Dought & clear - Guidelines and rulings on Hajj al-badal (proxy Hajj)

In our country there are some Hajj companies that offer Hajj al-badal
(proxy Hajj, i.e., Hajj on behalf of another), i.e., we give them
money – to cover the expenses ofHajj – and some seekers of knowledge
will do Hajj on our behalf. Is that permissible?
Praise be to Allah.
Many people have a careless attitude concerning Hajj al-badal. There
are guidelines, conditions and rulings on Hajj al-badal. We will
mention whatever we can of them, in the hope that Allah will cause
people to benefit thereby.
1.
Hajj al-badal is not valid in the case of theobligatory Hajj on behalf
of one who is able to perform Hajj himself.
Ibn Qudaamah (may Allah have mercy on him) said:
It is not permissible for one who is able to perform Hajj himself to
appoint someone else to perform the obligatory Hajj on his behalf,
according to scholarly consensus. Ibn al-Mundhir said: The scholars
are unanimously agreed that if a person is required to perform the
obligatory Hajj and he is able to perform Hajj, it is not acceptable
for someone else to perform Hajj on his behalf. End quote.
Al-Mughni, 3/185
2.
Hajj al-badal may be performed on behalf of a sick person who has no
hope of recovery, or one who is physically incapable, or one who has
passed away, but not on behalf of one who is poor or one who is unable
to do it because of political or security circumstances.
An-Nawawi (may Allah have mercy on him) said:
The majority (of scholars) are of the view that it is permissible to
appoint a proxy for Hajj on behalf of the deceased and one who is
incapable and has no hope of recovery. Al-Qaadi 'Iyaad gave the
reasonwhy the Maaliki madhhab differed from the majority concerning
this matter, which was that they thought that the hadeeth about
fasting on behalf of the deceased and doing Hajj on behalf ofthe
deceased was not sound. But this is not correct and the hadeeth is
sound. It is sufficient evidence of its soundness to note that Muslim
quoted it in hisSaheeh.
Sharh an-Nawawi 'ala Muslim, 8/27
The hadeeth to which an-Nawawi (may Allah have mercy on him) referred
and noted that some of theMaalikis regarded it asunsound is as
follows:
It was narrated from 'Abdullah ibn Buraydah that his father (may Allah
be pleased with him) said: Whilst I was sitting with the Messenger of
Allah (blessings and peace of Allah be upon him), a woman came to
himand said: I gave a slave woman in charity to my mother, then she
died. He said:"Your reward is assured, and she (the slave woman) has
been returned to you as an inheritance." She said: O Messenger of
Allah, she owed onemonth's fasting, should I fast on her behalf? He
said: "Fast on her behalf." She said: She never went for Hajj, should
I perform Hajj on her behalf? He said: "Perform Hajj on her behalf."
Narrated by Muslim, 1149
Al-Haafiz Ibn Hajar (may Allah have mercyon him) said:
Those who regard it as permissible to appoint a proxy for Hajj were
unanimously agreed that it is not acceptable for the obligatory Hajj
except when it is done on behalf of one who has passed away or who
isparalysed. That does not include the one who is sick, because there
is the hope that he may recover; or theone who is insane, because
there is the hope that he may come back to his senses; or the one who
is imprisoned, because there is the hope that he may be released; or
for the one who is poor, because there is the hope that he may become
independent of means.
End quote fromFath al-Baari, 4/70
The scholars of the Standing Committee were asked:
Is it permissible for a Muslim who has performed the obligatory Hajj
to perform Hajj on behalfof one of his relatives in China, because he
isnot able to travel in order to perform the obligatory Hajj?
They replied:
It is permissible for the Muslim who has performed the obligatory Hajj
on his own behalf to performHajj on behalf of someone else, if the
other person is not able to perform Hajj himself because he is
elderly, or sick with anillness from which there is no hope of
recovery, or because he has died, because of the saheeh hadeeths that
speak ofthat. But if the person on whose behalf he wants to perform
Hajj is not able to perform Hajj because of some temporary reason
which it is hoped will pass, such as illness from which there is the
hope that he will recover, or because of the political situation, or
if the route is not safe and so on, then it is not acceptable to
perform Hajj on his behalf. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 11/51
3.
