Real Islamic Marriage – Chapter 4

MARITAL TERMS AND RELATIONSHIPS

4.1. GENERAL

Much of the material that is used in this work is not new, but because of how it is explained, many will struggle to grasp and keep in mind all of the information. That is understandable, but what the readers should never forget is the core object of this work. So, from time to time it is necessary to reiterate that it is aimed inspiring an “In fear of death awakeness in understanding” of the Islāmic Marriage against the backdrop of Man’s divinely decreed primal directive, and within the context of the ordained and intended designation and function, namely, to act as the Khalēefa of the “earth”.

By way of background information and to put things into context, in the earlier chapters, evidence was adduced to show that the Islāmic Institution of Marriage is not a new concept at all, and that it has well defined characteristics. It was shown that, prior to the Islāmic Institution of Marriage coming into being, there was in existence the Islāmic concept and structure of the “Even” (Zawj or pair or pairs of the same type, opposites and counterparts). The spiritual and practical significance of the concept, and the reality of the existence of “Even” or Zawj, was to cosmically define the Creator of the material and spiritual realms, and to set Him (swt) apart from everything else; To grasp firmly the knowledge that He (swt) is “The ODD” (incomparable) and “The ONE” (with none like unto Him).  The Islāmic marriage is the form divinely given to the concept of “Even” or Zawj, when applied to the human race, and the very first Islāmic human marriage came into being against the backdrop of the origination and establishment of that Islāmic concept and structure of the “Even” or “Zawj” (pair or pairs of the same type, opposites and counterparts). In that way, and while the Islāmic Marriage remains just a minute aspect of a vast pre-existing and well established structure of “Even” or Zawj, it has attained its highest value and level in importance. The Islāmic Marriage, in which humans are the active participants, has a continuous and active presence. In its original form, it is an undeniable truth that proves Allāh’s (swt) intense and overflowing kindness and mercy to the human race, in providing to Man the critical lessons, teachings, signs, miracles, evidences, and directives (‘ayāt), for him to come to know Allāh (swt), and for Man to complete his primal obligation in worshipping Allāh (swt), to the exclusion of all else.

It is therefore extremely important to maintain successful marriages as they replicate the original Islāmic Marriage, as well as fulfill the role designated to that Islāmic Institution. For spouses to achieve success in their marriages, it is vital that they are fully awake as to the bonding material of the Islāmic Marriage, and what has (over time) a corrosive effect in weakening and destabilizing its foundation, before ultimately destroying the entire marital structure.

In the previous chapter, it was pointed out that “Obedience” is the divinely created bonding agent for the principal natural relationship between Allāh (swt) and His (swt) creations, the husband and his zawjat, the parents and their children, and all other relationships. That being so, in this chapter the focus will be on the critical need to fully understand the practicalities surrounding Obedience, and in what way should humans be proactive in order to preserve, and foster total discipline and control, over the nafs, so as to refrain from “Disobedience”; to protect against breaches of the Divine Laws, preserve order, establish justice, and maintain balance and stability, in all marriages, and in the local, national, and global communities. But even to acquire that positive and better understanding of the importance of Islāmic Marriages, there are some rudimentary matters that require explanation.

4.2. CONTEXT OF THE ANCIENT NAFS

Knowledge of the truth and reality of the pre-Earth Al-Akhira episodes, regarding the order and events relating to the creation of the higher species, properly belongs to the body of “Unseen Knowledge”, and that class of knowledge is wholly within the province of the Ever-living All-Knowing Allāh (swt). Therefore, unless what is tendered by a human being is consistent with or fully supported by the text of the authentic Glorious Arabic Qur’ān, it remains only their expressed and implied opinions; often vain and confusing.

The “Unseen Knowledge” in the Glorious Arabic Qur’ān has made it abundantly plain that whenever Allāh (swt) requires a matter to become part of the existing truth and reality, He (swt) initiates that process by simply decreeing it “Be”, and once that decree it is made, there is none that can change it:

For anything which We have willed, We but say the Word, ‘Be!’, and it is. (Sūrah Al-Naḥl [Ch. 16]: 40)

The above ‘ayāt provides a clear distinction between an intention to make a decree and the actual making of the decree. There is also the following added evidence in the Celebrated Arabic Qur’ān, as to the truth and reality of that era:

We created man from sounding clay, from out of dark-slime (mud) transmuted (moulded into shape); And the JINN race (invisible beings), We had created before (man), from the fire of a scorching wind. Behold! thy Lord Sustainer, Cherisher said to the Angels: “I am about to create man, from sounding clay from mud moulded into shape; “When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down (prostrate) in obeisance unto him.” (Sūrah Al-Hijr [Ch.15]: 26-29)

Behold, thy Lord Sustainer, Cherisher said to the Angels: “I will create a Khalēefa (vicegerent) of the “earth”. They said: “Wilt Thou place therein one who will make mischief therein and shed blood? – whilst we do celebrate Thy praises and glorify Thy holy (name)?” He said: “I know what ye know not.” (Sūrah Al-Baqarah [Ch.2]: 30)

What those critical ‘ayāt (lessons, teachings, signs, miracles, evidences, and directives) provide is that, at that first pre-Earth Al-Akhira gathering of the Angelic fraternity, Allāh (swt) merely issued a divine announcement concerning three things, namely, His (swt) intention to:

1. Createa further race;
2.  Give to the new impending race the function and office of Khalēefa of the “earth”; and
3. Have and require the entire association of Angels (upon that new species being perfected [endowed with life and consciousness], appropriately equipped [granted all the essential tools], and Allāh (swt) issuing His Divine commandedin the future) to prostrate in obeisance before that new species. 

A commonly held mistaken belief and understanding, is the notion that, because Allāh (swt) gathered and informed the entire angelic spirit race, of His (swt) intentions to create a Khalēefa of the “earth”, that upon Allāh (swt) creating Ādam, that office, with all its attendant responsibilities, immediately became filled and fully authorized. That knowledge is skewed and confused, but it has nevertheless gained ground to the point that, a highly significant number of people from among the global communities now share that misunderstanding. It will become necessary to debunk that common misunderstanding later, because it has implications for the importance the office the Khalēefa has to the original Islāmic Marriage, and also its relationship to the origin of property law and the principles of trust. But it suffices to say, that there should be no confusion between the expression of an intention on the part of Allāh (swt), the Sovereign Lord, Sustainer, and Cherisher of the created worlds, and the doing or actual occurance of that intended act.

The clear and complete record of the meeting will show, at that point in time in pre-Earth Al-Akhira, Ādam was a matter for which an actual sound, and the pronouncement of the word “BE”, was yet to be made. Without it the primal human could not come into existence in accordance with Allāh’s (swt) optimum fitra (fitrah), designed and fit for the purposes the nafs was intended to fulfill. So, the physical non-existence of the primal nafs, as a new creation, is sufficient proof that what was said about Ādam, an imminent creation, could only be an announcement regarding the future. Therefore, the office of the Khalēefa (vicegerent) of the “earth” was merely assigned, and there were a number of prerequisites that needed to be put in their correct places, before the commissioningof Ādam, as Khalēefa of the “earth”, could become tangibly filled. It is therefore logical that the Angelic group was merely being provided with information which, if they had genuine trust and confidence in Allāh (swt), ought to have been sufficient to address their questions of concern, and dispel their fears.

The distinction between a divine intention and the actual pronouncement of a decree turns on the fact that once Allāh (swt) has decreed a matter, an originating evolutionary process, or reproduction creation process, is immediately set into motion. Thereafter, it is just a matter of time before that proclaimed thing becomes a manifest reality, and one that accords with truth and justice:

The similitude of Jesus before Allāh is as that of Ādam; He created him from dust, then said to him: “Be”. And he was (khalaqahu min turabin thumma qala lahu kun fayakoonu) (Sūrah Al-‘Imrān [Ch.3]: 59)

To Him (Allāh – swt) is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: “Be,” and it is. (Sūrah Al-Baqarah [Ch.2]: 117)

It is against the background of the pre-existing divine plan and the created realms (with a single unique fitra), that well before the creation of the form of the primordial nafs (out of the dust of clay and water, and with a similar fitra [fitrah] to that of the heavens) Allāh (swt) had decided how it would be categorized in creation, what would be its principal directive, and what particular function should be divinely chosen and designated to it. With the creation of Ādam, Allāh (swt) brought into existence Man’s primal natural relationship and obligation.

