“They are clothing for you and you are clothing for them.” (Al-Baqarah: 187); two sentences in the Book of Allah comprising just a few words that reflect the miraculous nature of the Quran, its high eloquence, and elevated rhetoric. These words convey many noble images and meanings and establish a comprehensive methodology for the desired marital relationship, which in turn produces a strong and righteous family that contributes to the righteousness and strength of society. Therefore, happy is the one who contemplates this eloquent ayah, acts upon its implications, and makes it a guiding light; for among the reasons for human happiness and marital bliss is adherence to the instructions in the Book of Allah and the guidance and directives of the Prophet (peace and blessings be upon him).

This Quranic ayah has been interpreted in various ways by scholars. They explained that clothing here means cover; meaning they are a cover for you, and you are a cover for them. This is because each spouse covers the other, prevents them from immorality, and satisfies them, making them needless of the forbidden. In Arab culture, family members are often referred to using terms like cover, clothing, garment, and wrap.

Among the interpretations is that they are a bed for you, and you are a blanket for them. Others said: they are a shelter for you, and you are a shelter for them, meaning you find tranquility in each other, as in Allah’s saying: “He created from it its mate, that he might dwell in security with her.” (Al-A'raf: 189), and His saying: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy.” (Ar-Rum: 21)

This noble ayah also employs the method of simile, where Allah likens the husband to clothing for his wife and the wife to clothing for her husband. By discussing the aspects of this simile, the greatness of the ayah becomes clear, as it addresses a sensitive issue in a beautiful, chaste, precise, and modest manner.

The primary function of clothing is to cover the body, and Allah has graciously provided humans with what covers their nakedness. He said, “O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best. That is from the signs of Allah that perhaps they will remember.” (Al-A'raf: 26) Fundamentally, each spouse should be a cover for the other, not exposing their faults or revealing their flaws, especially during conflicts. No sane person would expose their spouse's secrets, especially when they have been intimate. In a hadith, God's Messenger said: “Among those who will have the worst position in God’s sight on the day of resurrection is the man who has intercourse with his wife, and she with him, and then spreads her secret.” Similarly, no sane person would tear their clothes, especially in extreme cold; for in their clothes, they find the desired warmth. If they bought an expensive, beautiful, elegant garment that got damaged, they would seek to repair it rather than hastily discard it.

Just as clothing protects from heat and cold, the marital relationship is essentially relies upon protection and safeguarding; the husband protects his wife from immorality, and the wife protects her husband from immorality, in addition to providing physical and psychological protection.

Beauty is one of the most important characteristics of clothing, as humans are naturally inclined to choose clean and elegant garments because they reflect their true feelings. The Prophet (peace be upon him) said: “A person loves that his dress should be fine, and his shoes should be fine.”

One characteristic of clothing is that it should be the appropriate size. If a person wears tight clothes, they will not feel comfortable, and similarly, if they wear loose, baggy clothes. This signifies the importance of religious, social, and cultural compatibility between spouses. A husband should choose a wife who is “suitable” for him, and a woman's guardian should choose a husband who is “suitable” for her with great care, without haste; as there is a need for a minimum level of social adaptation, proximity of ideas, and ideally, close age, except in exceptional cases. Love, no matter how strong, may not be sufficient to overcome the issue of social, intellectual, and cultural differences between partners, as the gap arising from social, cultural, intellectual, and educational differences is difficult to bridge, especially in the contemporary world we live in. The right size for clothing ensures closeness, no matter how far apart the distances.

Apart from the need for the right size, there is also the need for adjustment; it is possible to alter the clothing to fit the person better. This may require giving up some excess parts to avoid looking misshapen. Similarly, in marital life, each partner comes with various qualities and traits, and to sustain and prolong marital life, each must relinquish some attributes and make some concessions to avoid distorting their lives together.

Clothing provides warmth and is responsible for balancing and adapting to the surrounding environment. The warmth a man finds with his wife cannot be found with anyone else, and the same applies to a woman with her husband, no matter how much affection her family has for her.

Undoubtedly, this noble ayah carries other meanings that highlight the marital relationship in its purest form, unharmed by anything. Every couple should contemplate the high meanings it contains so that each can provide the other with the shelter, protection, security, and psychological comfort that their role requires.

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In this era, overflowing with materialistic conceptions, it is crucial for us to contemplate the evidence of Allah's existence, oneness, and creatorship. Particularly when this evidence is found within oneself, it becomes accessible for everyone to comprehend, leaving the rejecter no excuse other than obstinacy, deserving severe consequences in this world and the Hereafter. Among this evidence is Allah’s saying: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Ar-Rum: 21)

The aforementioned ayah is found in Surah Ar-Rum, and the overall structure of the surah indicates the connection between all of Allah's signs in His creation and decree, both past and future: “To Allah belongs the command before and after.” (Surah Ar-Rum: 4), and the invitation to reflect upon these signs: “Do they not contemplate within themselves?” (Surah Ar-Rum: 8)

This is further evidenced by the number of ayahs that begin with “And of His signs,” mentioning Allah's signs in the creation of man, mates, the heavens and the earth, the diversity of tongues and colors, sleep during the night and day, lightning, rain, the revival of the earth after its death, and the resurrection after death.

