“Two Schors, One File”

  Location: Serena’s apartment, Ivy Coast University

  Time: 11:47 PM, the day after El Monroe’s Ph.D. ceremony broadcast

  Lighting: Low; a table mp glows over stacks of manuscripts, herbal tea steaming beside two ptops.

  Serena Thompson sits cross-legged on a faded velvet chair, her screen tilted toward Mahira Noor, who’s perched on the windowsill, wrapped in a gray shawl, phone in hand, knees pulled to her chest. Outside, fog coils over the campus trees. Inside, silence is heavy—except for the occasional flick of Serena’s trackpad and the slow creak of old floorboards under Mahira’s feet.

  On both their screens is the same document:

  “What is 6C?” — Dr. El Monroe

  Version: ElMonroe_6C_TheoryFrame_FINAL_v8.3.docx

  Mahira (eyes narrowed):

  “She opens with theology. Not history. Not sociology. That’s not academic posturing—she’s telling us 6C isn’t just an event. It’s a cosmology.”

  Serena (scrolling, murmuring):

  “She calls it rhythm-state theology. Says consent is repced by pcement. That’s... haunting.”

  She stops scrolling, highlights a sentence.

  “6C citizens obey because they belong—obedience as identification, not submission.”

  Serena (quietly):

  “That's... not entirely wrong.”

  Mahira (flipping back pages):

  “She separates the heart of 6C into the literal Commandments, the secondary theological framework, and then the policy and econometrics. It’s an architecture. No one has ever mapped it this clearly.”

  Serena:

  “She decodes the seduction, too. Says 6C doesn’t ask people to believe. It offers them a shape to live inside. Like… an emotional infrastructure.”

  They both fall silent for a long moment, processing.

  Mahira (half-whispered):

  “She’s more honest than we were.”

  Serena (without looking up):

  “She didn’t hedge. We did.”

  Mahira:

  “She had no institution to protect.”

  Serena (tapping the table):

  “And now she is the institution.”

  Mahira slowly rises and walks over to Serena’s chair. She reads over Serena’s shoulder as the cursor hovers over Monroe’s final conclusion:

  “6C did not repce the system. It repced the need for one. Not by offering power—but by choreographing surrender.”

  Mahira (softly):

  “She turned surrender into a civic good.”

  Serena (turning to her):

  “And the terrifying thing is… she made me want to understand why that doesn’t sound dystopian anymore.”

  Their eyes meet—no argument this time. Just recognition. Respect. A shared sense of having just read something that changed the framework of their own work.

  Mahira (slow smile):

  “Time to rewrite our drafts, isn’t it?”

  Serena:

  “Time to admit we were only skimming the surface.”

  Mahira (closing the file):

  “El Monroe just baptized 6C in theory. We either follow… or get out of the way.”

  Serena (nodding once):

  “Let’s follow. But let’s not worship.”

  Outside, the fog lifts slightly as morning begins to creep toward the edge of the town. Inside, two women sit in silence—knowing their next words, their next essays, their next steps—must now pass through El Monroe’s rhythm.

  ***

  Strategic Mobilization — The Muslim Legal Corps for 6C

  Location: Cedarburg Governance Center, Wisconsin (a 6C-controlled state)

  Time: 2:40 PM, Conference Hall B

  Attendees: 30 influential Muslim leaders from across 6C territories

  Chaired by: Sophie Cheung (Civic Strategist) and Alicia Nguyen (Senior Legal Liaison)

  Context: 6C seeks to formalize and expand its Marital Enforcement Corps and Polygamy Tribunal System, by scaling up Muslim participation — seen as the religiously literate backbone of 6C’s family w structure.

  The meeting hall is understated but efficient. Prayer rugs are rolled to the side. A tea station is set in the rear corner. Seated around the rectangur table are men in kufis and women in long coats and scarves — community leaders, legal schors, imams, family counselors. Some have gray beards, others wear modern gsses and tap on iPads.

