The Secret of Happiness

Here's what philosophers discovered about the secret of happiness.

Bertrand Russell

"Of all forms of caution, caution in love is perhaps the most fatal to true happiness."

It's out of character for someone like Bertrand Russell, a lover of mathematics, science, and logic, to dabble in something so negotiable as happiness. 

But his idea that happiness can be found in the surrender to visceral feelings of love rings true — and contemporary science seems to be on his side.

Friedrich Nietzsche

"Happiness is the feeling that power increases - that resistance is being overcome."

For Nietzsche, the famous mustachioed nihilist, happiness is a kind of control one has over their surroundings.

The German philosopher wrote frequently on the impacts that power (and a lack of power) can have on people's lived experiences. When people resist, they take back their agency. That sense of self can then turn into happiness.

John Stuart Mill

"I have learned to seek my happiness by limiting my desires, rather than in attempting to satisfy tem."

John Stuart Mill was a titan of liberalism, perhaps its most important figure in history. He spread the gospel of liberty wherever he could.

When it came to happiness, he adopted the wisdom of the ancient Greeks. Instead of inundating his life with goods, Mill believed in utilitarianism. He believed in using things for a purpose, and if they served no purpose, he banished them from his life.

Socrates

"The secret of happiness, you see, is not found in seeking more, but in developing the capacity to enjoy less."

For Socrates, one of the greatest ancient thinkers, happiness doesn't come from external rewards or accolades. It comes from the private, internal success people bestow upon themselves. 

By paring down our needs, we can learn to appreciate simpler pleasures.

Confucius

"The more man meditates upon good thoughts, the better will be his world and the world at large."

Confucius' sentiment about happiness has echoed through history in books such as "The Power of Positive Thinking" and recent research in cognitive behavioural therapy, which seeks to help people see the connections between their thoughts, feelings, and behaviours.

According to a Confucian mindset, happiness is a self-fulfilling prophecy that replicates itself the more we find reasons for its existence.

Seneca

"The greatest blessings of mankind are within us and within our reach. A wise man is content with his lot, whatever it may be, without wishing for what he has not."

Beloved by contemporary philosophy nerds like the investor Nassim Taleb and marketing whiz Ryan Holiday, the Stoic philosopher firmly believed in what psychologists would now call the "locus of control."

For some people, the locus lives externally. They feel like outside forces guide their actions. For others (in Seneca's mind, the happy ones), the locus lives within. 

Lao Tzu

"If you are depressed you are living in the past. If you are anxious you are living in the future. If you are at peace you are living in the present."

Translated simply as "Old Man," nobody is quite sure who Lao Tzu really was. But the figure's wisdom on living in the moment has transcended millennia.

And psychologists uphold its benefits.

Some research suggests people report the greatest happiness when they are engaged in things that require their full and present attention: good conversation, creative tasks, or sex.

Soren Kierkegaard

"Life is not a problem to be solved but a reality to be experienced."

Before there was the stellar mash-up Twitter account Kim Kierkegaardashian, there was the Danish philosopher who inspired it. 

Kierkegaard was of the mind that happiness comes from being present in the moment and enjoying the ride. Once we stop turning our circumstances into problems and start thinking of them as experiences, we can derive satisfaction from them.

Henry David Thoreau

"Happiness is lke a butterfly; the more you chase it, the more it will elude you, but if you turn your attention to other things, it will come and sit softly on your shoulder." 

Perhaps unsurprisingly, the transcendentalist author and advocate for civil disobedience took a passive approach to happiness.

As he detailed in "Walden," Thoreau preferred to break convention. He avoided habit. Perhaps through the commitment to randomness, he thought, he could find some larger, more cosmic sense of happiness. 

Prophet as a Social Activist

The deeds of the Prophet, even before that time, were in accordance with his noble character and the teachings which he later received. One of the major aims of his career was social reform. Even before Islam, the rite of Haj was observed at the Kaaba, and war was forbidden in that sacred month. Once when this ban was violated and a visiting tribe’s members were looted and their local protector killed, a war broke out.

The war ended according to an agreement known as the Hilf-al-Fudul. According to M. Akhtar Muslim, in Quran aur Insani Huquq (‘The Quran and human rights’), around the year 586 CE, another trader visiting Makkah was deprived of his goods without being paid. He cried out for help. With regard to this, Dr M. Hamidullah writes in Muhammad Rasulullah (‘Muhammad the Prophet of Allah’) that Al-Zubair, the head of the Prophet’s family, convened a meeting. In this meeting, in which the Prophet took part as a young man, it was decided to bring a group into action under the revived Hilf-al-Fudul.