This enumeration covers the entirety of human life; starting from the initial creation, through reproduction, sustenance, health, and the subjugation of creatures, and ending with resurrection after death. Marriage is part of this cycle that Allah has ordained in His creation, making it a natural desire essential for the survival and continuation of the human race.

The phrase “And of His signs” is taken from “finding proof,” and the term “ayah” (sign) appears 382 times in the Quran, with various meanings that all converge on one concept. The term signifies a proof that cannot be opposed, a sign of the truthfulness of something, and a miracle that serves as evidence for the obligation to believe in Allah. It is an admonition that points to Allah, and the entire Quran with its ayahs and rulings is a proof, sign, miracle, and admonition.

In this context, the ayah “And of His signs is that He created for you from yourselves mates.” holds multiple meanings. Creating mates from one's own kind and instilling affection and mercy between them are among the proofs of Allah's oneness, creatorship, and lordship. It is a miracle that could only come from Allah, and it contains many lessons for those who reflect upon it.

Allah created mates from the same kind, creating all people from Adam; “He created you from one soul,” then created Eve from him as his mate; “and created from it its mate.” All people are created from Adam and Eve (peace be upon them): “and dispersed from both of them many men and women.” (An-Nisa: 1) They carry within them the affinity for one another.

The structure of this ayah indicates a relationship between the creation of women from men and the purpose of tranquility, and the affection and mercy Allah placed between them. Creating from the same kind signifies the bond of intimacy, companionship, affection, and emotion.

In language, “spouse” refers to an individual who has a partner, and denotes two individuals who are indispensable to each other.

The linguistic connotation, stripped of its specifics, indicates the creation of mates from oneself and the bond of intimacy between them, making them seem like one entity.

“That you may find tranquility in them”; this statement explains that the purpose of creating mates from the same kind is tranquility. This also indicates inclination, which is the opposite of alienation and aversion.

There are subtleties in this, such as:

• The creation of mates from oneself provides lasting tranquility, unlike the temporary relationships seen in plant pollination, or the fatal outcomes in some animal species after mating. Instead, affection and mercy increase as they age together.
• Man was created from dust, carrying the strength of the earth, needing a source of solace to stabilize.
• This inclination encompasses the man's soul and body, as finding tranquility in a woman brings him stability and resolves the disturbance in his soul due to the woman's emotional and affectionate balance against his intensity, and physical peace due to the balance of his vigorous desire.

This innate nature has placed affection and mercy between spouses without any familial tie like parenthood or childhood, signifying a remarkable sign and a proof from Allah of His divinity.

“And He placed between you”; indicates Allah's favor upon His servants by granting them this bond, which is not from human achievement but a nature placed by Allah between spouses.

“Between you” signifies mutual participation, as affection and mercy are not one-sided but reciprocal, though the forms of affection and mercy differ. The affection and mercy of a man are not the same as those of a woman, even though both stem from the same source of love.

“Affection and mercy”; scholars have provided various interpretations of these two terms, and expressing them in the context of the marital relationship is beneficial for two reasons:

• The fundamental relationship between them is emotional, not always bound by calculations and not always without duties and obligations.
• They are the principles of action, as are all emotions, being the foundation of every good word and deed between them.

“Indeed in that are signs”; indicating that this ayah contains numerous signs that go beyond reflecting on the phenomena of creation, mates, and tranquility, but extend into a vast realm of thought about the evidence of Allah's oneness in His creation, ingenuity, and greatness. What has been said and what will be said is less than a drop in the ocean, so let the contemplator seek abundant favors from Allah or be content with little.

“For a people who give thought”; as the explanation of these signs is not accessible to everyone, but only to those who think. Many people marry without reflecting on this, as observed with various motivations for marriage such as desire, wealth, status, etc., without considering the miraculous sign deserving prolonged contemplation and deep thought.

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A noble character trait that only those with noble hearts, dignified souls, peaceful consciences, strong faith, contentment with Allah, and assurance in His sustenance can possess.

This is a great trait from the high morals of Islam, embodied by prophets and righteous people since the creation of Adam, peace be upon him. In a world that has become engrossed in worldly desires, filled its heart with them until they are left unsatisfied, where contentment has vanished, and greed has spread across the Muslim society from east to west, how desperately the Ummah today needs to revive the concepts of contentment and satisfaction to regain feelings of security, tranquility, and peace between oneself, others, and between Muslims and their Lord!