A further matter about which it is important to distinguish the divine “Intention” from a divine “Decree” is the following principal directive:

I have only created Al-Jinn and Al–Insa for them to LIYA‘ABUDOON (that they may freely and obediently resign, and submit. in servitude to (My knowledge, wisdom and will and) worship ME. (Sūrah Adth-Dthāriyāt [Ch.51]: 56)

What is made plain in the above Sūrah Adth-Dthāriyāt (Ch.51:56) statement, is the fact that the principal directive appearing in it, is the fundamental purpose in creating Al-Jinn and Al–Insa(nās). To properly construe the above passage one must first establish the context in which it was made, and what is key in assisting us in that regard are the words Al-Jinn and Al–Insa(nās). At first sight, the statement gives the impression that Allāh (swt) is expressing His (swt) purpose behind the creation of the two races, Al-Jinn and Al–Insa. However, upon careful consideration of the ‘ayāh, a maturing in understanding has lead to the conclusion that, the way it is expressed, and the terms of address used, render the statement a reaffirmation of an existing decree regarding the fundamental reason for creating Al-Jinn and Al–Insa.

Both the expressions, whilst capable of being construed as references to the only two species created by Allāh (swt), they are not pre-creation or creation terms, and they do not speak to essence. In fact, one is unable to identify any single words in the Splendid Arabic Qur’ān which capture the essence (the smokeless fire of scorching wind) of Al-Jinn and (the dust of (dark) clay and water, formed into mud and shaped liked unto pottery) of Al–Insa.

From the very onset of the making of the divine plan, the Sūrah Adth-Dthāriyāt (Ch.51:56) prime directive, to acquire and maintain the state of an ’abudullāh, was decreed. So too was the cosmic fitra state, which was activated to be the enduring profound foundation, upon which the entire superstructural life of both the species would be built. Thus, it would have been incongruous for the ancient Ādam to have been created as a propective Islāmic husband, but without him also being created in the state of an ’abudullāh. Requiring that qualitative condition also accords with divine wisdom which rests the attainment of supreme success (by both the rebellious groups from among the species), solely upon them facing all the trials and challenges they will experience in life, and demonstrating, at all times, sincere obedience in complying and fulfilling the Sūrah Adth-Dthāriyāt (Ch.51:56) core purpose and directive. The important question then is, how and in what framework was Man required to complete that task. These are issues that will be addressed later in this effort.

That being so, whatever the future functional roles that are willingly accepted, embraced, and performed (be it a messenger with wings, the Khalēefa [vicegerent] of the “earth”, a husband, a wife, or parent), all the affairs relating to those functions, became subject to the condition that the stated Sūrah Adth-Dthāriyāt (Ch.51:56) is fulfilled. However, immediately after the creation of both the species, the evidence is that the Creator no longer used or applied the terms Al-Jinn and Al–Insa, instead He (swt) described either their state (Malāaikati [Angels]), or intended function(Khalēefa of the “earth”).

The first use of term Al-Jinn occurs in that Splendid Arabic Qur’ān as the divinely precise and appropriate addresses for the “Post Rebellion” members of the pre-existing Angelic Fraternity (Malāaikati). Al–Insa is also another of the “Post Rebellion” divine descriptions, that was precise and appropriately used for Ādam and his offsprings (Man), because Allāh (swt) says of the primal nafs, that, lacking firmness and resolve, he “forgot” (“fanasiya”) the covenant he had made with Allāh (swt).

It is therefore of vital importance that every human being should be cognizant of the fact that the term nās (al–insa) does not actual speak to the components water and dust (earth), and that it is common Glorious Arabic Qur’ānic term that refers a defective quality in Ādam; a psychological weakness that was exhibited by Ādam, and a challenge his descendants are required to face and overcome, by supplanting it with steadfast, unwavering and unconditional imaan. This therefore means that the term nās (al–insa) is not a passive and static description, but an active one in that it implies the existence of the concept of relationship, and the manner in which humans are to conduct themselves in their affairs.

It is instructive and highly significant that Allāh’s (swt) narrative describes the primal nafs with reference to its divinely designated and intended function; namely, as Khalēefa of the “earth”. According to the Arabic–English Lexicon of E.W. Lane (Volume 2) the Arabic word Khalēefa is derived from the root Kha-la-fa (vicegerent),and has the following several significations: “He came after, followed, succeeded, or remained after, another, or another that had perished or died; I was, after him, a substitute for him; He was, or became, his Khalēefa (successor, or vice-agent –  خَلِيفَة).

Against the backdrop of the principal Sūrah Adth-Dthāriyāt (Ch.51:56) directive, and the Sūrah Al-Baqarah (Ch.2: 30) statement of intent,the above rendering acquires its two desired interpretations. The first interpretation speaks to an intended contractual relationship with Allāh (swt), which is over and above Ādam’s existing natural relationship with Him (swt), since it is not borne out of the indebtedness in being made a mentionable item, created and made to form a part the existing reality, and having Allāh (swt) as Ādam’s Rabb. It is an implied contract with Allāh (swt) as the Universal Sovereign, Owner of all the created matters, and the “Creator of the Trust” of the one part, and the Khalēefa of the “earth”; the primal nafs and all those who would “come after, follow, succeed or remain after him,of the other part.

This is morally the higher and nobler version of the two interpretations and, because it involves the establishment of an “Administrative Deputy” (a vicegerency or Khalēefa) of the Universal Sovereign-Owner, the holder of that office assumes the position of a Fiduciary Trustee of all that is on, above, within and beneath the “earth”. As mentioned earlier, absolutely everything; every affair, thought, words, and action of the Khalēefa-Fiduciary Trustee, is subject to compliance and fulfilment of the Sūrah Adth-Dthāriyāt (Ch.51:56) principal directive. As a result, this first interpretation requires the Administrative Deputy himself, the position he holds, any relationship he becomes involved in (such as having a zawjat), and all the descendants that would “follow, succeed, and remain after him” as Khalēefa-Fiduciary Trustees(vicegerent); the males and all the female zawjat (wives/helpmates of the Khalēefa), to be in a state of Islām. It demands that Ādam, the Khalēefa-Fiduciary Trustee with responsibility for managing and administering the whole, a portion or any matter pertaining to the “earth”, should perpetually demonstrate cognizance of Allāh, and manifest that knowledge and the degree to which they are aware of Him (swt) by their steadfast and unflinching obedience, and remaining in a state of resignation, and submission in servitude (“liya’abudullāh”) only to Allāh’s (swt) Desires, Will, and Command.To repeat what is obvious, it was in this way that Ḥawwā’ as the zawjat of a Khalēefa-Fiduciary Trustee of the “earth”, derived what would be her principal obligation, and it was given its hue.

It is therefore of dire importance that, in trying to establish and understand the proper context of the Khalēefa-spouse,that one must never forget the primary aim behind the Divine Creation Scheme. It was to give each individual human being the opportunity of earning for themselves Allāh’s(swt) mercy in allowing them to reside in Jannat (the Gardens of Paradise) and to be admitted to the fraternity of ’Abaadee (meaning, the Submissive and Devoted Servants of Allāh[swt])”. Before gaining those priceless Divine gifts, the general requirement is that persons must fulfill the principal mandate for which humans were created. As a result, it is their fate to be continually exposed to experiencing that which will test them as regards the: (i) genuineness of their Islām; the truthfulness of theirevery moment’s utterances and behavior; and (ii) exclusivity of the dedication of their words and actions as manifestations of their unflinching obedience and worship:

Do men think that they will be left alone because they say, ‘We believe,’ and that they will not be tested? And We did test those who were before them. So then, Allāh will certainly know and distinguish those who are truthful from those who are false (liars). (Sūrah Al-‘Ankabūt [Ch.29]: 2-3)

Throughout the Islāmic Marriage the Khalēefa-Fiduciary Trustee -spouse is obliged to submit, with unfettered trust and confidence, to Allāh’s(swt) Knowledge and Wisdom, which is enveloped in every conceivable “Trust Condition” that expresses the Desires, Will, and Command of Allāh(swt).

The second interpretation of the word Khalēefa, is the lower of the two on the moral plain, if left to stand on its own. It speaks to the new species (the primal nafs Ādam) being enabled to reproduce its own kind, so that there are descendants to follow, succeed, and remain after him”. If all that was intended and required was for there to be compliance at this base animal level, then upon merely creating Ādam with reproductive capabilities, the limit of the rendering of the term Khalēefa would have been met. None of the further talents, that are clearly present in the bio-chemical facet of the new human species, would have been given to him. That however, was not the divine intention, and for three different connected reasons this second interpretation has acquired immence importance.

First is that it gives practical sense to the first interpretation, because without the Khalēefa-Fiduciary Trustees(vicegerent) having the capacity to reproduce his own kind, there would be no descendants to follow, succeed, and remain after him”, and perpetuate the state of Islāmamong the race.

