Hope everyone’s Ramadan is going well. Here is my Ramadan video diary for this year:

P.S. – Don’t forget to check out our jannah.org/ramadan page or our forum for Ramadan: http://jannah.org/madina/index.php?board=55.0

Keys to Happiness

Happiness is the only goal on earth that all people without exception are seeking to attain. Believers and unbelievers alike seek to be happy, but each party is using different methods. However, only believers can achieve genuine happiness, and all forms of happiness attained through other than belief in Allah the Almighty are mere illusions.The Prophet (peace and blessings be upon him ) is reported to have said ,”How amazing is the affair of the believer. Everything is good for him – and that is for no one but the believer: If good times come his way, he is thankful and that is good for him, and if hardship comes his way, he is patient and that is good for him.” (Authenticated by Al-Albani)

The following are tips for the attainment of happiness as offered by Sheikh `A’id Al-Qarni:

1. Know that if you do not live within the scope of today, your thoughts will be scattered, your affairs will become confused, and your anxiety will increase. These realities are explained in the following hadith:

“When you are in the evening, do not expect to see the morning, and when you are in the morning, do not expect to see the evening.”(Al- Bukhari)

2. Forget the past and all that it contained. Being absorbed in things that are past and gone is sheer lunacy.

3. Do not be preoccupied with the future because the future is in the world of the Unseen; do not let it bother you until it comes.

4. Do not be shaken by criticism; instead, be firm. Be sure that in proportion to your worth, the level of people’s criticism rises. Also, make good use of criticism in discovering your shortcomings and faults, and let it drive you toward self-improvement.

5. Have certain faith in Allah the Almighty and perform good deeds; these are the ingredients that makeup a good and happy life.

6. If you desire peace, tranquility, and comfort, you can find it all in the remembrance of Allah the Almighty.

7. You should know with certainty that everything that happens occurs in accordance with divine decree.

8. Do not expect gratitude from anyone.

9. Train yourself to be prepared for the worst eventuality.

10. Perhaps what has happened is in your best interest, even though you may not comprehend how that can be so.

11. Everything that is decreed for the believer is best for him.

12. Enumerate the blessings of Allah the Almighty and be thankful for them.

13. You are better off than many others.

14. Relief comes from one hour to the next. Indeed, with each difficulty there is relief.

15. In both times of hardship and ease, one should turn to supplication and prayer, either patiently contented or thankful.

16. Calamities should strengthen your heart and reshape your outlook in a positive way.

17. Do not let trivialities be the cause of your destruction.

18. Always remember that your Lord is Oft-Forgiving.

19. Assume an easy-going attitude and avoid anger.

20. Life is bread, water, and shade; so do not be perturbed by a lack of any other material thing.

(And in the heaven is your providence and that which you are promised.) (Adh-Dhariyat 51: 22)

21. Most evil that is supposed to happen never occurs.

22. Look at those who have more afflictions and be grateful that you have less.

23. Bear in mind the fact that Allah the Almighty loves those who endure trials with steadfastness, so seek to be one of them.

24. Constantly repeat those supplications that the Prophet (peace and blessings be upon him) taught us to say during times of hardship.

25. Work hard at something that is productive, and cast off idleness.

26. Do not spread rumors and do not listen to them. If you hear a rumor inadvertently, do not believe it.

27. Know that your malice and your striving to seek revenge are much more harmful to your health than they are to your antagonist.

28. The hardships that befall you atone for your sins, if you show patience.
*
This article has been taken with some modifications from the author’s book “Do Not Be Sad”.
By Sheikh `A’id Abdullah Al-Qarni.

The Ethics of Chivalry

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by Imam Zaid Shakir

Islam is not a religion of empty laws and strictures but one which points towards a higher ethical order.

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In the literature discussing Futuwwa, which has been translated as Muslim chivalry, there is the story of a young man who was engaged to marry a particularly beautiful woman. Before the wedding day, his fiancée was afflicted with a severe case of chicken pox which left her face terribly disfigured. Her father wrote to him informing him of the situation and asking if he preferred to call off the wedding. The young man replied that he would still marry his daughter, but that he had recently experienced a gradual loss of sight, which he feared would culminate in blindness.

The wedding proceeded as planned and the couple had a loving and happy relationship until the wife died twenty years later. Upon her death the husband regained his eyesight. When asked about his seemingly miraculous recovery he explained that he could see all along. He had feigned blindness all those years because he did not want to offend or sadden his wife.

From our jaded or cynical vantage points it is easy to dismiss such a story as a preposterous fabrication. To do so is to miss an important point that was not lost to those who circulated and were inspired by this and similar tales. Namely, our religion is not an empty compilation of laws and strictures. The law is important and willingly accepting it is one of the keys to our salvation. However, the law is also a means to point us toward a higher ethical end. We are reminded in the Qur’an, “Surely, the prayer wards off indecency and lewdness.”(29:45)

The Prophet Muhammad mentioned concerning the fast, “One who does not abandon false speech and acting on its imperatives, God has no need that he gives up his food and drink.” (Al-Bukhari) These narrations emphasise that there is far more to Islam than a mere adherence to rulings.

This is especially true in our marriages. Too many Muslims are involved in marriages that devolve into an empty observation of duties and an equally vacuous demand for the fulfillment of rights. While such practices are laudable in their proper context, when they are divorced from kindness, consideration, empathy, and true commitment they define marriages that become a fragile caricature. Such relationships are irreparably shattered by a silly argument, a few wrinkles on the face, unwanted pounds around the waist, a personality quirk or a whimsical desire to play the field to see if one can latch on to someone prettier, wealthier, younger, or possibly more exciting than one’s spouse.