  At the head of the table, Sophie Cheung stands beside a projection dispying the internal 6C report:

  “Current Coverage: 1,129 Qualified Muslim Officers in 5,000 Judicial Districts.”

  “Gap: 3,871 positions vacant (73.4% shortage).”

  She speaks crisply, voice neutral but compelling.

  Sophie Cheung:

  “We're not here today to brainstorm. We're here to execute. 6C's expansion of its marital infrastructure has surpassed expectations. But we cannot sustain that growth without you—without Sharia literate, culturally trusted enforcers of family w.”

  She clicks to the next slide:

  Tier A: Marital Enforcement Officer

  Duration: 2-week Certificate

  Functions: Home visitation, registration compliance, infidelity reporting, household mediation

  Tier B: District-Level Polygamy Judge

  Duration: 8-week Certificate

  Functions: Marriage validation, Femme Group structuring, male qualification review, custody and inheritance rulings

  Alicia Nguyen speaks next, wearing a navy suit with no headscarf, her tone respectful but firm.

  Alicia Nguyen:

  “As already codified under 6C state w, these positions are exempt from secur bar requirements. They are adjudicated through religious literacy. We worked with the Ismic Council to create a streamlined credentialing framework. It’s intensive, short, and specific.”

  She nods to the crowd, gauging their reactions.

  Alicia (cont’d):

  “The enforcement officers will be recruited from trusted communities. They’ll wear local dress. They’ll handle women’s issues with cultural sensitivity. Most importantly — they will be Muslim.”

  An elder schor from Michigan raises his hand.

  Imam Hashim Saleh (age 63):

  “And who is issuing these certifications?”

  Sophie (calm):

  “Only the 6C Ismic Legal Council. Formed six months ago, ratified by the 6C Political Secretariat. You’ll find many of your peers already involved in drafting the modules.”

  A younger woman from Ohio speaks up — Dr. Lei Farouq (34), head of a women’s Ismic guidance center.

  Lei:

  “I have ten women who can be trained this quarter, but no travel budget. Will there be compensation?”

  Alicia:

  “Yes. Enforcement Officers are paid 2,400 per month with housing allowances. Judges receive 3,800 per month, plus yearly bonus after three verdict cycles. All funded by the Department of Domestic Order.”

  Murmurs of interest ripple through the room. Numbers matter.

  An older man from Georgia leans forward.

  Sheikh Abd al-Rashid (71):

  “Why not include Christian converts who now follow 6C?”

  Sophie Cheung:

  “Respectfully, this yer of w is explicitly Ismic-derived. The logic of these roles must be rooted in fiqh. That’s not a political preference—it’s a theological precision. The 6C marital ecosystem depends on religious legitimacy, not just compliance.”

  Alicia Nguyen (closing statement):

  “5000 districts. We need one officer and one judge per district. That’s 10,000 Muslim-trained personnel. You are not just being invited. You are being entrusted.”

  She pces a simple folder on the table:

  “Phase II: Selection & Mobilization Dossier.”

  Inside: travel grants, candidate forms, the first 12 certification modules.

  Final Mood:

  Nods. Apprehension turning into strategy. Resistance softening into responsibility. A few leaders begin whispering about which madrassas or seminaries to tap. Dr. Lei already texts three mentees.

  The momentum is real. The framework has nded.

  Outside the hall, a newly printed poster flutters in the wind:

  “Marital Peace is Sacred. Certify Your Role in Upholding It — 6C Family Order Office.”

  And beneath it, in smaller gold script:

  “Only the Trustworthy Judge the Sacred.”

  ***

  Week Two — Marital Judiciary Training under 6C

  Location: Columbus, Ohio

  Trainer: Dr. Lei Farouq, 34

  Audience: 27 candidates for low-tier judgeship under the 6C Marital/Polygamy Court

  Setting: Converted courtroom facility, formerly Franklin County Probate Division

  The chalkboard still bears the faded insignia of the Ohio Judicial System, but now a fresh 6C banner drapes over it—“Righteous Governance, Rooted in Harmony.” A circle of pstic chairs has repced the judge’s bench. On them sit the next generation of 6C-appointed Marital and Polygamy Court Judges—half men, half women, most from Muslim communities in central and eastern Ohio.