The second way in which it gains importance, is the fact that reproducing a successor would involve pairing (zawj), the existence of zawjat, and an intimate relationship with that member of the opposite gender.  The obvious and significant implication of this is that, the second interpretation speaks to the impending creation of a female, and the establishment of the Islāmic Marriage as a tradition and an institution.

The third and final manner in which it transcends the lower animal level in meaning, is by the mere fact of the need of a zawj, for reproduction to operate on a practical level. That then has the effect of assimilating the human race into the system of “Even” and “Zawj”, and distinguishing Allāh(swt) to be the Ever-Living, the ODD and the ONE, so as to exclude Him (swt) from that group. Thereby, it has caused the existence and continuation of the human race, as a component of the system of “Even” and “Zawj”, to be at odds with Allāh(swt), and also to become part of the body of ‘ayāt that evidence and proves that, merely by being outside of the system of “Even” and “Zawj”, only He (swt) could possibly qualify as being worthy of exclusive worship.

4.3. THE TERMS KHALÊEFA AND ZAWJAT

One will never find in the Glorious Arabic Qur’ān, a single word that is just a label; void of substance and/ or meaningless. That is particularly true of the words that are used in relation to species created by Allāh(swt); the Arabic Qur’ānic terms and descriptions of entities, designated offices, and positions are very much a part of Allāh’s (swt) body and the system of ‘ayāt. Consequently, those Arabic Qur’ānic terms and descriptions must never be forgotten, and their use should be continual, since all or a part of the guidance in them will be lost, if abandoned and supplanted by other terms and description, however close their meanings.

Among the Wonderful Arabic Qur’ānic terms and descriptions that humans should be sensitive about losing are the words khalēefa and zawjat. It will be shown that they are acutely instructive, intimately connected, and of immense value. With the benefits of applying the proper construction to the term Khalēefa, it will be made plain for all to see, that it is highly significant, and was most certainly applied intentionally by Allāh(swt). That the original nafs was given a physiology that indicates it was to be one half of a pair of male and female human beings, and because the narrative and description of that primal nafs, in ancient Al-Akhira, did not include the term “the Husband” (Alzawj), one may deduce that the word khalēefa, and its link word zawjat, were the divinely preferred terms so that humans also fell within the system of Zawj or “Even”.

Notwithstanding that the gender decreed for the primal nafs was male, it is also instructive that it was with reference to its divinely designated, and decreed function of Khalēefa of the “earth”.

The effect is that, the ancient Al-Akhirah Islāmic Marriage of Ādam and Ḥawwā’ becomes more than just a ceremonial marriage event in antiquity. It was made to take the character of another of Allāh’s (swt) ‘ayāt, but given the specific task of serving to explain its general chronological context in antiquity, its connection with the office of the Khalēefa, and its position and relationship with the principal command that was issued to the human race. Simply put, the Islāmic marriage is one of the essential prerequisites that needed to be put in place, before Ādam could be commissioned as Khalēefa of the “earth”.

The term “Khalēefa” was the dominant and proper description of the male, within the context of the ancient Al-Akhirah Islāmic Marriage of Ādam and Ḥawwā’, and the allusion is that it is the most appropriate title for the male, even within the context of the modern marriages. To refrain from using it is to manifest that one has been ambushed and made to become ignorant of the details of the divine gift mentioned below:

He (Allāh swt) has created man:(and later, after his creation) He has taught him articulate thought and speech (intelligence). (Sūrah Alr-Raḥmān [Ch.55]: 3-4)

The universal rank and awesome value that is given to the mentioned gifts can be understood when one reflects on the instrument and manner in which Allāh (swt) originates; He (swt) uses the “Divine Word”. Recall that there are two inseparable aspects to the Divine Word; its sound and meaning/truth/reality. It is frighteningly difficult for the human mind to truly grasp, comprehensibly, the magnitude of the gift of the human faculty of speech and words. And note that the power of the “human word” is but a shadow of the Divine Word, which does not need any actual physical effort or exertion on the part of Allāh (swt). Contrast the human word, which requires a tremendous amount of energy to think it, manage it during deliberations, energise it with the human will and then to make it a reality. In short, when it is said that words have meanings, in the Islāmic sense one is not referencing what is in the dictionaries, rather, one is focusing on their reality and truth.

Accordingly, the Glorious Arabic Qur’ānic term Khalēefa has the effect of withholding the proper divine honour conferred upon the male spouse, blurs the full weight and his true obligations within the Islāmic Marriage, and subjects the term to becoming abused and tainted by inappropriate uasges. 

The two obvious implications of this rendering are firsly that, after Ādam, all his male descendants would “follow, succeed, and would remain the Khalēefa, (vicegerent) of the whole or portions of matters pertaining to the “earth”. Second is that the principal obligation of Ḥawwā’ takes its hue from being the zawjat of a Khalēefa of the “earth”.

Those two points speak to a divinely chosen ancient, but still subsisting structure, which has severely tested and will continue to be a bane in the hearts of many many women. When considering these matters, it should always be kept in mind that the promise of Allāh (swt) is true, and what He (swt) has promised is an Islāmic single and married life of trials (ostensibly because of human indebtedness; hence, an Islāmic Deen and the need to demonstrate gratitude):

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, who say, when afflicted with calamity: to Allāh we belong and to Him is our return. (Sūrah Al-Baqarah [Ch.2]: 155-156)

For women to have clarity regarding their trials as a single woman or zawjat (wife/helpmate), the moon is helpful cosmic teacher from which to draw similitudes. Like the moon that has an independent orbital path, but is owned, directly governed and protected by Allāh (swt), women are also independent creations with their soul, and are similarly owned and the wards of Allāh (swt), to whom they are directly accountable as regards completing the principal directive Sūrah Adth-Dthāriyāt (Ch.51:56). A further resemblance is the fact that, just like the moon that is inescapably influenced and must reflect the sun’s light, within an Islāmic Marriage arrangements, a zawjat is inevitably exposed, and is liable to becoming impacted, swayed, and defined by the nature and degree of colour and odour, of her Khalēefa-spouse’s consciousness, character and conduct. She is therefore liable to be influenced greatly by the degree and extent to which her husband is not or is noble, trustworthy, truthful, balanced, just and wise in the dischargehis administrative affairs as Khalēefa (vicegerent) of the“earth”.

What is also an instructive reality, which has implications for Islāmic Marriages, is the periodic astronomical event in which the moon eclipses the sun. This figuratively occurs when the zawjat (wife/helpmate) takes, within Islāmic Marriages, such a dominant role that she: (i) obscures the relationship between Allāh (swt) and His (swt) Deputy Administrator of the “earth” (the Khalēefa [vicegerent]); (ii) skews or completely changes the ranking and accountability of the individuals within the Islāmic Marriages; (iii) conceals and or disguises the presence of the correct actual person who has the obligation for the performance of acts governance as the Khalēefa-spouse; as well as (iv) by her consciousness, personality and behavior, appears to reject the function of zawjat (wife /helpmate) and refuses to reflect the figurative light of the Khalēefa-spouse; that is to say his moral standards, belief and resolve to manifest the principal Sūrah Adth-Dthāriyāt (Ch.51:56) directive.

There are prophetic examples of the latter type of eclipse in the zawjateen (two wives or helpmates) of Prophets Noah (Nūh) and Lot (Lut):

Allāh sets forth for those who are unbelievers the example of the wife of Noah and the wife of Lot. They (respectively) were under (the Deputy Administrative leadership of) two of Our righteous servants, but they both betrayed (their trust and acted unfaithfully and false towards) them. So they availed them naught against Allāh, and it was said to them, ‘Enter the Fire, ye twain, along with those who enter.’ (Sūrah Al-Taḥrēem (Ch. 66: 10)

When the moon, metaphorically speaking, eclipses the sun within the Islāmic Marriages, such an occurance might be the result of envy, arrogance and or feelings of superiority. What is instructive about the ancient divine marital structure, is there is no evidence in the Unseen Knowledge” of Ḥawwā’ entertaining any of the above negative feelings towards Ādam. One may also deduce from the primal marital structure that, whilst it is of great benefit that the Khalēefa-spouse is a man of great knowledge, it is not necessary that he should know absolutely every thing. The following Divine guidance and teachings makes it quite clear that Allāh (swt) is the Absolute Owner and Sovereign Rabb of the entire created worlds:

To Him (Allāh)is due the primal origin of the heavens and the earth! How can He have a son when He has no consort? He has created everything and has full knowledge of all things? Such is Allāh, your Rabb (Lord, Cherisher and Nourisher)! There is no god but He, the Creator of all things, so worship ye Him, And He has power to dispose of all affairs. (Sūrah Al-An’ām [Ch.6]: 101)

