Say: Who hath forbidden the beautiful (gifts) of Allah, which He h" /> Say: Who hath forbidden the beautiful (gifts) of Allah, which He h" /> Say: Who hath forbidden the beautiful (gifts) of Allah, which He h" /> Egypt's Dar Al-Ifta | Happiness and Joviality as Moral Va...

Happiness and Joviality as Moral Va...

Egypt's Dar Al-Ifta

Happiness and Joviality as Moral Values

Happiness and Joviality as Moral Values

Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand. (AL-A’RAF: 32)

It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah's) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him). (AL IMRAN: 159)

Happiness as a Concept:
Happiness, in its aspect as a moral value within a society, implies the exchange of mutual affection among individuals as well as the performance of good deeds. It encompasses bringing pleasure to those who surround you, whether members of one’s family or the broader society. Lasting happiness is the satisfaction of one’s soul, which includes serenity, righteousness, and anticipation that one’s hopes will be realized.

Happiness can be achieved by sharing in the joys of others and bestowing upon them happiness and affection. Indeed, happiness can be defined as altruistic behavior and lack of selfishness.

-Happiness and Giving Due Importance to Beautifying oneself and Looking Good:
Islam clearly and unambiguously calls towards enjoyment of the life of this world and the beauty therein, so long as it is done with purity. That is, so long as one sticks to what is lawful and bears no resemblance to that which is oppressive, transgresses limits, or constitutes aggression. Finding beauty and adorning oneself therewith is incumbent upon every Muslim five times a day, linked up as it is with the performance of canonical prayers and setting out towards the mosque. Going about in beautiful forms with lovely appearances brings happiness to Muslims, causing them to feel proud and honored as they set about to worship their Creator. Simultaneously, it enlightens others as to the internal and external purity displayed by Muslims as they approach worshiping their Lord in a spirit of happiness and joy.

God u tells us ” O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters. Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who

By way of Al Baraa, who related, “Never did I see anyone who looked finer in a red suit than the Prophet s.” Some of my companions related that Malik said,. “Its collar was close to his shoulders.”

By way of Aisha, who said, “I used, habitually, to adorn the Messenger of God with the finest fragrances or beauty aids available, nor did I cease to apply them to himuntil I could perceive the glistening of his head and beard.”

By way of Malik Ibn Nadla Al Jushamy, who said, “I came to the Prophet wearing but a simple garment, and he asked me, ‘Have you any wealth?’ I responded, ‘Yes.’ He said, ‘From where or whom did you acquire this wealth?’ to which I responded, ‘God has bestowed upon me camels, sheep, horses, and slaves.’ Hethen said, ‘Since God has bestowed wealth upon you, let the effects of these blessings from God and the dignity with which he has endowed you be apparent upon you.’”

The Prophet's Joviality with Children, both within and without His own Family:
By way of Yaala Ibn Murra Al Aamiry, who said, “We were with the Messenger of God and invited to partake of food when, suddenly, Al Hussain began to play in the street. The Prophet then rushed ahead of the group and held out his hands, whereupon Al Hussain took to going this way, then that way, and he continued to make him smile and laugh until he caught him, whereupon he placed one of his hands upon his chin and the other behind his head, between his ears, hugging and kissing him. Then, the Messenger of God announced, ‘Hussain is a part of me and I am a part of him. God loves whoever loves him, and Al Hassan and Al Hussain are, each one of them, a lion among lions.’”

The Prophet would dance with Al Hassan and Al Hussain. Abu Huraira said, regarding this, “These two ears of mine heard, just as these two eyes of mine saw, the Messenger of God as he held onto, with both of his hands, sometimes Hassan and sometimes Hussain. He would hold on to the boy and the boy would place his feet against the feet of the Messenger of God, as he playfully chided, ‘With frailty and short strides shall ye ascend, Oh ye of the tiny eyes,’ as the boy continued his ascent until his feet were upon the chest of the Messenger of God and he would say to him, ‘Release!’’ He added, “Then, he would kiss him, following the kiss up with the supplication, ‘Dear God, bestow Your love upon him; truly, he is beloved of me.’”

By way of Abdullah Ibn Al Harith, who said, “The Messenger of God used to line up Abdullah, Ubaidullah, along with many others from among Abbas’ children, then announce, ‘Whoever gets to me first shall have such-and-such as his reward,’ and they would compete with one another, racing towards him and falling upon his chest and his back. Then, he would hug and kiss them.’”