Proxy Hajj (Hajj al-badal) cannot be done on behalf of one who is
financially incapable (and cannot afford to go for Hajj), because the
obligation of Hajj is waived for the one who is poor. Rather proxy
Hajj is done for the one who is physically incapable.
The scholars of the Standing Committee were asked:
Is it permissible for someone to do 'Umrahor Hajj on behalf of
hisrelative who lives far away from Makkah and does not have the means
of travelling there, even though he is (physically) able to do tawaaf
(circumambulation of the Ka'bah)?
They replied:
Your relative is not obliged to perform Hajj so long as he is not able
to afford it. It is not valid to performeither Hajj or 'umrah on his
behalf, because he would be physicallyable to do both if he was
present himself inthe holy places. It is only valid to do them by
proxy on behalf of one who has died or one who is physically unable to
do that himself. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan
Fataawa al-Lajnah ad-Daa'imah, 11/52
4.
It is not permissible for anyone to perform Hajj on behalf of another
unless he has already performed Hajj for himself. If he does do that,
then his Hajj counts for him and not for the other person.
The scholars of the Standing Committee said:
It is not permissible for a person to perform Hajj on behalfof another
person before he performs Hajj for himself. The basic principle
concerning that is the report narrated by Ibn'Abbaas (may Allah be
pleased with him), according to which the Prophet (blessingsand peace
of Allah be upon him) heard a man saying, Labbayk 'an Shubrumah (Here
Iam (O Allah, for Hajj) on behalf of Shubrumah). He said: "Have you
performed Hajj on your own behalf?" He said: No. He said: "Perform
Hajj on your own behalf, then on behalf of Shubrumah." End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abdullah ibn Ghadyaan
Fataawa al-Lajnah ad-Daa'imah, 11/50
5.
It is permissible for a woman to perform Hajj on behalf of a man, and
for a man to perform Hajj on behalfof a woman.
The scholars of the Standing Committee said:
Performing Hajj on behalf of another person is permissible, if the
proxy has already performed Hajj for himself. The same applies to
paying a woman to perform Hajj on behalfof your mother, because it is
permissible for a woman to perform Hajj on behalf of a woman or a man.
There is proven evidence from the Messenger of Allah (blessings and
peace of Allah be upon him) concerning that. End quote.
Fataawa al-Lajnah ad-Daa'imah, 11/52
6.
It is not permissible for anyone to perform Hajj on behalf of two or
more people in one Hajj, but it is permissible to do 'Umrah for
himself – or on behalf of someone else – and todo Hajj on behalf of a
different person.
The scholars of the Standing Committee said:
It is permissible to perform Hajj on behalfof one who has passedaway
and on behalf of one who is still alive but is unable to perform Hajj.
But it is not permissible for a person to perform Hajj once and make
it on behalf of two people. Hajj can only be done on behalf of one
person, and the same applies to 'Umrah. But if someone does Hajj on
behalf of one person and he does 'Umrah on behalf of another person in
the same year, that is acceptable so long as the pilgrim has already
performed Hajj and 'Umrah on hisown behalf. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Qa'ood
Fataawa al-Lajnah ad-Daa'imah, 11/58
7.
It is not permissible for anyone to have theaim of earning money by
performing Hajj on behalf of another; rather his aim should be Hajj
and reaching those holy places, and doing an act of kindness towards
his brother by performingHajj on his behalf.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
Performing Hajj on behalf of another person is something that is
mentioned in the Sunnah. A woman asked the Messenger (blessings and
peace of Allah be upon him): The command from Allah to His slaves to
perform Hajj has comewhen my father is an old man and cannot sit
firmly in the saddle; can I perform Hajj on his behalf? He said:
"Yes." In the caseof performing Hajj on behalf of another in return
for payment, if one's aim is the payment, Shaykh al-Islam [Ibn
Taymiyah] (may Allah have mercy on him) said: The one who performs
Hajj in orderearn a living will have no share in the Hereafter; as for
the one who takes payment in order to perform Hajj, there is nothing
wrong with that. But the one who takes payment in order to perform
Hajj on behalf of another should have the intention of using the money
he takes to help him to perform Hajj, and he should also have the
intention of meeting his companion's need,because the one who has
asked him to do it on his behalf is in need and is happy to find
someone who cando it in his stead. So he should have the intention of
doing an act of kindness towards him in performing Hajj on hisbehalf.