According to some scholars ‘fadal’ also means ‘right’, the plural of which is ‘fudul’. Therefore, one of the meanings of this could be, ‘the agreement for the protection of rights’. The group’s activists pledged to come to the help of anyone who had been wronged in Makkah, without discrimination, to favour the weak and downtrodden against their powerful persecutors. The tribes of Taim, Zuhra, Muttalib and Hashim took the oath for this agreement.

The important objectives and clauses of the Hilf-al-Fudul were as follows: lawlessness would be done away with; security of the travellers and newcomers would be ensured; victims of cruelty would be helped regardless of whether they were residents of Makkah or visitors; and the powerful persecutors would be stopped from being unjust to the weak. Dr M. Hamidullah in Rasul-i-Akram ki Siyasi Zindagi (‘The political life of the Prophet’) describes the oath as: “We swear by God that we will together become one (strong) hand. This hand will remain by the side of the weak and will continue to be raised against the strong and the unjust until the persecutor returns to the persecuted his right. This will remain so until the sea keeps the seashells wet and the hills of Hira and Thabir remain in their place. There will be equity in our society.”

The last sentence can mean that even the most humble of citizens would be able to challenge and demand redress from the most powerful. Only a handful of tribes participated in the Hilf-al-Fudul, yet it was a revolutionary agreement, the fundamental principle being non-alliance. Previously, all help had been given on the basis of tribes and the pacts made with them.

In this pact, it had been agreed that anyone and everyone who had been wronged, could ask for help. They went so far as to say that even those strangers and travellers who belonged neither to Makkah nor to any of its tribes would be eligible for help.

Previously, travellers were an open target for persecution. Not only were they robbed, but often their wives and daughters were taken away from them forcibly.

Another reason for its being a revolutionary agreement was that the Hilf-al-Fudul was not based on social class. Anyone who had been wronged, whether he was a free person or a slave, rich or poor, was eligible for help. Through this agreement, to a large extent Makkah became safe for the weak, the persecuted and strangers. The activists, acting with great speed, saw to it that the person who had been wronged was given back all that had been taken away from him forcibly.

Very soon, powerful thugs, including Abu Jahal, started to fear reprisal from the activists. The Makkans can be truly proud of the fact that at the time when the whole world was steeped in darkness and injustice, these conscientious activists were able to provide free protection and justice to the weak and the helpless through their humanistic ideals. In trying to create some kind of law and order in Makkah, the activists of the Hilf-al-Fudul were really helping to formulate some laws based on the concept of modern-day human rights. Dr M. Hamidullah says that the law of Islam in its early phase was the customary law of Makkah until such time as parts of it were specifically amended or abrogated. The principles of the Hilf-al-Fudul can safely be said to be a part of the law of Islam.

Even though many of the participants of the agreement remained non-Muslim, the Prophet kept acting on it after his declaration of Islam. He is reported to have said later: “Even if red camels were given to me in exchange for the Hilf-al-Fudul, I would not accept them.” This agreement can also be looked upon as the beginning of the attempt to codify laws and enforce a policing system with the objective of establishing peace and equity through practical social activism.

The pact also gives Muslims a precedent for the moral responsibility of all citizens to protect the weak and to speak for them, to critique the rulers and the powerful and the concept of establishing citizens’ groups that advocate and lobby for social rights.

Prophet, Father of Universal Human Rights

Prophet Muhammad was the best example and the greatest leader who came to promote human welfare. Allah sent him as a “mercy to the worlds.” As a Prophet and Messenger of Allah, his mission was to guide human beings to the path of truth and salvation. He, however, did not limit his work to preaching faith and prayers alone; he also emphasized helping all human beings, regardless of their races, colors or religions. He was good to all human beings.

From the beginning of his mission until he left this world, Prophet Muhammad emphasized that all human beings are one family, descending from the one and same father and mother, Adam and Eve. He spoke against racial or color discrimination. He spoke against tribalism and against all kinds of prejudices. There is not a single incident or a single statement in which he showed directly or indirectly any prejudice against any person of any race, color or tribe. In the society in which he was born such discrimination were common; but he always spoke against them and reminded his followers to treat all people with respect. He emphasized justice towards all people. He was just not only to Muslims, but also to non-Muslims. He was just not only to his friends but also to his enemies. Allah gave him the message of universal justice: “O you, who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah. For Allah is well-acquainted with all that you do”. Al-Ma’idah 5:8).

