Message of Hajj 15

If you search for the translation or the interpretation of the verse 15 from the chapter Al-Hajj, you will be perplexed upon reading. This verse has pronouns and outside references that have confused the scholars, and still there are discussions as to what means what. Personally, I think that the suggestions for the meanings don't make sense when thought critically. Let's read the verse itself, first:

"Whoever should think that Allah will not support [Prophet Muhammad] in this world and the Hereafter - let him extend a rope to the ceiling, then cut off [his breath], and let him see: will his effort remove that which enrages [him]?" (22/15)

The verse begins with mentioning God's support for someone, but that person is not revealed; rather, it is mentioned with a pronoun. Furthermore, the verses preceding or following this verse do not include an explicit name related to that pronoun. That is why there are variations in translations on this point, and that is why the prophet's name is put into parenthesis.

Second, the meaning of the word sabab and its suggested use have been a matter of discussion. Is it a means, a way or a rope? Why is it used? I am going to come back to this point later.

Then, the word samaa' has been scrutinized. Virtually everywhere in the Quran, this word is translated as the sky or heaven. However here, some scholars prefer to translate as rope in order to make it fit into the general picture they are forging. That forged meaning is suicide, but that doesn't make sense either, as I'll discuss later.

Fourth, the thing to be cut off is rather elusive. Some interpret it as cutting off the rope, whereas others refer to cutting off of the throat or detaching the feet from the ground. Both of these groups are picturing a suicide scene. Aside from these, there are those who mention the cutting of the means to the heavens, but what that means is a matter of discussion!

In the end, amidst these confusing interpretations, a verse that is basically intended to explain the uninterruptibility of God's help is hidden behind layers of uncertainties. There must be an easier way of understanding this verse!

Let's look at the occasion of revelation of this verse (see: a paper on this verse). There are two narrations, one focusing on the believers, the other on the disbelievers.

The narration looking at the believers say that this verse was revealed at a time when the believers, tired of the injustices committed by the disbelievers, were thinking that it was already the time God crushed them, considering all the threats He was making in the Quran. But seeing that such destruction was not coming, their anger of the situation was growing.

The second narration looking at the disbelievers says that two tribes were calculating their odds of future prosperity among Arabs considering the possibility of Muhammad pbuh not receiving any help from God.

The latter narration focusing on the disbelievers seem to support the interpretations that translate the verse as "whoever thinks that God will not help him (Muhammad)". However, this information doesn't really help to understand the suicidal comments! If a person kills themselves, can they check later on whether their anger has calmed or not? Furthermore, what does suicide have to do with calming the anger? Or let's go even further. If this anger is about God helping the prophet, enraging the disbelievers, does it make sense at all that they would imagine killing themselves to stop that help?

The above questioning is for the interpretations that use the unusual meanings for the words sabab (rope) and samaa' (ceiling). Things get even more complicated if you actually go with the regular meanings of the words sabab (cause, means) and samaa' (sky, heaven ). First of all, all of the questions above apply for this case, too. In addition, how can you associate the suicidal comments to tying a rope to the sky?

Leaving aside these interpretations that stem from the second narration, if we look at the more abstract interpretations that stem from the believers' anger, then we end up with a different set of questions. As before, how can we relate the suicidal comments and the mechanism thereof to the calming of the anger and the subsequent introspection? Second, if this anger is on the side of the believers, then the support that enrages them is coming from God to the disbelievers! So, we are saying that God is supporting the disbelievers against the believers! If this is really the case, we need to digest that carefully.

In order to solve this mystery, we can get help from the explicit parts of the verse, instead of getting stuck on the vague ones.

"Whoever should think that Allah will not support him in this world and the Hereafter - let him extend a means to the sky, then cut it off, and let him see: will his effort remove that which enrages?" (22/15)

We know that someone is hopeless of God's support, be it to themselves or to someone else.  We also know that this person is angry. Here, let's assume the person is not expecting of God's support on the other side, which means that it hasn't come so far, and it is not likely to come ever. But then, at an unexpected time, God's help arrives, enraging the person. This scenario supports the interpretation focusing on the disbelievers.

If we continue on the same avenue, than as a rational way, the disbelievers would do their best to stop what is going on. Then, the suggestion of Quran is similar to the invitation of Noah: do your best to stop God's help and see if it works (10/71). In the verse, we are also told the ultimate level of what they can do: establish a way to the heaven and interrupt God's support. Here, symbolicly, God's help is depicted as descending from heaven, hence the reason to build a way to it.

