The Quran establishes marriage as a sign of Allah's immense wisdom and power, intended to create inner peace and strong familial bonds. Allah states, 30:21. Ibn Kathir explains that this means Allah created females of man's own kind to be wives for them, ensuring harmony and compassion. He elaborates that if Allah had created women from another species, there would be no such intimacy. The creation of Adam from dust, and then Hawwa' from him, sets a foundational example of this design, leading to the "human beings scattered" across the earth. Ma'arif-ul-Quran explains that this process of creation from a "despised liquid" (sperm) into a complex human being, culminating in the intricate relationships of marriage and lineage, serves as a powerful sign of Allah's omnipotence.

Beyond individual tranquility, marriage serves a crucial societal function by ensuring the continuation of the human race. The verse, 2:223 for yourselves], explicitly links marriage to procreation. Tafsir al-Jalalayn clarifies that "tillage" refers to the place where children are sown, responding to Jewish claims that certain intercourse positions affected a child's eye development by asserting that any permissible position is allowed as long as it occurs in the vagina. Ibn Kathir further highlights that the phrase "put forth righteousness for yourselves" implies seeking righteous offspring, which begins with mentioning Allah's name before intercourse. This demonstrates that marriage is not merely for fulfilling desires but is a divinely ordained means for responsible procreation and the establishment of pious generations.

Islam provides clear guidelines on who may marry whom, emphasizing the importance of faith and avoiding relationships that could corrupt a believer's spiritual well-being. The Quran explicitly prohibits marrying polytheistic women until they believe, and similarly forbids marrying polytheistic men to Muslim women, stating, 2:221 until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite you to the Fire, but Allah invites to Paradise and to forgiveness, by His permission]. Ma'arif-ul-Quran explains that marriage requires mutual love and harmony, which would be compromised by union with polytheists, potentially leading to a weakening of faith.

An important exception is made for women from the People of the Scripture (Jews and Christians). The Quran states, And [lawful in marriage are chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking secret lovers]. Ibn Kathir notes that this verse specifies that chaste women from among the Jews and Christians are lawful for Muslim men to marry, acting as an exception to the general prohibition against marrying polytheists. However, Ma'arif-ul-Quran highlights that marrying such women is only permitted for Muslim men, not Muslim women to men from the People of the Scripture. This is due to the inherent protective role of the husband and the greater potential for a wife's faith to be influenced by her husband's beliefs. `Umar bin Al-Khattab initially disliked the practice of marrying women from the People of the Scripture, fearing Muslims might neglect Muslim women, or as Ibn `Umar understood it, because of the Shirk inherent in their beliefs about Jesus, but the overall consensus of scholars allows it. Modern interpretations by Ma'arif-ul-Quran also caution against marrying individuals who merely identify as Christian or Jewish by census but are in fact atheistic, as such marriages would be unlawful due to their lack of faith in God or revealed scripture.

Other prohibitions include marrying the wife of one's father, which is described as shameful and Maqtan, and an evil way, and marrying two sisters simultaneously Sahih al-Bukhari 67:43. The Prophet also forbade marrying a woman along with her paternal or maternal aunt (Sahih al-Bukhari 0:0, 67:46, 67:47, 67:48).

The Quran places strong emphasis on justice and equitable treatment within marriage, particularly in the context of polygyny. While allowing a man to marry two or three or four women, the verse immediately cautions, But if you fear that you will not be just, then [marry only one or those your right hand possesses. That is more suitable that you may not incline to injustice]. Ibn Kathir and Ma'arif-ul-Quran concur that this restriction limits the number of wives to four and makes equitable treatment an obligatory condition. The Prophet further clarified this, as evidenced when Ghilan bin Salamah Ath-Thaqafi, upon embracing Islam with ten wives, was commanded to "Choose any four of them" (Ibn Majah, Tirmidhi, Ahmad, Darqutni, Bayhaqi). Ma'arif-ul-Quran explains that this equality is mandatory in matters within a man's control, such as financial support and equitable division of nights. However, emotional inclination, which is beyond human control, is not subject to the same strict accountability, as indicated by the verse And you shall be unable to maintain perfect equality between the women, and the Prophet's own supplication: "O Allah, this is my 'equalization' in what I control. So, do not hold me accountable in matters You control and I do not."