These are issues that affect men and women. However, we men must step up and do our part to help to arrest the alarmingly negative state of gender relations in our communities. The level of chivalry the current crisis demands does not require that we pretend to be blind for twenty years. However, it does require some serious soul searching, and it demands that we ask ourselves some hard questions. For instance, why are so many Muslim men averse to marrying older or previously married women? The general feeling among the women folk in our communities is that if you are not married by the age of twenty-five, then you have only two chances of being married thereafter –slim and none. This sentiment pervades our sisters’ minds and hearts because of the reality they experience. Many brothers who put off marriage until they are past thirty-five will oftentimes marry someone close to half their age, passing over a generation of women who are intellectually and psychologically more compatible with them and would prove wiser parents for their children.

Despite this problem, and the clear social, psychological and cultural pathologies it breeds, many of us will hasten to give a lecture reminding our audience of the fact that Khadija, the beloved wife of our Prophet, was fifteen years his senior. We might even mention that she and several of his other wives were previously married. Why is it that what was good enough for our Prophet is repugnant to ourselves or our sons?

A related question would be, “Why are so many of our brothers so hesitant to marry strong, independent and intellectually astute women?” Many women in the West lack the support of extended family networks, which is increasingly true even in the Muslim world. Therefore, they must seek education or professional training to be in a position to support themselves if necessary, or to assist their husbands; an increasingly likely scenario owing to the nature of work in postindustrial societies. This sociological fact leads to women in the West generally manifesting a degree of education and independence that might not be present among women in more traditional societies and times – even though such societies are rapidly disappearing.

Many Muslim men will pass over talented, educated women who are willing to put their careers and education on hold, if need be, to commit to a family. The common reason given is that such women are too assertive, or they are not the kind of women the prospective husband’s mother is used to. As a result a significant number of our sisters, despite their beauty, talent, maturity, and dynamism are passed over for marriage in favour of an idealised, demure “real” Muslim woman. The social consequences of this practice are extremely grave for our community.

Again, we can ask ourselves, “To what extent does this practice conform to the prophetic model?” Our Prophet was surrounded by strong, assertive and independent women. His beloved Khadija, who we have previously mentioned, was one of the most successful business people in the Arabian Peninsula, and her wealth allowed the Prophet to retreat to the Cave of Hira where he would receive the first revelation.

Ayesha, despite her young age was an assertive, free-spirited, intellectual powerhouse who would become one of the great female scholars in history. The foundation for her intellectual greatness was laid by the Prophet himself who recognised her brilliance. Zainab bint Jahsh ran a “non-profit” organisation. She would make various handicrafts, sell them in the market and then use the proceeds to secretly give charity to the poor people of Medina. Umm Salama had the courage to migrate from Mecca to Medina, unescorted, although she was ultimately accompanied by a single rider. She also had the vision to resolve the crisis at Hudaybiyya. These were all wives of the Prophet. To their names we could add those of many other strong and dynamic women who played a major role in the life of the fledgling Muslim community.

Another issue that is leading to many otherwise eligible women remaining single relates to colour. If a panel of Muslim men, whose origins were in the Muslim world, were to choose Miss World, the title would likely never leave Scandinavia. No matter how beautiful a woman with a brown, black, or even tan complexion was, she would never be quite beautiful enough, because of her skin colour. This attitude informs the way many choose their wives. This is a sensitive issue, but it is one we must address if we are to advance as a community. We may think that ours is a “colourblind” community, however, there are legions of women who have been relegated to the status of unmarriageable social pariahs who would beg to differ.

God has stated that the basis for virtue with Him is piety; not tribe, race, or national origin. (49:13) The Prophet reminded us that God does not look at our physical forms, or at our wealth. Rather, He looks at our hearts and our deeds. (Muslim) We debase ourselves when we exalt what God has belittled. God and His messenger have belittled skin colour and body shape and size as a designator of virtue or distinction. What does it say about us when we use these criteria as truncheons to painfully bludgeon some of the most beautiful women imaginable into social insignificance?

Marriage is not a playground where the ego thoughtlessly pursues its vanities. This is something the chivalrous young man mentioned at the outset of this essay understood. It is an institution that helps a man and a woman pursue the purpose of their creation: to glorify and worship God and to work, within the extent of our capabilities and resources, to make the world a better place for those we share it with and for those we will leave it to. This role is beautifully captured in the Qur’an, “The believing men and women are the supporting friends of each other. They enjoin right, forbid wrong, establish regular prayer, pay the poor due, and they obey God and His Messenger. They expect God’s Mercy. Surely, God is Mighty, Wise.” (9:71)

Source: Emel Magazine Issue 67 April 2010

Someone just reminded me that ppl actually read my blog and that I didn’t post anything this Friday. I figured the special july 4th post would count and, well…for the other two of you, I couldn’t think of anything to write about! Now I’m just tired, I think I’ll take a little break from consistently blogging every week and we’ll see where it goes from here eh?

I think I may have spent a little too much time writing this year instead of trying to get a life and stuff, so let me try to do that pre/post Ramadanish…In the meanwhile please check out the archives, there is a lot of good content if you want to explore

Take care iA!