By way of Katheer Ibn Al Abbas, who said, “The messenger of God would bring us together –me, Abdullah, Ubaidullah, and Qutham- then, he would spread his arms out like this and remove himself to some distance, saying, ‘Whichever of you is the first to get to me I will give such-and-such a thing to.’”

By way of Ibn Abbas, who said, “When the Prophet drew near to Mecca he was received by the young boys of Bani Abdulmuttalib. He lifted up one of them in his arms, carrying another on his back.”

According to Anis, “Many, many times the Prophet addressed me as, ‘Oh you of the two ears!’” Abu Usama then said, “That is, he was joking with him.”

By way of Anis, who said, “The Messenger of God bestowed upon me a symbolic name due to the qualities of a certain type of green leafy vegetable which I cultivated.” That is, the vegetable itself, due to its rapid action and acidic flavor, became known as “Hamza,” and Anis, as a cultivator of the plant, earned the nick-name “father-of-Hamza.”

The Value of Play as it Relates to Bringing Children up in Happiness:
Aisha said, “The Prophet was concealing me as I watched some Abyssinian men who were playing in the mosque, when Umar came along and upbraided them, but the Prophet said, ‘Leave them alone. The Bani Arfida (a nick-name of the Abyssinians) are no threat.”

According to Saheeh Muslim, Aisha said, “By God, I did, indeed, observe the Messenger of God to stand at the door of my apartment, shielding me with his cloak, in order that I might watch them as they played. He continued to stand there, on my account, until I myself departed. This he did despite the fact that my judgment, at that point, was that of a very young girl whose main concern was to be entertained.”

By way of Aisha, who said, “I used to play with dolls even after I went to the Messenger of God, and I had friends who played with me. Whenever the Messenger of God came into the room, they would slip behind something so as to hide from him. He would, then, send them my way so that they would play with me.”

We hear from Aisha, who said, “The Messenger of God returned from the Battle of Tabuk or Khaibar and found her shelf was covered. When the wind blew, a portion of the shelf’s covering was displaced such that some of Aisha’s dolls showed. He said, ‘What have we here, Aisha?’ and she replied, ‘My dolls.’ Heobserved, among them, a horse which had delicate wings, and said, ‘What is this that I see in their midst?’ to which she said, ‘a horse.’ He said, ‘And what is this that is upon him?’ She said, ‘Wings.’ He asked, ‘A horse with two wings?’ and she said, ‘Have you not heard that Soloman had a winged horse?’ Then she said, ‘At that he laughed so heartily that I could see clear back to his molars.’”

This is demonstrative of the way in which the imagination of youths can be activated as well as how to show respect for their minds and thoughts.

By way of Anis, who said, “The Prophet was the best of mankind as regards his manners and morals. I had a brother who was called Abu Umair.” He continued, “I considered him to be no more than a recently weaned very young child, but, whenever he came, Hewould address him gently and repeat to him a rhyme, inquiring as to what was going on in regards to a particular source of amusement for him with which he loved to interact. From time to time, the appointed hour of prayer would arrive while he was in our home, and he would give an order regarding the blanket which was spread out beneath him, such that it would be rid of such dust as may have accumulated upon it by means of sweeping and smacking it. Then, he would stand up and we would line up behind him as he led us in the canonical prayers.

This is a demonstration of the way in which the Prophet treated children with gentle kindness and drew them closer to him. He would express interest in the games they played with what simple things they found handy, all of which had the effect of encouraging youths to spend time in the presence of the Prophet and develop pride in their own identities. You can also see, in these scenarios, hisdedication to bringing joy and happiness to those who were near him.

Bringing Happiness to the Family and the Society:
Aisha said, “Sawda visited us one day and the Messenger of God took a seat between us, one of his legs in my lap and the other in her lap. Then, I prepared a meal consisting of meat, broth, and flour for her, saying, ‘Eat!’ She refused. Then, I said, ‘Look, you can either eat it or I will rub it on your face.’ Still, she refused, so I took some of it off of the platter and rubbed it on her face. Then, the Messenger of God removed his leg from her lap as she came towards me, grabbing something off of the platter to smear upon my face, all the while the Messenger of God laughing.”

By way of Um Khalid Bint Khalid, “The Prophet was presented with a garment inside of which was a small, black, square garment bearing insignia, so he said, ‘Who do you think ought to wear this?’ Everyone was silent, and he said, ‘Bring Um Khalid to me.’ She was carried to him upon a stretcher and he took the insignia bearing garment in his hand and dressed her in it, saying an invocation intended to convey his wish to see her live a long and prosperous life. It had upon it a green or, perhaps, a yellow symbol, and Hesaid, ‘Oh Um Khalid, how beautiful it is’ in the Abyssinian language.”