Then his intention will be good. End quote.
Liqaa'aat al-Baab al-Maftooh, 89, question 6
And he (may Allah have mercy on him) said:
It is unfortunate that many of those who perform Hajj on behalfof
others only do so in order to earn money. But this is haraam for them,
because it is notpermissible to do acts of worship with the intention
of worldly gain. Allah, may He be exalted, says (interpretation of the
new):
"Whosoever desires the life of the world and its glitter; to themWe
shall pay in full (the wages of) their deeds therein, and they will
have no diminution therein.
They are those for whom there is nothing in the Hereafter but Fire;
andvain are the deeds they did therein. And of no effect is that which
they used to do"
[Hood 11:15-16]
"But of mankind there are some who say: 'Our Lord! Give us (Your
Bounties) in thisworld!' and for such there will be no portion in the
Hereafter"
[al-Baqarah 2:200].
Allah does not accept any act of worship that is not done for Hissake,
and the Messenger of Allah (blessings and peace of Allah be upon him)
forbade earning money in places of worship. He (blessingsand peace of
Allah be upon him) said: "If you see anyone buying or selling in the
mosque, then say: May Allah not make your trade profitable."If this
has to do with the one who makes place of worship into a place for
earning wealth, and he is to beprayed against, askingthat Allah not
make his trade profitable, then how about those who make the act of
worship itself a meansof worldly gain, as if Hajj were a commodity or
a profession like that of a builder? You find theone who is asked to
perform proxy Hajj asking for more and bargaining, saying: This is too
little; this isnot enough; give me more, for So and so gave me such
and such, or So and so offered me such and such, and other such words
that turn acts ofworship into a profession. Hence the Hanbali fuqaha'
(may Allah have mercy on them) clearly stated that hiring a man to
perform Hajj on behalfof someone else is notvalid. Shaykh al-Islam Ibn
Taymiyah said: The one who performsHajj in order to earn money has no
share inthe Hereafter. But if hetakes on the task of performing it on
behalf of another for areligious purpose, such as if he intends to
benefit his brother by performing Hajj on his behalf, or if he intends
to do more acts of worship, du'aa'and dhikr in the holy places, then
there is nothing wrong with that and it is a sound intention.
Those who take on thetask of performing Hajj on behalf of others
should make their intention purely for the sake of Allah, may He be
exalted, and their intention should be to fulfil their desire to
worship around the House of Allah, remembering Him and calling upon
Him, as well as fulfilling their brothers' needs by performing Hajj on
their behalf. They should keep away from worldly intentions of earning
money. If they have nointention in their hearts other than earning
money, then in that case it is not permissible to take onthe task of
performingHajj on behalf of others. If a person takes on the task of
performing Hajj on behalf of another withthe proper intention, then
the money that he receives is all his, unless it was stipulated that
he should return anything that is left over. End quote.
Ad-Diya' al-Laami' minal-Khutab al-Jawaami', 2/477, 478
8.
If a Muslim dies without having performed the obligatory Hajj, and
hemet all the conditions of it being obligatory, then it is obligatory
toperform Hajj on his behalf from the wealth that he left behind,
whether he left instructions to that effect or not.
The scholars of the Standing Committee said:
If a Muslim dies without having performed the obligatory Hajj, and
hemet all the conditions of it being obligatory, then it is obligatory
toperform Hajj on his behalf from the wealth that he left behind,
whether he left instructions to that effect or not. If someone who has
already performed Hajj for himself performs Hajj on his behalf (i.e.,
on behalf of the deceased), then his Hajj on his behalf is valid and
is acceptable in fulfilment of the obligation. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Munayyi'
Fataawa al-Lajnah ad-Daa'imah, 11/100
9.