A just and logical extension of Absolute Divinity, Sovereignity and Ownership is the absolute divine discretion of Allāh (swt) to originate and create whatever He (swt) wills and to choose to prefer them in whatever manner Allāh (swt) decides. Furthermore, none of the created things could logically have any say in their own creation, nor has any a just basis and the right to any say in the creation of any other thing, and they are not permitted to have the slightest doubt about any aspect of the matter decided upon by Allāh (swt) (since that undermines Allāh’s (swt) absolute knowledge and wisdom in creating whatever He wills):

And thy Rabb (Lord, Cherisher and Nourisher brings forth and) creates whatever He pleases and chooses (to prefer it as) He pleases: No choice have they (in the matter). Glorified be Allāh, and far is He above all that they associate as partners (with Him). (Sūrah Al-Qaṣaṣ (Ch.28: 68)

Allāh (swt) has establishedthe ancient Islāmic Marriage as an everlasting structure, so it remains applicable and currently is the arrangement that prevails over all other forms and ideas of marriage. Consistent with the sakinah of that edifice, the Islāmic concept of zawjat, and the principle of an Islāmic life of continuous trials, is the modern reality that the Khalēefa–spouse does not have knowledge about everything, and that his zawjat has knowledge and is preferred in ways that he is not.

Yes! It would benefit the Islāmic Marriage greatly if he is indeed knowledge and wise, however, that is not essential. The reason why this is the case is the existence and presence of the well known and established realities of an Islāmic system of preference. It is used as a means of testing people and, within that context, the choice as to who is preferred is, on the evidence in the above passage, the absolute province of Allāh (swt).

Indeed, like the word Khalēefa, the term zawjat speaks to the nature of the female’s relationship to the male Khalēefa–spouse. She was divinely ascribed with that label because Allāh (swt) fully intended that the character of her function should form part of His (swt) system of trials and that she should be available, on so many different levels, to “help, assist, support and be a mate” to the Khalēefa–spouse. With some zawjat being divinely preferred with areas of superior knowledge, understanding, and wisdom, that clearly is a trial for Allāh’s Deputy Administrator ([swt] – the male Khalēefa–spouse), who is fully able to have recourse to the zawjat’s greater talents and be assisted by Allāh (swt) in that manner and through that means.  In that situation, the Khalēefa–spouse would have succeeded in his trial, and it would be a mark of distinction, if he has humbled himself in receiving, making full and proper use of the preference shown to the zawjat and, in fully recognizing that Allāh (swt) has been kind and merciful to him, glorify Allāh (swt) to manifest his sincere appreciation and gratitude.

For the zawjat, the trial lies in having her thinking, personality and conduct becoming challenged and exposed by the presence of her greater abilities. She will similarly succeed or fail, depending on whether or not she too humbles herself in receiving the divine preference, and unaffectedly allowing her Khalēefa–spouse to benefit in making full and proper use of the preference shown to her, and in the zawjat fully recognizing also that Allāh (swt) has been kind and merciful to her, and so she glorifies Allāh (swt) to manifest his sincere appreciation and gratitude.

Plainly, the appearance is given that the original Islāmic Marriage structure, which still subsists and prevails before Allāh (swt),makes the position of the women far more challenging, because of the fact that she is obliged to be obedient to a fellow human being, the male Khalēefa–spouse, in all matters, except one. That however is only a seeming difference that is exacerbated by the presence and nurturing of pride, envy, arrogance and the thirst for power and leadership. One must not become deflected by the leaves of the forest, the real issue is that of obedience to Allāh (swt), which is the only knot which ties Man to his Creator. In establishing the concept of zawj among human beings, Allāh (swt), the Originator and Owner of all things, caused it to take the form of the Islāmic Marriage. He (swt) has made it abundantly plain that the purpose behind the Islāmic Marriage relationship is so that the parties thereto might live through numerous successive states, during which their interaction would produce an enduring series of states of order, stablity, bliss, and tranquility – (a state Sakinah).

In originating, creating and establishing the Islāmic Marriage   Allāh (swt), has also used, as the critical bonding agent, “obedience” to knot, link and bond the spouses in that human relationship, and also to maintain the pair of male and female spouses, throughout the marriage, in a marital state of order, stablity, bliss, and tranquility – (a state Sakinah). Indeed, to adhere and manifest any form of disobedience is the sure and only means by which the state of Sakinah can become ultimately lost.

In her label and nature, it makes practical sense that the zawjat is obedient in order to effectively and efficiently assist the Khalēefa–spouse, hence the following command:

O ye who believe! obey Allāh, and obey His Messenger and those who are in authority among you. And if you differ in anything among yourselves, refer it to Allāh and His Messenger if you are believers in Allāh and the Last Day. That is best and most suitable for final determination. (Sūrah Al-Nisā’ [Ch.4]: 59)

Noteworthy is the reality from the human experience, that in becoming too focused on the fact the Khalēefa is a human being, and a male, many zawjat have lost sight of the fact that they too are ’Abaadee (meaning, the Submissive and Devoted Servants of Allāh[swt])” and, as such, their consciousness, character and conduct are subjected to the “Obedience Test”. They too have a direct connection, knot, link, and bond with Allāh (swt) by reason of their obedience and submission to their divinely designated function and position of zawjat, and the structure His (swt) Islāmic Marriage edifice. They will fail to satisfy the principal Sūrah Adth-Dthāriyāt (Ch.51:56) directive and, as a consequence, would have broken the connection, knot, link, and bond with Allāh (swt) by rejecting their divinely designated functional life position of “Helpmate-Pair” (zawjat) in the Islāmic Deen.

The acceptance of that position goes to the very heart and is fundamental to the Sūrah Al-Tawbah (Ch.9:111) “Bargain” whereby the female seeks to purchase residence in Jannat. That fundamental term will be broken where the female is expressly or tacitly disobedient in knowingly or unwittingly doing any act that rejects, or could reasonably lead to the rejection of meaningful obedience to the function and position of zawjat, and the structure of the Islāmic Marriage edifice. It is therefore of the greatest importance that females appreciate that they were chosen and deliberately preferred for a position of subservience to Allāh (swt) and His (swt) Deputy Manager/Administrator, the Khalēefa of the “earth”. As such all females are bound by the Sūrah Al-Nisā’ (Ch.4]: 58) general spiritual, social and domestic command, to obey those that have authority and a position of governance and,because as zawjat they hold, throughout their Islāmic married life, a position of trust regarding their person and the Khalēefa–spouse’s property, they are also bound by the following:

Verily, Allāh commands you to render back the trusts to those entitled and are due, and that, when you judge between men, you judge with justice. And how excellent is the teachings with which Allāh admonishes you! Verily Allāh is All-Hearing, All-Seeing. (Sūrah Al-Nisā’ (Ch.4]: 58)

Thus, it is critical that: (i) females are obedient and submissive to their role as zawjat; (ii) females do not seek to change the structure of the Islāmic Marriage edifice by vainly wanting and actively seeking to usurp the position of Khalēefa; and (iii) neither the male or female should vainly want or actively seek to change their respective roles – the males wanting and physically changing their constitution to be females and to function as zawjat, and females doing the same so as to be males and to function as Khalēefa.

So that nothing is left for doubts and confusion to creep in, the single unequivocal exception to the obligation to resolutely and firmly uphold the ties of obedience, is when the Khalēefa tries to compel the zawjat to worship a god other than Allāh (swt), thereby seeking cause her to violate the principal Sūrah Adth-Dthāriyāt (Ch.51:56) directive. In that situation, if she accepts to continue in the marriage, the zawjat is obliged to maintain the marital relationship with due regard to peace, stability, obedience, kindness, consideration and justice, but is compelled and justified in rejecting that command, because all zawjat are the property of Allāh (swt), to whom they are ultimately accountable, and must return. As a guide for the moden women, the example cited by Allāh (swt) is the wife of the individual that was Pharaoh of ancient Egypt, during the ministry of Prophet Moses (Musa [pbuh]):

And Allāh sets forth, as an example to those who believe the wife of Pharaoh: Behold she said: “O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and (all) his doings, and save me from those that do wrong” (Sūrah Al-Taḥrēem (Ch. 66: 11)

One needs to recognize the magnitude of the trial which confronted the Pharaoh’s zawjat and women whose Khalēefa are not honest or trustworthy in protecting their wife/helpmate’s dignity, and are otherwise neglectful of their physical, moral, and spiritual obligations. It will take a great deal of strength and fortitude for a woman to continue living with her Khalēefa-spouse and be obedient to his directives, whilst at the same time separating and absolving herself of any responsibility for being obedient to, and carrying out, his unjust directives and having the ability to come away with her character intact, not coloured by or having the odour of his consciousness.