The Prophet trained his companions to love getting to know and establish ties among various blood-lines and nationalities as well as among different religious communities. The Prophet s, did not speak Abyssinian fluently nor did he oblige his companions to learn it, so, his use there-of does not render it a Sunna. Rather, he made use of it in order to spread happiness and joy among his companions, particularly those who had preceded him in immigration by going, first, to Abyssinia. He demonstrated that it is just fine to use a language in that manner, and that there is a social grace associated with getting to know and communicate with others by using certain words particular to their language. Hewould sometimes engage in such a thing as a means of expressing affection. Such examples in no way justify expanding the practice to such an extent that one claims another’s language as his own, with or without cause, a phenomenon rooted in the loss of cultural identity and distinctiveness of civilization.

By way of Al Hassan, or, Jabir Ibn Abdullah, who said, “I prayed the noon or the mid-afternoon prayer with the Messenger of God, and, once he had closed his prayer, he said to us, ‘Stay where you are.’ Then, he said, ‘A container filled with sweets’ and began passing it from man to man, one tasting it after the other, until he came to me. I was but a young boy, and he gave me a taste, then asked, ‘Shall I give you more?’ to which I responded, ‘Yes,’ and he gave me a second portion due to my youth, and things went on in that manner until he came to the last of the group.”

By way of Anis Ibn Malik, who related that a man sought the financial support the Messenger of God, and he said, ‘Alright, then; I shall support you by means of the offspring of a she-camel.’ He then said, ‘Oh Messenger of God, what shall I do with the offspring of a she-camel?’ to which the Messenger of God responded, ‘I beg your pardon? Are camels given birth to by anything other than she-camels?’”

By way of Al Hassan, who said, “An elderly lady came to the Prophet and said, ‘Oh Messenger of God, pray that God will allow me to enter Paradise.’ He then said, ‘Oh Mother of So-and-So, old ladies are not able to enter Paradise.’” He continued, “So, she turned back, weeping, and he said, ‘Tell her that she will not enter Paradise as an elderly woman, for God u says, regarding the inhabitants of Paradise, ” We have created (their Companions) of special creation. And made them virgin - pure (and undefiled), Beloved (by nature), equal in age.”

Jabir Ibn Samura was asked, “Did you sit and visit with the Messenger of God s?” To which he answered, “Yes, many times. He used not to rise from the place where he performed the Dawn prayer, or, the Early-Morning prayer, until such time as the sun had risen. Then, once the sun was up, he would stand up. Those at the gathering would be speaking and mentioning things which used to transpire during the Days of Ignorance. They would laugh and he would smile.”

Hewould allow his companions the opportunity, while in his blessed presence, to boast and tell jokes, they laughing as he smiled back at them. Neither did he disrupt their happiness nor did he reproach them for laughing. Rather, he participated in their merriment by the simple act of smiling.

By way of Ibn Abbas and others, who said, “The Messenger of God used to make mention of things which transpired while he was living with his maternal uncles from the tribe of Banu Adiy Ibn Al Najjar, and, when he caught sight of the Utum of Banu Adiy Ibn Al Najjar, he recognized it, and said, ‘I used to play with a young girl from among the Ansar upon this Utum. I was, with the young men from among my maternal uncles, as a bird which used to land upon it.’ He then gazed upon the house and said, ‘This is where my mother bore me, and it is on the grounds of this home that my father, Abdullah, is buried. I learned how to swim in the wells of Banu Adiy Ibn Al Najjar.’”

-The Roles Played by Art, Poetry, and Singing in the Development of the Value of Happiness:
Poetry was recited in hispresence and he praised the performer as a means of encouraging his creativity and innovation as well as strategically using it for the development of the spirit of happiness found in the love of beauty and acknowledgment of its intrinsic value. By way of Abdullah Ibn Umar we hear that two men from the East stepped forward and jointly delivered a speech. The people were stricken by their eloquence, and the Prophet remarked, ‘There is a portion of articulate speech which is magical,’ or, ‘Truly, some forms of articulate speech comprise magic.’”

Al Rabe’a Bint Muawwadh said, “The Prophet arrived and entered at the time when our marriage was to be consummated. He sat upon the edge of my bed in just the same way you are now sitting, in relation to me. Some of our young girls started beating drums and commemorating those among my ancestors who had lost their lives at the Battle of Badr, when, suddenly, one of them said, ‘And among us is a Prophet who knows what tomorrow holds,’ whereupon Hesaid, ‘Leave that part out and go back to what you were previously saying.’”