  At the front of the room stands Dr. Lei Farouq, 34, a confident and composed Ismic legal schor trained in Zahiri jurisprudence. Her sleeves are rolled, hijab pinned in pce, and a stack of minated handouts rests beside her mug of bck tea.

  She begins today’s lecture with a firm but respectful tone.

  Dr. Lei Farouq (addressing the room):

  “Until just st year, your marriages here in Ohio were governed by secur civil w under Section 3101.01. Let me remind you what that meant:

  ‘Male persons of the age of eighteen years, and female persons of the age of sixteen years... not having a spouse living, may be joined in marriage.’

  That was the baseline.”

  She paces slowly, letting the words settle.

  Lei:

  “But beneath that text was something else. Something you may not have even noticed: a third party to your marriage contract—the state of Ohio. The government, acting through the probate court, became a legal witness and enforcer of your private bond.”

  She raises a hand to emphasize the point.

  Lei:

  “That’s over. Under 6C, Ohio’s civil marriage w has been fully abolished. The state is no longer your marital partner. Your marriage is no longer a civil contract—it’s a private contract, registered under divine order and community supervision.”

  She clicks to a presentation slide: “6C Marital Law – Key Changes”

  1. No State as Party

  “Your contract now exists between husband and wife, not the government. The state is no longer entitled to enforce your promises to each other.”

  2. Two Male Witnesses Mandatory

  “At the time of registration, the presence and signatures of two male, if Muslim couples, Muslim witnesses are required. If none are avaible from family, the 6C Marital Enforcement Office will assign official witnesses.”

  3. Guardian Consent Required for Women

  “Unlike old civil w, under 6C every woman must obtain marital approval from her wali—her guardian. That means: her father, brother, paternal grandfather, paternal uncle, or paternal cousin.

  If no guardian is avaible or willing, she may appeal to the 6C Marital Enforcement Officer, who will assess her case and issue permission accordingly.”

  She hands out a document titled “Guardianship Resolution Protocol” and continues.

  4. Marriage Token (200 Direct Transfer)

  “A bride must receive 200 directly from her potential husband, witnessed and recorded by an Enforcement Officer. This is not a fee to the state. It is a symbolic transfer of responsibility—a physical marker of contract.”

  She compares it to the old w:

  “The probate court in each of Ohio’s 88 counties was the only agency authorized to issue a marriage license. There was a state fee. Now? There is no government license, no tax. Only proof of commitment.”

  5. Same-Sex Marriage Nullified

  “Same-sex marriage is no longer recognized in Ohio. That includes all unions performed elsewhere. Under 6C’s divine legal framework—derived from Ibn Hazm’s Zahiri jurisprudence—only heterosexual marriages are valid.

  However—and this is important—lesbian women may wfully join together under the Wife Femme Cuse, forming co-residential Femme Groups within a polygamous marriage."

  She pauses for effect.

  6. Applicability to All Citizens

  “This is not Sharia-only w. This is state w. Every resident of Ohio—Christian, atheist, Jewish, or Muslim—is subject to it. Muslim citizens can feel assured: the legal architecture is Zahiri-based, Quranic in text and rigor. There is no contradiction between being Muslim and enforcing these ws. In fact, there is unity.”

  Dr. Lei closes her folder and leans against the table.

  Lei (firm):

  “The 6C Marital Court System is not merely legal—it is architectural. It defines pcement. Duty. Gender rhythm. As new low-tier judges, you’re not just processing forms. You’re enacting bance.”

  She nods at the group.

  Lei:

  “Any questions before we begin reviewing sample registration cases?”

  A young woman raises her hand to ask about appeals procedures. Another young man asks how polygamy registration differs for widows. But the core has nded.

  These are not just judges. They are the scaffolding of a new marital civilization.

  And in 6C’s northern state, Columbus is learning the rhythm.

  ***