That situation becomes even more acutely difficult where, regardless of whether or not the Khalēefa-spouse is truthful, trustworthy, and just in fulfilling the principal directive Sūrah Adth-Dthāriyāt (Ch.51:56), the woman is in reality wealthier and more knowledgeable than her Khalēefa-spouse. She will become subjected to two further tests. The first is having to deal with the phobias and inferior complexes of the Khalēefa-spouse, despite a willing, able and fully supportive zawjat. The other is where female spouse is tested with feelings of independence, superiority and the desire to eclipse her Khalēefa-spouse (like the example in the periodic events in the cycle of the moon).

As with the solar eclipse, during which the light of the sun gradually becomes dimmer and dimmer, because of the moon casting a shadow over planet Earth, Islāmic Marriages are, similarly, capable of being plunged into a state of darkness, owing to the consciousness, character and actions of the zawjat. Women who are financially independent or seriously wealthy and educated can easily be enticed into viewing, and accepting the belief that the existing social norms are misogynistic. Once convinced they are correct in their opinions, they would have effectively bridled themselves and are able to then justify using their talents to water and feed their desire, and apply their energies to asserting their independence and feelings of superiority.

In any marital relationships, wherein the conditions are such that the authority of the Khalēefa-spouses is eclipsed by dominance of the zawjat, there is the potential for firmness and resoluteness (as regards Allāh’s (swt) laws, structures, and systems) to become superseded by the limited human knowledge, emotions, desires, and subjective understanding (ignorance). As with the solar eclipse, what takes place on the practical plain is that, with the passing of succession of states over a period of time, the thinking, new found personality and behaviour of a disobedient zawjat will gradually impact the manner in which the Khalēefa-spouse manages and administer the affairs of the “earth”. It is in this way that a zawjat will become effective in inserting herself in between her Khalēefa-spouse and Allāh (swt), to influence that relationship, as well as the discharge of his spiritual, moral, legal, marital and social obligations and own marital relationship.

4.4. ORIGINS OF RELATIONSHIPS

4.4. 1. General

It is not always easy to digest a vast amount of new information, or old information that is presented with a new approach. So, to keep awake as to location and the direction one is heading brief summaries are necessary to facilitate orientation.

All of what appears in the preceding subsections are just some of the ‘ayāt(lessons, teachings, signs, miracles, evidences, guidance, and directives) that are derived from a strict adherence to the Magnificent Arabic Qur’ān’s “Unseen Knowledge” regarding the ancient Al-Akhirah chronology of events, classifications, and divine descriptions of Ādam and Ḥawwā’.

The ‘ayāt have made very clear the details of the genuine and original Islāmic Marriage, how things were and are to be organized, and the proper echelons within human Islāmic Marriages. However, with the passage of time, basic but potentially very serious misconceptions have arisen regarding correct understanding and approach to the primal Islāmic Marriage. Among the things about which fallacies have arisen are: (i) the origin of relationships; (ii) the truth as to the correct divine reason and objective behind the origin of Islāmic Marriages; (iii) the nature of the real process by which the primal Islāmic Marriage arose; (iv) the components the original Islāmic Marriage; (v) the significance of the original descriptions of the primal spouses; (vi) the basic purpose or end for which power and authority was awarded to the Khalēefa; and (vii) the occasion on which authority of the Khalēefa (vicegerent) of the “earth” arose,whereby hebecame vested with power. These are the matters that will be addressed in this section of the work.

4.4. 2. The Primal Natural Relationships

The “Unseen Knowledge” in the Glorious Arabic Qur’ān has unambiguously provided that there was a span in the Next Realm (Al-Akhira) during which humans were not divinely originated as even a mentionable concept and thought:

Has there (not) been upon man a period (cycle/span) of time when he was not (even) a thing thought of (or mentioned). (Sūrah Al-Insān (Ch.76:1)

Later, Man became conceptualized against the backdrop of a Divine plan that has its objective, the origination and creation of two separate realms of existence, both of which would have zawj (pairs of the same type [male and female humans]and opposites [right and wrong]) as its operating system. This system of zawj would then be used, within a divinely selected structure, as the means by which human beings could elevate themselves from the status of being a mere animal, which instinctively follows the Divine Laws that regulate their conduct, to a moral being.

For that scheme to be effective, it was the Qadr of Allāh (swt), well before their actual existence, for there to be two primal and naturally flowing relationships, one dominant and the other servient, and that within the necessary Islāmic Relationships forming part of the Divine Plan, the relavant specific entities: (i) were allocated certain functions, duties and responsibilities; (ii) would have cognizance of what was divinely decided upon and decreed to be Man’s prime directive and standing (namely, the Sūrah Adth-Dthāriyāt (Ch.51:56) command to be in the state of an ’abudullāh); and (iii) would have been created with what had been determined and decreed to be the activated fitra state for Man:

And so, set thy face steadfastly towards the Deen haneefan which is the Fitra Allāh (Allāh’s Divine design/pattern/structure) in accordance with which Fitra Allāh has made man. (Sūrah Al-Rūm [Ch.30]:30)

What is meant by the Arabic term Qadr and the latter point it is intended to convey is that, it is Allāh’s (swt) Divine Will and Decree that determines the destiny of everything and, it is incontestably that very Divine Power and Will that ordained origination and creation of the prial nafs, and for it to have a pattern in moral qualities that are consistent with the standards of the universal fitra/fitrah and, as a result of that fitra/fitrah, began life with an activated just bias, and enjoying the state of anabudullāh (hence, Prophet Muhammad’s saying that every person is created and born a Muslim – strictly accoding the laws governing reproduction, and in a state that has a bias towards obedience and submission to Allāh [swt]).

It was thus the Qadr of Allāh (swt) that unmistakably, designated and assigned to the fraternity of Angelsthe nature of the relationship they would enjoy with Him, as well as their function, duties and responsibilities in being Messengers with Wings:

Praises be to Allāh, the (only) Originator-Creator of the heavens and the earth, Who made the angels Messengers with Wings, two or three or four. He increases in creation what He wills. Verily, Allāh is Able to do all things

 Whatever Allāh out of mercy has grant to mankind, there is none that can withhold it; and whatever He withholds, there is none that can thereafter grant it except Him. And He is the Exalted in Might, the (absolute in) Wisdom.(Sūrah Al-Fāṭir [Ch.35]:1-2)

The divine “Unseen (Sūrah Al-Baqarah [Ch.2]: 30) Knowledge”, and guidance, in the Glorious Arabic Qur’ān, is that it was also by reason of the Qadr of Allāh (swt) that, well before his actual existence, the ancient Ādam was designated the task and responsibilities associated with the office of Vicegerent or Deputy Administrator and Manager of the “earth” (Khalēefa), and the honour of becoming the first of one half of theintendedinitial Islāmic human marriage. It further explains with the contents of Sūrah Adth-Dthāriyāt (Ch.51:56),that while serving Allāh (swt) in those capacities, it is similarly the Qadr of Allāh (swt) that would compel the original, and every subsequent nafs to be tried and tested as regards their unfettered willingness to obediently fulfil, and complete, their fundamental purpose in the creation of al–insa (nās); namely, to perpetually remember and actively demonstrate, through having and maintaining the state of ’abudullāh, cognisance of Allāh.

There is a great deal of significance in the use in Sūrah Adth-Dthāriyāt (Ch.51:56) of the term al–insa (nās) for the human race. This latter term of reference does not speak to the actual components and essence of the human race. The “Unseen Knowledge” in the Glorious Arabic Qur’ān unequivocally provides that the divinely chosen substance for the creation operation of Man was water and the dust of clay (Sūrah Al-‘Arāf [Ch.7]: 12), while the actual procedure for the moulding of the physical form, into its optimum shape, has been likened unto the process of making pottery (Sūrah Alr-Raḥmān [Ch.55]: 14).

But while the term nās (al–insa) does not actually speak to the human substance, it is nevertheless generally agreed and accepted, given its usage and context in the Glorious Arabic Qur’ān, as a commonly used divine term and expression that refers to those who have descended from Ādam. From that, we are therefore able to deduce that the term nās (al–insa) is not a passive and static description. It is intended as an informative and active explanation, one that implies and embraces the concept of a relationship, and the manner in which humans should function and conduct their affairs. It serves to denote a critical feature of Ādam’s, and the general human make-up in that, having made a covenant with Allāh (swt), Ādam was not firm in protecting his relationship by keeping and adhering to its terms. In so doing, he exposed the aspect of his nature that rendered him prone to forgetfulness, indeed he forgot (“fanasiya” -hence the word nās) the covenant with the result that he broke the agreement and tarnished the relationship he had with Allāh (swt).

