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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