Prophet Muhammad - peace be upon him- preached this message and practiced it in the best way. Neither in the time of peace nor in the time of war he did injustice to his enemies. Actually, in many instances when he defeated his enemies in battles, he forgave them and let them go free.
He emphasized the human rights of all people. Before Prophet Muhammad there was no concept of universal human rights; it was he who gave the world this idea that all human beings have some God-given and inalienable rights. He spoke about the rights of life, right of basic necessities of life, right of property, protection of honor, personal freedom, freedom of expression, freedom of conscience and conviction, equality before law, the right of consultation. It was he who taught that women must be treated with respect and honor. It was he who taught the dignity of workers and said that workers should be given fair wages and paid promptly. It was Prophet Muhammad - peace and blessings of Allah be upon him - who taught the first time in history that rulers are responsible before their people and they can be removed by the people.

Prophet Muhammad taught kindness to family, love of children, respect of parents and elders and kindness to neighbors. He told us that even if our parents or other relatives reject Allah’s message and continue in their unbelief or idol worship, we should not mistreat them. We should not follow their wrong ways, but in worldly matters we should be good to them. He told us that we should treat all our neighbors with care and kindness. He told us, “He/she is not a believer who eats while his neighbor is hungry.” He did not distinguish between a Muslim and non-Muslim in this humanitarian treatment of relatives and neighbors.

Prophet Muhammad was not only kind to Muslims; he was also kind and respectful to non-Muslims. He listened to their arguments and answered them in the nicest manner. He criticized their misconceptions and gave them the message of Islam, but never forced them to accept Islam. Some of his own relatives did not accept Islam but the Prophet did not mistreat them even when he had full powers to do that. He rather helped them whenever they were in need. He taught kindness to neighbors and to all relatives whether Muslims or non-Muslims. Prophet Muhammad never allowed fighting any person or group unless they attacked first. He urged peaceful relations, agreement and treaties and he reminded his followers to observe all treaties and covenants as long the enemies observe them. 

Prophet Muhammad - peace be upon him - also gave us a perfect example of a humanitarian leader. In his early age, before Allah appointed him as His Prophet and Messenger, Prophet Muhammad was known as an honest, trustworthy and truthful person. He was called al-Sadiq and al-Amin. It was due to his loving and peaceful character that Quraish asked him to arbitrate in their dispute on who should place the Black Stone in the wall of the Ka’bah when they were repairing its building. It was due to his humanitarian spirit that he joined a group of noble people in Makkah who wanted to protect the widows, orphans or strangers in their city. He joined the Hilf al-Fudul and even after he became the Prophet of Allah, he continued speaking highly of this group, its humanitarian efforts and indicated his willingness to respond to them whenever they would call.
When the leaders of various tribes in Makkah made life difficult for Prophet Muhammad; surrounded his house and came to kill him; the Prophet did not leave his home without making sure that anything that he had borrowed or kept as a trust with him must be returned to its rightful owners, although some of them turned against him and became his enemies because of his message of Islam. This is a most unique example of sincerity and honesty as well as of humanitarian spirit. 

It is reported that after the Hijrah while the people of Makkah were still his enemies, it came to the attention of the Prophet that they were going through shortage of food due to some famine; the Prophet immediately sent some food for them from Madinah. This is another unique example of humanitarian spirit towards the enemies, even when they are at war. Prophet Muhammad never allowed the starvation of any person, even animals. He warned about Allah’s punishment of hell for a woman who kept a cat in some place, did not allow the cat to go out nor gave her food or water. The poor cat died of starvation. On the other hand, the Prophet praised a person who gave water to a very thirsty dog and thus received special blessings of Allah. There are many examples of his compassion and kindness towards the animals. 

As the leader of the community, in Madinah, the Prophet used to receive charity (Sadaqat and Zakat), but he never used it on himself or his family. He was, however, very generous in helping the poor people. He used to give with such a generosity that people used to say that he gives like a person who does not fear poverty. Beside teaching and preaching the message of Allah, it was his mission to remove the suffering of all people. 
It is important for us Muslims to remember this humanitarian spirit of Islam. We should be kind and generous towards all people. Because of the lack of understanding of the humanitarian nature of Islamic teachings and humanitarian example of Prophet Muhammad - peace be upon him - many Muslims today think that our social work, relief work and humanitarian efforts should be only directed towards Muslims. 