Evidently then, the divinely chosen word nās is an accurate portrayal for Ādam’s progeny, as it is used to denote and illuminate the presence of the quality of forgetfulness in them, and to constantly remind them of the potential dangers in humans. It is helpful in reminding humans about their nature, and that the divinely prescribed way of not forgetting, and achieving success in the relationship with Allāh (swt), is “liya’abudullāh”);for there to continually be manifest, meaningful and sincere obedience in resigning, and submitting in servitude, to the Divine Will, Desires, and Commands of Allāh’s only.

The idea was that, regardless of what form the future relationships and functional roles might take (be it as the Khalēefa (vicegerent) of the“earth”, a husband, wife, parent, or child), all the affairs arising in them should be qualified and tempered by adherence to the three complementary embryonic components; the office of Khalēefa of the“earth” and its incumbent “Trust”; the Sūrah Adth-Dthāriyāt (Ch.51:56) decreed purpose and the willingness to accept to perform and complete it; and the fitra/fitrah whose moral qualities and standard must be met without ever making any changes to them. Together they form the profound foundation upon which the entire superstructural, moment to moment, human life must be built.

With the divine inclusion and fixing of the above three complementary embryonic components in the Divine plan, and the allotment to the JINN and Human Race of their respective positions, the stage was set for the creation of the different species. First to be created were the JINNS, and after them the primal nafs, Ādam, was created and brought into existence.

It must not be forgotten that the earlier species, the JINNS, have their origin the same way as Man, and they too were impacted by the fundamental creation principles, however, since this effort pertains to the Man, the focus is on him. The “Unseen Knowledge” in the Glorious Arabic Qur’ān unequivocally states that the “Causal Entity and Force”, which caused the original nafs to emanate from water and the dust of clay, is the indivisible ALL-Powerful entity that is ONE, ODD and THE SOURCE of all things; Allāh (swt). However, that same Sūrah Adth-Dthāriyāt (Ch.51:56-58) ‘ayāh has made it abundantly plain, that it is vital that humans should be mindful, and never forget, that Allāh (swt) is not only justly entitled to all the praise for originating, creating, and giving the original nafs its first moment’s existence, but also everything that facilitated its continuity in life and existence:

 I have created Al-JINNA and AL–INSA (male and female nas) only for them to LI-YA‘ABUDOON No sustenance do I require of them nor do I require that they should feed Me. For Allāh is He Who gives (all) Sustenance, Rabb (Lord Nourisher, Cherisher and Sustainer) of Power, Steadfast (for ever). (Sūrah Adth-Dthāriyāt [Ch.51]: 56-58)

What is apparenton the face of the above ayāh is that it was during the “pre-Earth Creation Period” of ancient Al-Akhirah that, by reason of Allāh’s (swt) kindness and mercy, the first original human nafs was created. A natural distinction was triggered by reason of the chronology in existence and the rank in power, knowledge and the provision of the means for continuity in existence. There was an entity that naturally occupied the position of Creator and Sustainer, the other, the position of the created and sustained: and thus, the very first Creator and human relationship was founded.

One is able to see clearly from the wording of the above ayah, and the earlier rendering of the term al–insa (nās), the underlying theme and Divine Intention to bring about the notion of “Islāmic Relationships”, to which obligations are attached, to create the appropriate environment for challenging human integrity.

In general relationships involve a form, interactions and/or the preservation of the state in which two or more things are connected. Two groups of connected entities are mentioned in the above ‘ayāh, and the order in which Allāh (swt) created those relationships is relative to the variable elements within the two groups. The constant in the the two groups is plainly Allāh (swt), since He (swt) is the only pre-existing entity with the power to create, exercise His (swt) Rububiyyah, and is not in need of sustenance or to be fed by anyone. The variable elements within the two groups are the created Al-Jinn and Al–Insa. They are the ones that are in need of sustenance, and therefore the dependants for whom Allāh’s (swt) Rububiyyah is exercised for them to be fed by Allāh (swt).

We are also reliably informed in the “Unseen Knowledge” in the Magnificent Arabic Qur’ān that, of the two races that were created and came into existence, during the “pre-Earth Creation Period” of ancient Al-Akhirah, Al-Jinn was the first, and thus, their relationship with Allāh (swt) was logically the first in time, while the relationship between Allāh (swt) and the primal nafs was the second of those two primal and natural relationships:

We created man from sounding clay, from out of dark-slime (mud) transmuted (moulded into shape); And the JINN race (invisible beings), We had created before (man), from the fire of a scorching wind. … (Sūrah Al-Hijr [Ch.15]: 26-27)

In the aforequoted Sūrah Adth-Dthāriyāt (Ch.51:56) ‘ayāh, one is once again confronted with the laam (li) of intent or reason. It is being used here at the beginning the word li-ya‘abudoon, and on ths occasion it serves to help give clarity and meaning to the Islāmic Relationship between the two entities, and to help explain why it is just that Man should be tested with voluntarily choosing to put himself into a position of servitude to Allāh (swt).

Accordingly, the li indicates that there is a “reason or intention” behind Allāh (swt) creating AL–INSA, and that “reason/intention is clearly expressed to be “ibādah”. A flavour of the meaning of this Arabic word, is so that every nas (self/ego/person) is afforded the opportunity of:

1. “Worshipping” Allāh (swt) by becoming aware, and never forgetting Him (swt) as existing and the Originator-Owner of Man’s fitra/fitrah;
2. Acknowledging Allāh’s (swt) Absolute All-Mightiness and His (swt) knowledge, wisdom and skill in originating and creating from nothing;
3. Gaining nearness to Allāh (swt) by cultivating a greater understanding of Him (swt) as the true Sovereign Rabb
4. Freely, willingly, and obediently resigning, and submitting in servitude, to Allāh’s (swt) vastly superior Divine Knowledge, Wisdom and Will; and
5.  Benefitting from Allāh’s(swt) Rububiyyah by solidifying their relationship with Him (swt) as the ربّ (Arabic, phonated as Rabb and it means, “the one who is the genuine Absolute Owner, Creator, Master, and Controller of the entire creation, and who has and will continue to be its Sole (cosmically the Single Source and only ONE) Sustainer, Cherisher and Nourisher on every psychological level (material, emotional, mental, spiritual, and chemical) from their very first moment of existence, and until they attain, in accordance with truth and justice, to their highest level of perfection and fulfilment.

What has therefore emerged as an obvious effect of the reason behind the creation of the original nafs, is the creation, activation and establishment of the primal pre-Earth, Al-Akhirah, human relationship, and that relationship is based upon the practical requirement to practice and uphold the foremost Islāmic tradition of “ibādah”. This relationship is a natural one, and it qualifies as such because the origination, creation and ownership of the original nafs belongs to Allāh (swt), as a result, the existence, continuity, and survival of the primordial nafs turns solely upon Allāh’s (swt) exercise of Qadr; His (swt) unfettered and absolute discretion and power to determine its destiny and outcome. The pair and other side to the reality of Allāh’s (swt) ownership of human conceptualization and existence is the attendant human indebtedness and the obligation that it carries for every human being, without exception, to show gratitude, and be responsible and accountable to Allāh (swt) for discharging that debt.

On the face of the Sūrah Adth-Dthāriyāt (Ch.51:56) divine statement, it is Allāh’s (swt) Divine Ownership of the human fitra/fitrah (that is to say originating and creating for the very first time a human nafs), and the human indebtedness for their existence, that is tendered as the foundation of the primal relationship, and to justify humans being ranked in it as inferior and servient to Allāh (swt). However, there is another practical reason that, in truth and reality, evidences an inescapable relationship, and justifies a dire need for humans to stay connected continually and to give thanks and demonstrate adoration, praise and gratitude. That reason and justification is the human indebtedness to Allāh (swt) for His (swt) unique position to the entire human race, and all the realms, as their Rabb:

No sustenance do I require of them nor do I require that they should feed Me. For Allāh is He Who gives (all) Sustenance, Rabb (Lord Nourisher, Cherisher and Sustainer) of Power, Steadfast (for ever). (Sūrah Adth-Dthāriyāt [Ch.51]: 57-58)

In effect the original (and every subsequent) nafs would eternally, and progressively, be indebted, not just for the singular and very first moment of active existence, but also become increasingly beholden for providing, in every moment’s state, all that every person (and thing) needs on every level; emotional, mental, spiritual, physical (shelter, clothing and the necessary food, and nutrients for survival and development), chemical (water, honey, milk and other types of liquid), medicinal, social and racial (the pairs in opposite and of their own kind for reproduction of its race). Thus, if every nafs was to  accept their state of indebtedness as an inescapable truth, and be honest and trustworthy in discharging its obligations, the natural result and flow from that is for them to live an entire life of manifest acknowledged indebtedness, as well as gratitude; In the Arabic language, and Allāh’s (swt) Divine exposition in the Sūrah Al-Rūm [Ch.30]:30),the single word that encapsulates that quality of life is Deen, which is from the Arabic root dana, which means, “He is indebted”.