If we step back and assume that the angry person is a believer, then they are emotionally tired of the injustices committed by the disbelievers. Yet, God's promise to help is never fulfilled. Tortured, outcast, they are unable to host a hope emotionally. But they are mentally forcing themselves to keep their hopes as told by God, which strains the psyche of the believers. Still, the superiority of the disbelievers remains untouched, thanks to the mercy and generosity of God. The mercy shown to the disbelievers when the believers are suffering in all aspects of life enrages the believers. In this critical situation, God tells them that this rage will not change God's plan on the events (2/155, 57/22-23, 64/11, 76/30, 81/29), even if the believers were to build a means to the heavens and try to change things.

Before ending, I should remind you that among the scholars, all interpretations are treated as acceptable as long as they are in line with the basic tenets of the Quran and the teachings of the Prophet Muhammad pbuh. So, I am going to add my two interpretations above to that list. God knows best.

Looking at the interpretation for the disbelievers, we read that God is implicitly telling that He is going to enrage them by His eventual support to the believers. This is a glimpse of hope for the believers. But, taking the interpretation for the believers, we read an implicit invitation to patience. So, I would like to share a few more verses that are related:

"But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not." (2/216)

"Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. 'Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.' " (2/286)

"Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower." (3/8)

Miracle Forecast

A miracle is an event that brings you face to face with God. It is so compulsive that it becomes a milestone in your journey of faith. Whenever you look back at that event, your relationship with your Lord comes to life anew, and you find energy to move on. A miracle, however, is at the same time a double-edged sword. If you do not treat with the due manners, it still becomes a defining moment in your life, not for the better but, for the worse.

"And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully. And We do not send the signs, except to frighten." (17/59)

Ask yourself, if you were given the choice to witness a miracle upon your request, would you really like to see it? You may say "yeah, why not? let's go for it", but as I said, despite the transformative power of miracle, if you don't rush towards God penetrating any intermediaries by reading and trying to understand His words (i.e. the revealed books), if you don't exercise your will to change yourself and your surroundings according to what is pleasing to God, then requesting and witnessing that miracle can be the worst thing you could possibly do in your life.

And [remember] when I inspired to the disciples, "Believe in Me and in My messenger Jesus." They said, "We have believed, so bear witness that indeed we are Muslims [in submission to Allah ]." [And remember] when the disciples said, "O Jesus, Son of Mary, can your Lord send down to us a table [spread with food] from the heaven? [Jesus] said," Fear Allah, if you should be believers." They said, "We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses." Said Jesus, the son of Mary, "O Allah, our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers." Allah said, "Indeed, I will sent it down to you, but whoever disbelieves afterwards from among you - then indeed will I punish him with a punishment by which I have not punished anyone among the worlds." (5/111-115)

Even then, in times of dire hardship, when there is no glimpse of hope anywhere, we want to see our Guardian with us. We want to feel our Beautiful Benefactor near us. In short, we crave miracles. And our desperate state blocks any rational thought about the consequences of witnessing miracles.

Is it just us, the normal people, who need miracles? No! Even the people chosen by God to proclaim the divine call craved for signs sometimes (first believers to the messengers). Having been shown the clearest signs, however, they were pushed by God into the severest challenges, and in return, they committed their will and lives to the mission given by their Gracious Owner.

Coming back to ourselves today, should we want miracles or should we force our hearts to suffice with what is within the limited sight of reason?

I think it is impossible to imprison human heart, although it is possible to teach a mind not to go too far (i.e. possible to imprison the mind). What is more, being a host for both the rational and the irrational is a state decreed for humans by God, Himself. This implies an invitation to make a call to the All Powerful One.

"And your Lord says, 'Call upon Me; I will respond to you.' " (40/60)

Then, how are we going to ask for a miracle, when we are desperately needing it?

First of all, a miracle is not sent to return you back to your old situation. A miracle is like Noah's Ark; it takes you to a completely new land where you can enjoy your Lord's blessings and explore new avenues. This means you must be ready to say goodbye to the conditions that led you into the misery. You may ask, "why wouldn't I abandon what led me into misery". Yes, it sounds counter-intuitive, but note that it was you, in the first place, who couldn't/didn't do this before. This means that you are either not aware of what really troubles you or not able to do without it. In either case, you slid into the state where you utterly need a miracle. So, now, you must go beyond yourself.

