br />

statements of the Qur'an and the Sunna that prescribe k<strong>in</strong>d-<br />

ness and equity. compassion and Iove, sympathy and consid-<br />

eration, patience and good will. The Prophet goes as so as to<br />

declare that the best Muslim is the one who is best to his<br />

family, and the greatest, most blessed joy <strong>in</strong> life is a good,<br />

righteous wife.<br />

The consummation of marriage creates new roles for the<br />

parties concerned. Each role is a set of equitable, proportion-<br />

ate rights and obligations. The role of the husband evolves<br />

around the moral pr<strong>in</strong>ciple that it is his solemn duty to God<br />

to treat his wife with k<strong>in</strong>dness, honor, and patience; to keep<br />

her honorably or free her from the marital bond honorably;<br />

and to cause her no harm or grief (Qur'an, 2:229-232; 4:19).<br />

The role of the wife is summarized <strong>in</strong> the verse that women<br />

have rights even as they have duties, accord<strong>in</strong>g to what is<br />

equitable; but men have a degree over them (2:228). This<br />

degree is usually <strong>in</strong>terpreted by Muslim scholars <strong>in</strong> conjunc-<br />

tion with another passage which states, among other th<strong>in</strong>gs,<br />

that men are trustees, guardians, and protectors of women<br />

because God has made some of them excel others and be-<br />

cause men expend of their means (Qur'an, 4:34). This degree<br />

may be likened to what sociologists call "<strong>in</strong>strumental lead-<br />

ership" or external authority <strong>in</strong> the household due to the di-

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