The Prophet made use of a style of teaching built around observation and evaluation. So, when the girl said something which he disliked, he prohibited her from saying it and enjoined her to go back to what she had been saying theretofore.

By way of Anis Ibn Malik it was reported that the Messenger of God was walking around in Medina when he happened upon a group of girls playing their drums, singing, and saying, ‘We are young girls from Banu Al Najjar; If only we had Muhammad for a neighbor,’ whereupon the Prophet said, ‘God knows that, truly, I do love you girls.’”

By way of Aisha, who said, “Abu Bakr came to see me at a time when there were two young Ansari girls singing about what was said of the Ansar on the Day of Bu’ath.” She said, “These two are not what is known as ‘singing girls,’ to which Abu Bakr replied, “What’s this? How is it that Satan’s musical devices have made their way into the very home of the Messenger of God, on a holiday, no less?” The Messenger of God then said, “Oh Abu Bakr, Truly, every people has it festivals; this is Eid, our Feast Day.”

By way of Aamir Ibn Sa’ad, who said, “I went to see Qaratha Ibn Kaab and Abu Masood Al Ansari at a wedding when I caught sight of young girls as they sang. I then said, ‘You two have been companions of the Prophet since the days of the Battle of Badr; how is it that such things take place among you?’ They responded, ‘If you like, you may sit down and listen along with us, or, if you prefer, you may leave, but keep in mind that the Messenger of God loosened the constraints regarding engaging in frivolities when it comes to weddings.’”

By way of Bakr Ibn Abdullah, who said, “The companions of the Prophet used to play games with watermelons. However, when serious matters came up they showed themselves to be men. That is, they would use them in target practice.

The Role of Team Sports in Inculcating Happiness as a Virtue:
Allowing those who are still learning to participate in athletic activities has, as a natural component thereunto, the effect of releasing their pent-up energy, refining their ability to control their bodies, and increasing the amount and quality of the work they are able to perform. Beyond that, it facilitates character development and inculcates values while simultaneously aiding in the development of skills integral to personal, social, and emotional well-being.

By way of Salama Ibn Amru, who said, “The Messenger of God went out one day and happened upon a group of people from the market. Hesaid, ‘Take aim, oh Children of Ishmael, for your forefather was, indeed, an archer. I’m with “such-and-such” a group,’ he said to one of the teams. Then, they left off their game, keeping their hands still, to which Heresponded by saying, ‘What ails them?’ They said, ‘How can we target practice when you are with the Children of “such-and-such”?’ Hesaid, ‘Take ye, all of you, aim, for I am with you, one and all.’”

By way of Abdullah Ibn Umar, who relates that the Messenger of God set up a horse race, the track of those which were laden being from Al Hafya to Thaniyat Al Wada’, while the track of those horses which were bare began at Thaniyat Al Wada’ and ended at the Mosque of the Banu Zuraiq, noting that Abdullah Ibn Umar had been among those who participated in such races.

By way of Anis, who said, “The Messenger of God had a female camel called Al Adba’, who had never been overtaken in a race. One day a man from the outback came, riding upon his mount, and overtook her. This caused great consternation among the companions, who blurted out, ‘Al Adba’ has been beaten,’ whereupon the Messenger of God stated, ‘God, in His justice, never removes anything from this world except that which He placed into it.’”

Aisha, in describing a journey she accompanied the Messenger of God on, said, “Then, I raced him, overtaking him on foot. Later, once I had meat on my bones, I raced him again, but he overtook me, whereupon Hesaid, ‘This one is for that previous race.’”

Personal Happiness Derives from Neighbors and Friends who are Righeous:
By way of Nafi’ Ibn Abdulharith, who said, “The Messenger of God said, ‘Among the things which contribute to individual happiness are good neighbors, a restful means of transportation, and a spacious home.”
By way of Abu Musa, who reported that the Prophet said, “The analogy of a righteous companion as compared to an unrighteous companion is that of the distributer of perfume as compared to a person who works at the bellows. The distributer of fine scents may offer you a sample of his wares, or, you may make a purchase of thereof, or, at the very least, you will find his scent to be pleasant. As for the bellows worker, you will either suffer the loss of some article of clothing to burning, or, you will find his scent to be repulsive.”

By way of Abu Huraira, who tells us, “The Prophet said, “Individuals who are intimate friends tend to emulate one another’s behaviors and religious practices. Therefore, let each of you take careful appraisal of those with whom they forge strong bonds of friendship.”

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