The marital contract itself is a "firm and strong covenant", implying serious obligations and mutual respect. Husbands are enjoined to live with them honorably, treating their wives kindly, speaking good words, and presenting themselves appealingly, just as they expect from their wives. The Prophet exemplified this, stating, "The best among you is he who is the best with his family. Verily, I am the best one among you with my family" (Ibn Kathir). He also advised patience when a husband dislikes something in his wife, saying, "No believing man should hate his believing wife. If he dislikes a part of her conduct, he would surely like another" (Ibn Kathir). This emphasizes the importance of overlooking minor faults and focusing on the positive aspects of one's spouse.

The dowry (Mahr) is an obligatory gift from the husband to the wife, considered her exclusive right. The Quran commands, And give to the women (whom you marry) their Saduqat Nihlah. Ibn Kathir clarifies that "Nihlah" means obligatory, and it should be given with a good heart. The husband is prohibited from taking back any portion of the dowry given, even a "Qintar" (a large sum), if he intends to replace a wife, unless she commits open misconduct. Ibn Kathir and Ma'arif-ul-Quran explain that this prohibition applies even after sexual relations have occurred, as the wife has surrendered herself to him. This underscores the wife's right to the dowry and protects her from exploitation in divorce.

The financial responsibility of the husband extends beyond the dowry to encompass the general sustenance of his wife and family. The Prophet's sunnah shows that wedding banquets (Walima) are encouraged, even if simple, as seen in the marriage of `Abdur-Rahman bin `Auf where he gave gold equal to a date stone and was told by the Prophet, "Give a wedding banquet, even if with one sheep" Bukhari 67:88. The duty of a man to provide for his family is central, and seeking wealth through lawful marriage is encouraged, with Allah promising to enrich them from His bounty if they are poor. Ibn Mas'ud is reported to have said, "Seek richness through marriage, for Allah says: “If they be poor, Allah will enrich them out of His bounty”."

Marriage is presented as a fundamental means of safeguarding chastity and preventing indecency in society. Allah instructs, 24:32. Ma'arif-ul-Quran explains that "Al-Ayama" (the unmarried) refers to all single men and women, and their guardians are enjoined to facilitate their marriages. This highlights the collective responsibility of the Muslim community to promote marriage as a means of moral uprightness.

For those who cannot find the means for marriage, the Quran advises patience and chastity: But let them who find not [the means for marriage abstain from sexual relations until Allah enriches them from His bounty]. The Prophet advised, "O young men, whoever among you can afford to get married, let him marry, for it is more effective in lowering the gaze and protecting the private parts. Whoever cannot do that, then let him fast, for it is a protection for him" (Bukhari, Muslim). This demonstrates a balanced approach, encouraging marriage for those capable and providing guidance for self-restraint for those who are not yet able.

Furthermore, Islam prohibits forcing female slaves into prostitution, even if they desire chastity, explicitly stating, 24:33 the temporary interests of worldly life]. This verse was revealed in response to practices of `Abdullah bin Ubayy bin Salul, who forced his slave-girls into prostitution for profit (Ibn Kathir). This strong prohibition underscores Islam's commitment to protecting the dignity and chastity of all individuals, regardless of their social status.

The concept of marriage extends beyond this worldly life into the Hereafter, symbolizing ultimate comfort and reward for the righteous. The Quran describes the inhabitants of Paradise, reclining on "thrones lined up, and We will marry them to fair women with large, beautiful eyes]. Ibn Kathir elaborates that these are beautiful wives from Al-Hur Al-`Ayn, emphasizing the delightful companionship awaiting believers.

Moreover, a unique blessing is extended to believing families: And those who believed and their children followed them in belief, We will join their children with them, and We will not curtail (the reward of) any of their deeds at all. Every person will be pledged for what he earned. Ibn Kathir recounts a Hadith where the Prophet said, "Verily, Allah elevates the ranks of the believers' children to the rank of their parents, even though the latter do not deserve the same rank as their parents deserve, so that the eyes of the parents are comforted." This highlights Allah's immense grace and mercy, where family bonds of faith are honored and elevated in Paradise, ensuring collective joy and comfort.

Marriage in Islam is thus not merely a worldly contract but a divinely ordained institution with profound spiritual, social, and legal implications. From its foundational purpose of tranquility and procreation to its intricate rules of eligibility, equity, and financial responsibility, marriage is meticulously guided by Quranic revelation and prophetic tradition. It serves as a moral bulwark in this life and promises eternal companionship and elevated status in the Hereafter, embodying Allah's wisdom and mercy for humankind.