Contentment does not mean accepting injustice and oppression by giving up one's rights. Rather, it means being satisfied with what Allah has apportioned after exerting effort and ensuring societal justice in Muslim lands. Contentment is being satisfied with what Allah has given, ⁽¹⁾ as Ibn Miskawayh said: “Contentment is leniency in food, drink, and adornments.” ⁽²⁾

Contentment is a Part of Faith

Contentment is not just an optional trait that some may choose to adopt according to their desires while others reject under pressure. Rather, it is a part of faith that everyone should embody and fill their hearts with. Allah the Almighty says, “If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing.” (An-Nur: 32), and He says, “Feed  the needy and the beggar.” (Al-Hajj: 36) Mujahid said: “The content person is your neighbor who is content with what you gave him.” ⁽³⁾ Abu Ishaq al-Tha'labi said: “Contentment comes from satisfaction, which is being fulfilled and refraining from asking.” ⁽⁴⁾

The Prophet (ﷺ) guided the Ummah to adopt contentment. Abdullah ibn Amr reported that the Messenger of Allah (ﷺ) said: “He Is successful who has accepted Islam, who has been provided with sufficient for his want and been made contented by Allah with what He has given him.” (Narrated by Muslim) Fadalah ibn Ubayd reported that the Messenger of Allah (ﷺ) said: “Happiness is due to him who is guided to Islam and possesses provision that suffices him for his day and remains content.” (Reported by At-Tirmidhi)

Abdullah ibn Umar told of God’s messenger taking him by the shoulders and saying, ‘‘Be in the world as though you were a stranger or one who is passing through.” (Narrated by Al-Bukhari) Ibn Hibban said: “In this narration, the Prophet (ﷺ) commanded Ibn Umar to be in this world as if he were a stranger or a traveler, as if he ordered him to be content with little of this world since a stranger and a traveler do not aim to accumulate wealth during their absence. Contentment is closer to them than seeking abundance in this world.” ⁽⁵⁾

Contentment Forms in Our Contemporary Life

1. Contentment with Family and Social Status: Most of today's youth resent their parents and their social and economic levels, harboring anger towards everyone, sometimes even lying about these levels when speaking among peers.
2. Contentment with Appearance: Especially among women and girls who resort to cosmetic surgeries and changing Allah's creation to please others, with some wanting to change their features to resemble a particular person, rejecting and rebelling against Allah's creation.
3. Contentment with Little Sustenance: As long as effort has been exerted.
4. Contentment with Little Food: Without extravagance or stinginess.
5. Contentment in Choosing Clothes: A Muslim suffices with cleanliness and adherence to Shariah conditions without insisting on high prices.
6. Contentment with Spouse: Without constantly comparing to others or feeling dissatisfied with the spouse Allah has granted.

Impact on Individuals and Society

Contentment leaves positive impacts on both individuals and society, including:

1. Peace of mind and a good life for the believer.
2. Pleases Allah and earns His love.
3. A sign of complete faith.
4. Eliminates envy, grudges, hatred, and negative competition within the Muslim community.
5. Causes blessings in the sustenance of those who adopt it.
6. A cause for self-respect, dignity, and honor for a Muslim.

Ways to Acquire Contentment ⁽⁶⁾

1. Knowing the value of contentment in the sight of Allah and His Messenger (ﷺ), and then approaching Him by embodying it as much as possible.
2. Studying the lives of the previous righteous companions and Salaf, observing their behavior and contentment.
3. Learning the value of economy in spending and avoiding extravagance.
4. Seeking help through du’a and believing in its power to change any difficult reality. The Prophet (ﷺ) used to say: “O God, I ask Thee for guidance, piety, self-control and a competence.” (Narrated by Muslim)
5. Looking at those with less sustenance, except in matters of worship and all that brings one closer to Allah. Abu Hurairah reported that the Messenger of Allah (ﷺ) said: “When one of you looks at someone who is superior to him in property and appearance, he should look at someone who is inferior to him.” (Narrated by Al-Bukhari and Muslim)

The Prophet (ﷺ) in this hadith guided us to the path that will lead us to contentment, fill our souls with satisfaction, and make us aware of Allah's blessings upon us so that we may properly thank Him, increasing us in His bounties. This path is to look at those who are below us in the worldly life rather than those above us because this encourages recognition and appreciation of Allah's blessings and prevents belittling and undervaluing them. ⁽⁷⁾

6. Believing that the disparity in sustenance is due to Allah's wisdom, and if one could see the unseen, they would choose Allah's decrees over their own desires.

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1. Mishkat al-Anwar by Qadi Iyad (2/187).
2. Tahdhib al-Akhlaq, p. 29.
3. Tafsir al-Tabari (16/563).
4. Tafsir al-Thalabi (7/23).
5. Rawḍat al-'Uqala', p. 157.
6. Encyclopedia of Morals and Behavior, Contentment.
7. Al-Adab Al-Nabawi, p. 221.

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