Within a family, role of its head is very important as the entire responsibility of family management rests on him, particularly at the stage when children are in their tender age. He has to protect himself as well as his family members from all kinds of troubles and difficulties. He has to arrange for their basic needs health, care, and educational requirements. The head of the family has to be very carefully while taking decisions in these matters. A wrong decision taken by the head of the family can become the cause of great damage to the entire family. He shall, therefore, prevent himself and his family from the disastrous consequences of choosing a wrong path. He has to see that his family is engaged in productive activity as well as constructive work. This is possible through correct and farsighted planning and its effective implementation.

Accordingly, the family members share certain mutual commitments. These pertain to identity and provision, inheritance and counsel, affection for the young and security for the aged, and maximization of effort to ensure the family continuity in peace. As can be clearly seen from this, the foundations of the family in Islam are blood ties and / or marital commitments. Adoption, mutual alliance, clientage, private consent to sexual intimacy, and “ common law” or “ trial” marriages do not institute a family in the Islamic sense. Islam builds the family on solid grounds that are capable of providing reasonable continuity, true security, and mature intimacy. The foundations of the family have to be as firm and natural as to nurture sincere reciprocity and moral gratification. Islam recognizes that there is no more natural relationship than that of blood, and no more wholesome pattern of sexual intimacy than one in which morality and gratification are joined. Islam recognizes the religious virtue, the social necessity, and the moral advantages of marriage. The normal course of behavior for the Muslim individual is to be family oriented and to seek a family of his own. Marriage and the family are central in the Islamic system. There are many passages in the Qur’ an and statements by the Prophet which go as far as to say that when a Muslim marries, he has thereby perfected half his religion; so let him be God-minded and careful with the other half. Muslim scholars have interpreted the Qur’ an to mean that marriage is a religious duty, a moral safeguard, and social commitment. As a religious duty, it must be fulfilled; but like all other duties in Islam, it is enjoined only upon those who are capable of meeting the responsibilities involved.

Husband and wife, particularly as father and mother, are the two significant pillars upon whom the entire edifice of the family rests. It is, therefore essential that their relationship should be cordial as well as harmonious to achieve happiness and prosperity of the family so that the home may serve as model for others in the society. Such relationship creates an impact on younger members particularly the children. From the beginning itself the relationship between these two life partners should be cordial if not ideal.

The main object of married life is that the husband and wife live together honourably and harmoniously in love and affection, and thereby make home a place of peace and an abode of rest and pleasure — a heaven on earth. It will serve as a model for others to follow (Quran – 25:74). This kind of relationship will provide opportunity to both the spouses to make use of their potential and allow their capabilities to grow and develop (Quran – 30:21). Both should respect and be complementary to each other. The relationship between the two should be most intimate. The Quran has so beautifully described the type of their homogeneity when it says that husband and wife are garments for each other (Quran – 2:187).

It has been often reminded that treatment given to wife by her husband should not be harsh in order to appropriate a part of her dower unless she is found guilty of open indecency, the matter will of course be decided by the appropriate authority. When something from the side of the wife is disliked, one should not get annoyed over immediately or diced at once to get separated from her. It is quite possible that such thing may bring about abundant good for the husband.

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good (Quran – 4:19).