Ahmadiyyat or The True Islam — Page 237
237 gence and, at the same time, they are not wanting in looks, wealth, and rank, their union will be doubly blessed; but beauty, wealth, and rank, in themselves, are not guarantees of permanent happiness. If all marriages were based upon this principle there would at once be a moral revolution in the world, and the issue of such marriages would be far more amenable to moral and spiritual discipline and development. A further precaution enjoined by Islam is, that not only should the parties to a contemplated marriage satisfy each other as to their respective merits, but the relatives of the bride should also satisfy themselves that the proposed bridegroom would be a suitable husband for the bride and a desirable father of her children. It is one of the conditions of an Islamic marriage that the consent of the parties as well as the consent of the bride’s guardian should be obtained. If she has not father or brother or other near male relative living, who can act as her guardian for the marriage, the consent of the magistrate must be obtained, and the latter must satisfy himself that no fraud or deception is being practised upon her. A woman is afforded this special protection, because she is by nature and temperament more modest and emotional than man and cannot herself make enquiries concerning her prospective husband with the same facility with which the latter can find out everything concerning her. Besides, woman being more impressionable than man, she becomes more readily a victim of deception. The law, therefore, requires the consent of her guardian, or the magistrate, to her mar- riage. If such consent were insisted upon in every case,