But while the creation of the original human nafs would bring about a natural relationship, which was founded upon the Islāmic Deen as its primal tradition, what was intended as its designated duty also gave rise to a further relationship, but this time, it was based upon the Divine and Moral Laws of Contract and Trust. It is unquestionably the Qadr of Allāh (swt) that determined that the office of Khalēefa (vicegerent) of the“earth” was to be selected and reserved for the ancient Ādam.

The idea was that, when the actual and real-time commissioning as Khalēefa (Vicegerent, or Deputy Regent, or Deputy Administrator) would take place in the future, it would also bring about and form the primal human contractual relationship (the first human Covenant) and further strengthen the bond and relationship between Allāh (swt) and the primal human nafs, Ādam.

Given the nature of the responsibilities and the jurisdiction (Khalēefa of the“earth”), the original human nafs was clearly being granted “Delegated Powers” over the “earth”, and there is evidence that he was to hold that power upon “Trust”, exercising it for the benefit of himself and the members of the human race.  The office of Khalēefa of the“earth” would therefore give rise to a number of different configuring contractual and trust relationships.

4.4. 3. The Second Natural Human Relationship

As stated earlier, the “Unseen Knowledge” in the Superb Arabic Qur’ān has expressly revealed that the JINN race was created BEFORE the primordial human nafs, thereby establishing them as foremost among the species to have a natural relationship and to be bound by the Islāmic Deen as their primal tradition. The Al-Akhirah creation chronology therefore reveals the reality and speaks to the truth regarding the position of original human nafs, in terms their rank in the natural relationships created during that era. Thus, the creation of the original human nafs would bring about the second, in terms of the created races, natural relationship that was also founded upon the Islāmic Deen as their primal tradition.

However, in terms of any human being having a natural relationship with Allāh (swt), the primal human nafs, Ādam, was the first to havea  natural relationship with Him (swt), based upon the Islāmic Deen as his primal tradition. The “Unseen Knowledge” in the Superb Arabic Qur’ān has also revealed that the bio-chemical form of the original nafs was based upon the pre-existing cosmic system of pairs of the same type and opposites(zawj). The manner in which the ancient nafs was shaped and moulded formed, in itself, is clear evidence and sufficient proof that the Qadr of Allāh (swt) clearly intended it to be one half of a pair of the same species. That second half of the pair was also destined to be created, ostensibly, during the same pre-Earth Al-Akhirah Creation Epoch / Cycle / Period / Day, but at a later time.

There were thus, three relationships, in pre-Earth ancient Al-Akhirah, to which the primal human nafs, Ādam, would feature as a party: (i) the natural relationship founded upon the Islāmic Deen between Allāh (swt) and the primal human nafs; (ii) the primal human zawj relationship between the original nafs and its zawjat; and (iii) the primal human contractual relationship between Allāh (swt) andthe authorized Ādam to act as Allāh’s (swt) deputy in delegated administrative and managerial powers over the “earth”. It is the second of those three relationships that would take the form of the original sacred Islāmic Marriage, and constitute the second of the two natural relationships, involving humans, that came into existence pre-Earth in ancient Al-Akhirah.

It was as a result of Allāh’s (swt) Qadr that the other half (the female) of the intended original human zawj (pair of the same type and opposites in gender) would come into being, and that it would have its own legal and moral justification for the existence of a natural relationship between the primal human nafs and the primal human zawjat.

It is a natural relationship because, in the same way “ibādah” (human servitude in obedience to voluntarily submit to Allāh [swt]), is linked and justified on the basis of Allāh’s (swt) origination, creation, and ownership of the single primal human nafs, the primal female nafs (Ḥawwā’) carries a similar, but much lower level of justification for its direct and undeniable connection to that single primal human nafs, which existed in pre-Earth Al-Akhirah at that time, and from and for which it was created as its zawjat (spouse-helper).

The original female nafs (Ḥawwā’) was created through a sacred process that, in and of itself, constituted the Islāmic Marriage Ceremony of the two primal nafs. As the primal Islāmic Marriage, it activated its own purposes, gave rise to a secondary Al-Akhirah Islāmic social tradition that, for the later generations, would become an Islāmic Institution, and established, as divine in origin, the spouses’ mutual obligations and rights.

This second pre-Earth natural relationship, is a shadowy and small representative structure of the primal natural relationship. As mentioned earlier, it would serve several different purposes all at once, namely: (i) an interactive state in which the spouses (subject to them being steadfast and disciplined, and having the necessary qualitative attributes in consciousness, character, and conduct) would co-exist and spend their marital daysin a constant enduring self-cultivated and nurtured state of intense Sakinah (that is to say, “a balanced and well-proportioned state of beauty, rest, harmony, peace, calmness, honour, tranquility, repose, happiness, and felicity”); (ii) As the arena in which the principal directive Sūrah Adth-Dthāriyāt (Ch.51:56) duty (which is owed to Allāh [swt]) is fulfilled; (iii) The real-time framework and meaningful reason why the male spouses, in search of the bounties of Allāh (swt) to sustain and nurture the family, as Khalēefa-spouses and Fiduciary Trustees, would be commissioned to administering and managing the “earth”; and (iv) the environment in the which the Islāmic spouses would sojourn in the vehicle of time to become exposed to its successive states and be tested to determine whether they are righteous or unrighteous.

Plainly, the ways in which this second pre-Earth natural relationship (the Islāmic Marriage) is analogious to the the primal natural Al-Akhirah human relationship, are in its:

1. constitution in that the second half of the pair would be created to act as its “deputy and dedicated helper”, and would be morally and legally obligated to act in a just, truthful and trustworthy manner, and be obedient to facilitate a stable relationship;
2. configuration in that the second half of the pair would be created from or out of the primal half of the pair;
3. justification in that it arises from the fact that the primal nafs in the relationship has been preferred with a physical advantage, and has a divine responsibility to provide, out of his means, food, nutrients, liquid, shelter and clothing for survival for the second half of the pair; and
4. nature in that, throughout the life of the relationship between the first and second half of the pair (zawj) there will be mutual indebtedness, which is consistent with their divinely chosen Deen (Way of Life of continual acknowledgement of Indebtedness and show of Gratitude).

A common error that is made, is in thinking that the Islāmic Marriage was, and is, all about finding a zawjat and procreating; to have children merely to perpetuate the human race. On the contrary, the Islāmic Marriage was established as the most appropriate structure and arena to examine man: as human beings sojourn on planet Earth and evolve to the next level of existence, to distinguish those that are worthy from those who are not worthy of Allāh’s (swt) Mercy in awarding permanent residence, in Jannat. In not recognizing and accepting the true nature of the Islāmic Marriage, parents abdicate their responsibility to properly educate and groom their children, in the same way Allāh (swt) prepared the ancient primal Islāmic spouses.

Marriage was not and is not about a ceremony, whereby two members of the opposite human genders, with some measure of affection for each other, are consensually joined as Khalēefa and Zawjat. Indeed, what has been deduced from the “Unseen Knowledge” in the Glorious Arabic Qur’ān, is that the primal Islāmic Marriage was not even a religious or matrimonial ceremony. Rather, it involved a series of transactions that are extremely sacred, which took the form of the very exhaustive, intricate and awesome creation process of the very first two human beings; the female being the final accolade.

A further simple point is the subtle effect of Muslim married couples buying into calling each other by the terms “husband” and “wife”. As a noun, it is probably from the Old English husbonda (the Old Norse being “husbondi”), meaning literally “house-dweller,” ” a male head of a household, master of a house, householder“. As a verb, it means to manage and conserve resources and use them thriftily (frugally). The middle English word “husbandry” carries the same signification, but focuses of farm management or agriculture.

As for the word “wife” its origin is uncertain. It is probably derived from Middle English wif, leading to the more distinctive formation wifman meaning “woman, female, lady,” and Dutch wijf, the earlier sense of which meant, “bitch“.