"Indeed, Allah will not change the condition of a people until they change what is in themselves." (13/11)

Along the same line, you must keep in mind that a miracle is not a gift of God so that you can feed your self and find shelter. Of course you would like your basic human needs to be met, but asking for that is not the same as asking for a miracle. A miracle is there in order for you to venture into the unimaginable so that both you and those looking at you can see the hand of God at work.

"And you did not kill them, but it was Allah who killed them. And you threw not, [O Muhammad], when you threw, but it was Allah who threw that He might test the believers with a good test. Indeed, Allah is Hearing and Knowing." (8/17)

Inferred from the verses in this article, it can be said that if you prepare yourself and your surroundings 1- for the taking root and flourishing of extraordinary things, 2- for being trustworthy protectors of signs of God, and 3- to spread the message of love and care that you will receive from your Lord, then you can be sure that you sent an invitation to the Creator of heavens and the earth. Just leave it to Him exactly when and how.

"and whoever is careful of (his duty to) Allah, He will make for him an outlet, and will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent." (65/2-3)

Thirst for Success

Success is the realization of your dreams. A success is not a success without the difficulties on the road. A well-defined route with a full list of things to do degrades the taste of success. We humans need uncertainties and surprises, just like water and air, in order to stay alive in our souls.

"Indeed, We have given you, [O Muhammad], a clear conquest that Allah may forgive for you what preceded of your sin and what will follow, and complete His favor upon you and guide you to a straight path, and [that] Allah may aid you with a mighty victory." (48/1-3)

 The above verse was revealed to the Prophet Muhammad pbuh upon the Treaty of Hudaybiyah with the Meccan opponents. At the time, there was a growing feeling of competition between the believers and the disbelievers, and those around the prophet were not eager to give up any chance to take on the Meccan oppressors, given the years of material, physical and emotional sanctions by them and the wars they waged in order to kill the believers.

If you can imagine the intensity and heat of the situation, then you can appreciate the challenge the believers faced when the prophet signed the peace treaty, instead of initiating a counter move. Even the closest friends of Muhammad AS insisted on changing his mind. "Aren't we the truthful? Aren't they the enemies of God? Then why are we halting when we can crush the party of Satan?" After all, a close victory was already promised by God?

"We shall certainly make them suffer worldly torment before suffering the great torment so that perhaps they may return to Us." (32/21)

"And they say, 'When will be this conquest, if you should be truthful?' Say: 'On the Day of Victory their faith shall not profit the unbelievers, nor shall they be respited.' " (32/28-29)

My goal here is not to make an analysis of what happened then, but to take a photograph of human nature thirsty for success. The Quranic verse I quoted above, although revealed upon that occasion, does not explicitly mention the event, but tells some lessons without a confinement in time. Namely, the verse says that the success is given 1) in order for the sins to be forgiven, whether from the past or in future, 2) to pave the way for a greater and more satisfactory achievement, 3) as guidance, 4) to welcome and make clear a great help from God. Let's think about these points, now.

When God gives you at a slow pace precisely what you asked for, be it through your verbal prayers or through work, it is not easy to see God's help. The people and other natural events fill up the stage and we really need to work deliberately to see God's hand through the apparent causes. However, when He gives us not only what we asked for but also things that we even didn't imagine, then our minds take wings and easily come to the conclusion that it was our Lord who had guided us and everything else for the realization of the result.

"And God shall increase those who were guided in guidance" (19/76)

With this firm conviction, you can more decidedly and sincerely ask for forgiveness for your sins. What sins? We are all humans, and for one reason or another, we may commit actions unwanted by God. These actions can be at the personal or social level. For a person who is desperately and diligently working hard for the realization of a goal and going through nervous exhaustion, such incorrect actions may become inevitable. Such people may fail to think twice in some situations, and may react suddenly, breaking hearts. They may fail to control their individual behavior when alone. They may be deceived by other agents who deliberately invite them into illicit ways to achieve their desired goals, and they may partially go with those invitations. And God knows what... But the bottom line is, being a person dedicated to a good cause and who has committed their lives to it, but who has committed unintentional mistakes, they need amnesty from the ultimate Grantor (48/29)