We lag behind in supporting the humanitarian causes here in America and around the world. This is against the clear teachings and spirit of Islam. We should emphasize more and more humanitarian works. We should establish institutions for the assistance of all poor people, regardless of their religions. We should feed the hungry, provide clean water and clothes to those who are in need. We should establish medical clinics for free treatment of all those who are sick and need our help and assistance. We should take care of the senior citizens, orphans and widows to the best of our capacities. We should organize systematic relief programs for those who are victims of natural or man-made disasters everywhere in the world. We should establish educational institutions not only for Muslims but also for others. Just as da’wah is important; humanitarian work is also very important. Actually no successful Da’wah work can be done without sincere humanitarian work. 

TIME TO REVIVE SIR SYED'S SPIRIT

Symposium with Muslim Clerics on, " TIME TO REVIVE SIR SYED'S SPIRIT"

If Muslims wish to rise and live with self respect like any other citizen of India, they will have to keep away from electoral politics for a while and, instead, concentrate on educations.

A segment of Hindus may not like the sight of Muslims,but 75% of Hindus are secular. They are the best protectors of India's secularism. Muslim candidates now have just become a red rag to even secular Hindus who rally behind the non secular parties, turning every election into a Hindu-Muslim one.

Muslims need to become like the Parsis or, better still, behave the way the Chinese Indians do in Kolkata,they focus on dentistry or [their] shoe business, go out to vote on polling day and return to work and Muslims? They hold meetings at night, cook deghs (huge vessels) of biryani, and work themselves into a frenzy. They think the burden of secularism rests on their shoulders. They need to educate their people and make them self-reliant.

I say that Muslims will have to keep away from contesting elections. This seems to be the only way of ensuring that elections don’t turn into a Hindu-Muslim one. Muslims should keep a low profile. Go ahead and vote the party of their choice. But after that, play the role of a citizen. If people don’t get electricity, protest with others. You can’t be forgiving of those for whom you voted only because they can keep the BJP out of power. This is what angers aspirational Hindu social groups.

Most narratives of Muslims have a strong element of self-criticism. Almost all vented their ire against Muslim clerics. Did they have to direct Muslims which party they should vote for? Didn’t they know their recklessness would trigger a Hindu polarization? Unable to fathom their irresponsible behavior, some plump for conspiracy theories. It therefore doesn’t come as a surprise to hear Obaidullah Nasir, editor of the Urdu newspaper Avadhnama, say, “They take money from the Bharatiya Janata Party to create confusion among Muslims. I got abused for writing this. But how else can you explain their decision to go public with their instructions to Muslims?”

Poet Ameer Imam, who teaches in a college in the Muslim-dominated Sambhal constituency said, “Muslims will have to tell the maulanas that their services are required in mosques, not in politics. When Muslims applaud their rabble rousers, can they complain against those in the BJP? Most will assume that Muslims fear the communal cauldron that Uttar Pradesh has become will be kept on the boil. But this is not what worries them. Not because they think the Bharatiya Janata Party in power will change its stripes, but because they fear Muslims will feel so cowered that they will recoil, and live in submission. “their agony arises from being reduced to second-class citizens, of becoming politically irrelevant.