Neither of those terms (husband and wife) captures the higher spiritual and moral purity of the Superb Arabic Qur’ān words Khalēefa and Zawjat. They are misleading as they do not speak to the connection, duties and responsibilities owed to Allāh (swt). Even worse, historically, the term “wife” has a slighting or derogatory meaning; to say that one’s zawjat is their “bitch” can be vulgar, and demeaning. Besides meaning “a female dog”, it perjoratively suggests that the female spouse is an “unpleasant, malicious, insensitive, inconsiderate and unkind” person or, suggesting that the female has a high sexual desire and is comparable to a female dog in heat, and that her only worth is to be use and abused sexually.

Zawjat is completely divorced from carrying any of those meanings or overtones, and no amount of softening of the meaning of that word (wife) can add dignity to the female as a spouse. Persons with a perverse mind can twist and see the negative in anything to suit their vain desires. They will therefore seek to misconstrue the following to justify the use of the terms husband and husbandry:

Your wives are your ḥath: so go unto ḥathakum as you may desire, but first put forth [provide or do something righteousness] li-‘anfusikum. And remain conscious infear Allāh and know that you will meet Him. And give good tidings to the believers. (Sūrah Al-Baqarah [Ch.2]:223)

There is no denying that the Arabic verb ḥath means plow, farm, till and cultivate. However, the local and overall Qur’ānic context gives it an understanding that is much greater than the literal implication. Against the backdrop of the preceding passage it serves to delineate the environment and explain that the female is the property and ward of Allāh (swt), and while it is generally not lawful to interfere with His (swt) belongings, He (swt) personally gave the first female on trust to the first nafs to be its zawjat. Although they were joined in a sacred union, and subsequent generations are permitted to contractually enter into a similar arrangement, as a result of that issue of ownership and the fact that the male and the female were created separate and independent persons, without it being legally sanctioned by Allāh (swt), the male spouse would be guilty of a trespass of the physical person of the female when imposing upon her for coitus.

Therefore, the purpose and effect of the above ‘ayāh is to give express permission for coitus, but only where the parties have consented to be joined as Khalēefa and Zawjat. Beyond that limit, sexual intercourse, even with consent is unlawful; hence the laws against fornication and adultery (this is termed zana).  Another feature of the ‘ayāh is the general implied instruction to the zawjat to submit to her Khalēefa. The reason for her submitting and allowing her Khalēefa to plow, farm, till and cultivate (ḥath), whenever he desires to do so, is provided by the Qur’ānic term li-‘anfusikum and expressly outlined as a pre-coitus requirement.

Before every act of sexual intercourse, the male spouse is required to “put forth, provide, do, or tender an act of righteousness”. Once again, we see the appearance of the laam (li) of reason, and this time it is attached to the Arabic word “‘anfusikum” (which means, “Your ego/self/person”). Accordingly, the focus of good that is to be done is not on giving of some material and or financial rewards to the zawjat as a form of compensation for coitus; such a view is erroneous, misleading and false since she is not to be demeaned and treated like a wijf (wife-bitch) or prostitute. The purpose of the good is for the spiritual benefit of the Khalēefa: drawing from the ‘ayāh that precedes it, the suggestion is that the good has to do with the male spouse “keeping clean and pure” and bringing him closer to Allāh (swt).

It is therefore submitted that Sūrah Al-Baqarah (Ch.2:223) is an address to the Khalēefa–spouse. The nature of the good he is commanded to do should encompass, first the Khalēefa becoming, before any actual physical touching of his zawjat, more alert and conscious of Allāh (swt), and a heightening of his consciousness, desire, and intent not to transgress the limits set by Allāh (swt); to be utterly grateful for having a spouse that lawfully enables him to quell his sexual desires, and to protect against being tempted and seduced into committing zana. The other good does not exclude the first, and operates as an attachment.

It involves the Khalēefa demonstrating his gratitude to Allāh (swt) for providing the zawjat as a pleasant and beneficial gift. That, when translated of the practical plain, requires the Khalēefa to actively demonstrate his attrubutes of “mawwaddatan” and “raḥmah”, mentioned in Sūrah Al-Rūm (Ch.30:21]). The Khalēefa will benefit and have a longlasting, stable, wonderful, orderly and tranquil relationship with his zawjat if, when approaching the Zawjat, he conveys to her, expressly or by implication, that she is not just an object, and was not designed for the male spouse’s sexual gratification solely.  His natural quality and disposition will therefore drive him to manifest his want to protect her, and to give to her dignity; to regard and show her respect, pleasantness, politeness, unselfishaffection, friendliness and cordiality, and to manifest mercy, compassion, affection, love, kindness, care, warmth and tenderness.

The final point on this subject relates to the limits of this general permission that is given to the Khalēefa. It follows immediately after the ‘ayāh that deals with the women’s monthly courses (the menstrual cycle):

And they ask you about menstruation. Say, “It is a hurt, harm, and pollution: So, keep away from wives during menstruation. And do not approach them until they are clean and pure. And when they have purified themselves, then come to them in the manner, time and place ordained for you by Allāh has. Indeed, Allāh loves those who are constantly repentant and loves those who keep themselves pure and clean. (Sūrah Al-Baqarah [Ch.2]:222)

Notice that the object of the “hurt, harm, and pollution” is left open;the indictment against sexual intercourse during women’s menstrual cycle is not because it impacts the Khalēefa in particular, or the zawjat for that matter, rather it relates to the potential spiritual, moral and bio-chemical hurt, harm, and pollution to both the spouses. This therefore allows us to extrapolate as a general principle that, because menstruation is evident and obvious, a zawjat can legitimately refuse her Khalēefa during that situation and any other where the hurt, harm, and pollution to her and or the Khalēefa is evident, or reasonably so. It is not acceptable and is harmful to the relationship itself and to the divine structure of the marriage institution, if refusal to provide for the family or coitus are left to the “I don’t feel like it” whims of the parties to the marriage: That then is another of the reasons for the passage; it inhibits the unwitting potentially grave and serious damage being done to this goodly inclined second natural Islāmic Relationship; the Islāmic Marriage.

Accordingly, the purpose of the advent of the primal pre-Earth natural relationship was to inexorably fix the subservient position of Man, and activate the Sūrah Adth-Dthāriyāt (Ch.51:56) moral standard as the principal human purpose. Creating that state of ’abudullāh would have the complimentary distinction in being the product of the interactive spousal thinking, character, and behavior. Its nature would also require the spousal pairs to constantly demonstrate their intellectual skills, as well as manifest acts of obedience to the Sūrah Adth-Dthāriyāt (Ch.51:56) moral standard and purpose. Thus, as the second Al-Akhirah natural relationship, the Islāmic Marriage was divinely devised and established as a microcosm of the primal natural relationship, and to provide it with the framework for the real-time practice of the contents of the Islāmic Deen.

It is for those practical reasons that both the first and second natural human relationships were, in pre-Earth Al-Akhirah, and currently remain, the halves and the two most important traditions of the Islāmic Deen.

In conclusion, it is from that original pair of relationships that, by virtue of the Qadr of Allāh (swt) and what was decreed for the meritorious Divine Creation Scheme, all other forms of natural and contractual relationships (parent and child, teacher and pupil, debtor and creditor) would emanate. The human physical form was the optimum for the origination and creation of zawj, and suitably constructed for them, as participants in the Islāmic Marriages, while meeting all the trials and challenges they experience in fulfilling their marital duties and obligations, complying with the Sūrah Adth-Dthāriyāt (Ch.51:56) core purpose and the moral standard in quality of being dictated by the universal fitra/ fitrah, to attain supreme success in that program.

With hindsight, one is able to see many such relationships that have arisen within the global communities. It is submitted that they are the direct result of the natural second servient Al-Akhirah relationship, its abovementioned function, and the obligations of the spouses to uphold its primordial state of sakinah. These other contractual type relationships do not involve parties that are spouses to each other. Instead, while still based upon the system zawj, each relationship would be bound by separate contracts that operate totally independent of each other, and comprise components that give each relationship its own distinct identity. They would each create situations in which humans are compelled to discriminate between what is right and wrong, and allow the coexisting presence of zawj in a manner that is orderly, balanced and just.

The spouses’ success turns ultimately on the mercy of Allāh (swt), but the Divine Scheme also compels them to qualify for that mercy by having the correct belief, the proper attitude in character, and behaving virtuously, while conducting themselves in all their natural and contractual relationships. But, by itself, the bio-chemical form of the primal nafs would not be sufficient; it needed something more to make it operational, and to trigger all the capabilities given to that ideal original human mould, and because of Allāh’s providence He (swt) was fully aware of what is required. As shall be shown, that Creator (swt) took account of all the practical details that would allow for a meaningful, effective and successful interactive marital relationship, and for all the aforementioned functions and purposes to be served.