Another meaning implied by the first verse I quoted from the chapter of Victory is that success is not an end on its own, but a station. It is given to you so that you can feel joy, come to a conviction of your faith, rest from the exhaustion of your past efforts, and gain energy. Also, it is given to you so that you analyze the past and make projections to future, and get back on the road for greater goals. Before the success came, your needs, your intellect and your emotions were the sign posts to guide you towards your goal. When the success comes, however, how are you going to define a new purpose? When your feelings are at rest, enjoying the success, what is going to show you the path to set foot on? Setting roots in the moments of joy and comfort may sound good, but it is the trigger for destruction. You must get going once again!

"And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers." (2/195)

At this conjunction, let's remember the prayer of prophet Joseph pbuh: "Make me die as one who has submitted to the Will of God and unite me with the righteous ones." (12/101). This prayer comes when he accomplishes all of the worldly steps in his mission, and when God fulfills His promise to Joseph. We are learning from this prayer that the worldly goals are not the ultimate goals. They are instruments or vehicles to move on the path to God. He is the eventual destination, His pleasure is the ultimate goal.

"Did We not expand for you, [O Muhammad], your breast? And We removed from you your burden which had weighed upon your back? And raised high for you your repute? For indeed, with hardship [will be] ease. Indeed, with hardship [will be] ease. So when you have finished [your duties], then stand up, and to your Lord direct [your] longing." (94/1-8)

With this lesson, an in the atmosphere of the success, you may choose to go for a bigger goal, or you may choose to once again start the road in a completely new area as an apprentice. Whatever you choose, make sure that it is something to keep you on the road.

A Brave and Daring Invitation to the Right Hand - 4

In this issue, we are going to look at the mechanism by which one becomes a home service provider. Is it that one has to be a war captive and thus become a war booty to a member of the victorious army so that she can enter this employment type, or are there other avenues that are possible and licit in terms of the Islamic foundations?

As I expressed in the previous episode, the way I reformulated this matter sounds more acceptable as a working problem; but let's remember the original question in order to keep in mind what we are about to do. Can a person serve "like" a slave without being a war captive?

Many people in the modern world would confess that they are already living a life of slavery, but that is not what a slave is in the historical sense. For example a slave has limited freedom, but an individual of our time is relatively more free, although there are major similarities between both cases. Let's dig deeper in those similarities and differences.

A slave in the historical sense is a war captive, but a modern person is not a war captive. Nevertheless, people of the modern societies, we are directly born into a medium where we are taught, or indoctrinated, through the various media outlets and by our community fellows to become and stay a member of the crowds. So, in theory we are free to draw our own paths, but in reality that is not likely to happen.

Second, a slave in the historical sense has no right to have property, but in modern life, the individuals have that right. However, when it comes to how to use that property, the possibilities are defined and limited by those holding the majority of the resources.

Third, the slaves in history are obliged to buy their freedom in order to have access to the rights and resources available to the regular individuals, whereas in our societies, we are born with those rights. Still, when we talk about really exercising those rights, depending on where we are, we face many hindrances at social, economical or political level.

You can extend this list, but in conclusion, in today's society, we are really living very similar to slaves, but under more comfortable and more technological conditions.  We do have the basic rights in theory, but in practice, we partially have them. More precisely, we are allowed to use those rights as long as our actions don't bother the masters, whoever they are.

At this conjunction, let me ask, did we lose a war, so that we are living in this kind of a situation? No! So, returning to the starting question in this article, we see that in terms of the real, ordinary people, slavery still has validity, without relating to a war. Yet, most of us seem to enjoy the ride, and as far as Muslims are concerned, we try our best to fit in the picture, and strive to be a good servant of our Lord in context of our societal and individual conditions.

Note that I am not writing these lines in order to trigger a revolt or to favor a form of x-ism! Rather, I am trying to give the reader's mind a key in order to open a gate that has been locked for centuries. Keep reading if you want to learn what that gate is and what is behind.

To see things from another angle, I am going to make a thought experiment using the mentality of the traditional interpretation of Islam in the case of slaves. For this experiment, let's remember a few things. In the previous two episodes, I mentioned that a licit form of sexual satisfaction is available for those who have slaves. This relationship between the master and the slave is not the same as between a husband and wife, and I highlighted the distinctions between a slave and a spouse. But most importantly, I underlined the fact that relationship with the slaves is an avenue that is available not just to the rich but to all those who have the quality of being the Right Hand, independent of their economical conditions.