Career Option The Indian Armed Forces

The most difficult stage in a teenager's life comes when it is time to contemplate professional goals or chalk out a career path. Many teenagers, out of high school and college, are confused and aimless about what they want to do in life. Children come in social contact with doctors or teachers often, so that they may subconsciously think of these professions as obvious career options. But, away from such mainstream professions, there are as many off-beat professions today as there are ideas floating around. At such times, as parents of a teenager, you have to be aware of the various career optionsyourselves so that you can guide your son or daughter well. Today, here in the massive 1000 siiting auditirium of Axis Coaching, for the students of UCI, kakadev, we will dwell over one such career option - the Armed Forces. It is a matter of honour and pride to join the Armed Forces as these personnel are looked upon as saviours or defenders of nations and its people. It is one of the few noble professions left today. The Indian Armed Forces comprise three arms or services, that of the Army, Navy and Air Force. Apart from defending the borders from external threats, the Armed Forces are often involved in humanitarian missions like the UN Peacekeeping forces and in disaster management. In the event of earthquakes, floods or avalanches, the Army, Navy and Air Force are the first to reach the disaster-prone areas for search and rescue missions. In the recent tsunami disaster, the Indian Navy did yeomen service in sending its ships and its men with food and medicines to Sri Lanka for relief operations. The Indian Military Academy's Chetwood Hall bears an inscription, which reads: "The safety, honour and welfare of your country comes first, always and every time. The honour, welfare and comfort of the men you command, come next. Your own ease, comfort and safety comes last, always and every time." That truly epitomizes what a solider stands for and what he should be. Selfless service for the nation and its people is a soldier's brief, which he is trained to follow unfailingly. But, apart from that, the military also offers a great opportunity for growth and a good life. Today, even women are welcome in the Armed Forces in education, logistics, air traffic control and legal branches. Let us see what you stand to gain by joining the Armed Forces. 1) Head start In the Armed Forces, you get to begin your career early in life. Candidates begin their career and training when they are anywhere between 15 - 20 years of age, of course, eligibility varies from country to country. Some countries have conscription or compulsory enrolment, but most modern democracies do not have such a provision. The training period can be anywhere from one to three years, again depending on your nationality. Aspirants can join as officers or in non-officer cadres as ratings, but both follow different career patterns. The officers, of course, are entitled to greater privileges and perks. An advantage of this early head start in career is that after 10 -15 years of service, you are still young enough to choose a career outside the Armed Forces, if you so desire. Moreover, the military training and service, by its very nature highly equips you for other jobs, say in managerial positions. Naval personnel can make a smooth transition to Merchant Navy and Air Force pilots can shift to commercial airlines without much ado. 2) Training Training and education in most defence academies is free or, at least, highly subsidized. Considering the prohibitive costs of education in other streams, this is quite a scream. Academies around the world have tie-ups with university programs and along with military training you stand to get a graduate degree or a diploma. Military training lays great emphasis on physical fitness and discipline. In India's National Defence Academy, every cadet's study table has Rudyard Kipling's inspirational poem, 'If' framed. That singularly epitomizes what the academy training seeks to achieve. As part of the training, you will get to indulge in a wide variety of sports - from sailing and mountaineering to horse-riding and rifle shooting. Later, into the service you can continue with the adventure sports either as a hobby or take it up seriously as a profession. The silver medalist in shooting in Olympics 2003, Major Raghvendra Singh Rathore is a professional archer apart from being an Army officer. Indeed, it was his Army training and coaching which has been instrumental in his success. 3) Leadership skills Soldiering is all about facing situations whether it is waging wars, encountering militants or going on humanitarian missions. Soldiers have to rise up to difficult challenges, offer succour and battle with life and death - all this amidst great expectations from people. If you relish challenges and like to live on the edge of life, then this is the job for you. Life in the Armed Forces also gears you to rise above individual aspirations, forget differences and work as a team towards a common aim. It calls for great leadership skills and fosters the spirit of camaraderie which shall stand in good stead in any walk of life. 4) Broadening of horizons (Lateral education) Armed Force personnel get posted in a variety of places - islands, forests, mountains and even deserts. They come in contact with varied flora and fauna, heritage, cuisines, people and culture - which is like lateral education for their children and families. They get to dine with the kings and sup with the commoners, so to say. Such kind of living makes them truly cosmopolitan. After a while, the distinction of race, caste and creed disappears and they assume truly homogenous identities. In a country like India, with its diversities, inter-caste marriages in the Armed Forces are rampant and you get to see national integration at its best, here. 5) Travel While they get posted in interesting and remote places, the personnel also get great opportunities to travel. The Indian Navy's motto has been: "Join the navy and see the world". But that holds true of all the three services of the Armed Forces. Today, as the world is shrinking, there is a lot of interaction and as such the military personnel are constantly touring foreign countries for expositions or exercises, whether it is air shows, fleet reviews or peacekeeping missions. Many go on diplomatic postings or are sent for undergoing certain formal courses. 6) Pay and perks The pay scales in the Armed Forces are fairly competitive and in most cases, the perks include accommodation. The living quarters - the cantonment areas or the designated townships - invariably have good surroundings and are ordered. The officers are the cream of society, and they have an unmistakably enhanced quality of life. Contrary to some notions, the Armed Force personnel are not war-mongers; they are simply conscientious soldiers carrying out the duty of defending their nation against external threats. But there are facets to their work which many of us do not know. A career in the Armed Forces makes for a wholesome personality, and indeed, a wholesome life.