Here comes the thought experiment. According to the traditional interpretations, if you need sexual satisfaction beyond your marriage, or if you don't have the economical means for a marriage, you are directed to your slave. But for that, you must wait for a war, in which the Muslim army would be victorious and would distribute the slaves among the soldiers. So, in this mentality, you have no choice but to wage war to live your individual life in the licit manner. But wait, isn't there a discrepancy here? Islam is said to be the religion of peace, not war. Islam is considered as the ultimate recipe for prosperity both in this and in the after life. Then, are we to conclude that this religion is telling us to keep making wars so that economically disadvantaged individuals can find sexual satisfaction?

Let's look at the Quran to see when God allows or orders waging wars: self-protection if you are under attack (2/190), saving people from violence (4/75), stop corruption and conflict among people (5/33), terminating the deliberate violation and manipulation of clear bans of God (9/29). We can summarize all of these as the protection of the basic human rights. So again, we don't see the wars as instruments to obtain slaves and thus satisfy your personal needs! Then, the classical interpretation fails to serve a general solution to the problem of limits of licit sex.

Let me paraphrase the above paragraph. If you are a poor person who needs to satisfy his sexual desires, and if you are living in a society where there are no wars, you are doomed according to the traditional thinking. Similarly, even if there are wars, but if there is no victory nor slaves, still you are doomed. In the traditional thinking, since your only solution is to have slaves, you must be part of a war where there will be victory and slaves. Good luck! Also, good luck in explaining your religion as the religion of peace! By the way, when fighting, don't forget to keep your intentions away from your desires!

After these two paragraphs of thought experiment, let's see an alternative way. If Islam is the religion of peace, which is its fundamental premise, it must consider wars as conditional facts of humanity, not as permanent realities. Accordingly, a guidance for the general public for all times cannot be built upon the results of wars. That is Islam cannot be both religion of peace and suggesting its adherents to rely upon wars at the same time. More explicitly, the suggestion or permission of God to men for having sexual relationship with "slaves" can not be limited to war results. The same permission must be available in general, of course with some surrounding conditions or prerequisites.

Yes, the mechanism of slave labor worked in context of wars during the life time of the Prophet Muhammad pbuh per the social security system prevailing then, but it need not be so throughout the history until the end of time. This is why I preferred and decided to use the expression "home service provider" instead of a "slave", which is what is implied by the Quran, too. This is why I preferred and decided to say "Right Hand" instead of a "master", which is what the Quran says, too.

Then, if we tentatively accept the idea that one can serve at a person's home, including sexually, how is this going to happen? What would be the mechanism? Clearly, we are not talking about prostitution; then, what are we talking about?

At the beginning of this article, I had given the analogy between our modern lives and those of the slaves in the past. Later, I explained that Islam's injunction that expands the range of sex life cannot depend exclusively on wars. Third, in the second episode of this series, I had mentioned the core position of the social security and a notion of continuity at the heart of the licit. Fourth, in the previous episode of this series, I had explored the concept of the Right Hand, and showed its essential role in the handling of the affairs related to the slaves. Based on these four premises, different thoughts can be produced and examined. Here, I am going to pursue one of those. God knows best, and I seek His guidance in this matter. If you are so willing, you can do your own pursuit, as long as you validate your steps with the Quran and the sunnah of the Prophet Muhammad pbuh.

In order to depict a possible avenue in this matter, I am going to compose a story. The main characters are Eve, a high school graduate, Craig, a  medical doctor who is a Muslim, and AcCompany, a company that is bringing the right hand and the needy.

Eve is a girl at the age of university. She completed her compulsory education, and has great ambitions for her future. She has a vision to realize for herself and for her family. Nevertheless, her family is extremely poor, and their only plan for her and for themselves is to marry her to a person who can stand on his own, and thus can support Eve as his wife, too. This is very likely to happen, actually, since her high school has finished two years ago, and her family is already looking out for candidates. Such abrupt and merciless destruction of her dreams is eroding Eve's soul, but she is not able to do anything, either. In their community, there is no help either, because they are all surrounded by people who are more or less at the same economical and cultural level. Their dreams find culmination in securing food and shelter.

Knowing what's coming upon her, Eve talks to her teachers at school, with no avail. She shares her troubles with her close friends, but they are all drowning in the same whirlpool. Stressed between her dreams and her surroundings, she starts building anger towards all those responsible: her parents, her relatives, her community, the selfish rich, the listless politicians, and the ultimate source of all, God. Why is He giving so much means to the individuals who just think of themselves, when people like her could do incomparably more, if she was given a fraction of what's been given to the rich?

Craig is a surgeon and is 35. He is married to another medical doctor. His wife is busy with her career and patients. Craig and his wife are trying to divide their times in order to take care of their one child, of course when he is not at the day care. Because their daily and weekly routines are not well synchronized, and because both have a career plan for their future, their relationship as a couple is not going as they would like. They love each other, but they cannot find a satisfactory solution for their situation, either.

On the other hand, unsatisfied with his relationship, Craig has been building a thirst for companionship, beauty and intimacy. However, his commitment to his religion brakes him from pursuing that thirst as countless men in similar situations do. As months and years pass, his thirst grows to such a level that satisfying it comes to the forefront of every interaction of his. This means he is constantly on brakes. Since he is unable to share his situation, and since he is not acting as his desires tell him, he gets wearied and crushed. Furthermore, his mind starts searching for the reasons and alternative solutions to his problem.

Although he is not accepting with his heart, his mind objectively tells him that it is his faith that is putting him into such torture. Otherwise, why would he be in such peril, when countless ways to satisfy his needs are available out there! When he thinks of the Prophet's life and how he endured troubles for the sake of his faith, his mind makes a comparison and expresses that the men of that time had access to multiple marriages and female slaves. So, they were not really undergoing the same pressures as did Craig. So, he finds himself alone in history, and feels cast away by God, all of which aches his heart, since this shouldn't be the case. And all along, whenever he goes outside or to work, whenever he gets on the computer, he is attracted by things that are not acceptable by his faith but much needed by his physiology...

AcCompany is a company that works, in a sense, like a matchmaker, and brings together the people who have the quality of being the Right Hand and the people lacking the proper means to flourish as a dignified creation of God. Accordingly, they assess the situation of the applicants, who want to become the Right Hand and those who want to become a service provider. They train both sides as needed by their personal conditions, circumstances and duties. Eventually, they offer the match to the two sides.

Upon acceptance, the Right Hand is responsible of ensuring a minimal, but acceptable, living and providing the conditions for the flourishing of the service provider as an independent individual. In return, they receive home services that include sexual intimacy. The service provider, on the other hand, performs the services needed by the Right Hand, and in return, they find the means for education or self-improvement on top of faring a decent life. Whenever the service provider thinks that they are ready to take off independently, they request the end of the relationship. Until then, both sides receive what they need, as their mutual rights and responsibilities are monitored by AcCompany.

Eve and Craig, independently hear of AcCompany, and the idea sounds strange at first. Craig's wife freaks out upon hearing the proposal of her husband. However, as they ponder over the idea more and as they get crushed further under their circumstances, they pay a visit to the company, just like Eve. The experts there make assessment of their needs and their conditions. They analyze different combinations for both. In the end, they figure out that Eve and Craig could be a nice match, since Eve can "function" like a wife at home, and like a sister and caregiver for his child. In return, she can find not only the economical means for her education but also cultural and social means to develop her vision and capabilities to realize her dreams for herself and for her community. Craig, on the other hand, reaches for his personal needs a satisfactory solution in line with his faith, thus saving not only his current life and marriage but also his after life. He finds a reliable person to trust his child. Craig's wife, although bothered by the idea of another women in her husband's life, finds peace in knowing that her marriage is not anymore under threat, and that she can comfortably focus on her career, since her child is also taken care of.

Eight years later, Eve not only finishes her university education but also assumes a reputable job, where she can help her former community members lead a more decent life by providing them employment and means of education. So, she feels ready to take off. She makes the request to Craig. At that point, Craig's son has already grown, so he can be on his own. Craig himself has reached a more manageable state physiologically. His wife has also reached some of her career goals, so she is not as much reactionary to the family affairs. Overall, if needed, both Craig and his wife know that they can go for another service provider. So, Craig happily accepts the request of Eve, and their relationship as the Right Hand and the Service Provider comes to an end, but they stay as friends.