Will the one who performs Hajj on behalf of someone else have the
reward of Hajj in full and will he go back (free of sin) as on the day
his mother bore him?
The scholars of the Standing Committee said:
With regard to evaluating the Hajj that a man performs on behalf of
someone else, and whether it is like the Hajj he does for himself, or
is lesseror greater in virtue, that is known only to Allah, may He be
glorified. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd ar-Razzaaq 'Afeefi, Shaykh
'Abdullah ibn Ghadyaan, Shaykh 'Abdullah ibn Munayyi'
Fataawa al-Lajnah ad-Daa'imah, 11/100
And they said:
If a person performs Hajj or 'Umrah on behalf of another, with or
without payment, the reward for Hajj or 'Umrah will go to the one on
whose behalf he did it,but there is the hope that he will also have a
great reward, commensurate with his sincerity and his desire to do
good. For everyone who reachesal-Masjid al-Haraam and does a great
deal of different types of supererogatory acts ofworship there, there
is the hope that he will attain a great dealof good if his actions are
sincerely for the sake of Allah. End quote.
Fataawa al-Lajn ah ad-Daa'imah, 11/77, 78
Imam Ibn Hazm (may Allah have mercy on him) said:
It was narrated from Dawood that he said: Isaid to Sa'eed ibn
al-Musayyab: O Abu Muhammad, for whichof them is the reward, for the
one who performs Hajj or the one on whose behalf it is performed?
Sa'eed said: Allah's bountry, may He be exalted, encompasses both of
them.
Ibn Hazm said: Sa'eed (may Allah have mercyon him) spoke the truth.
Al-Muhalla, 7/61
Whatever the proxy does of good deeds other than the rituals of Hajj,
such as praying in the Haram, reading Qur'an, and soon, the reward for
thatwill go to him and not to the one who appointed him as his proxy.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
The reward for actionsconnected to Hajj will go in its entirety to the
one who appointed him as his proxy; with regard to the extra reward
for prayers and tawaaf that he does voluntarily outside of the rituals
of Hajj, and reading Qur'an, (that reward) will go to the one who
performs Hajj, not the one who appointed him as his proxy. End quote.
Ad-Diya' al-Laami' minal-Khutab al-Jawaami', 2/476
10.
The best is for a son toperform Hajj on behalfof his father, and for a
relative to perform Hajj on behalf of his relative, but if he hiresa
stranger to do it, that is permissible.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was asked:
My mother died when I was young, and she hired a trustworthy person to
perform Hajj on her behalf. My father has also died, and I heard from
someof my relatives that heperformed Hajj.
Is it permissible to hire someone to perform Hajj on behalfof my
mother, or mustI perform Hajj on her behalf myself? Also, should I
perform Hajj on behalf of my father when I heard that he had performed
Hajj?
He replied:
If you perform Hajj on their behalf yourself, and strive hard to
complete Hajj in the manner prescribed in Islam, that is preferable.
But if you hire a person who is religiously committed and trustworthy
to perform Hajj on their behalf, there is nothing wrong with that.
The best is for you to perform Hajj and 'Umrah on their behalf. You
may also hire someone to perform Hajj and 'Umrah on their behalf. This
is part of your honouring them and treating them kindly. May Allah
accept (good deeds) from us and from you. End quote.
Fataawa ash-Shaykh Ibn Baaz, 16/408
11.
It is not stipulated that the one who performs Hajj on a person's
behalf shouldknow his name; ratherit is sufficient for him to have the
intention to perform Hajj on his behalf.
The scholars of the Standing Committee were asked:
I have approximately four relatives who have died among my paternal
uncles and aunts and grandparents, both men and women. But Ido not
know the names of some of them. I want to send people to perform
Hajjon behalf of each of them at my own expense.
They replied:
If the matter is as described, with regard to those whosenames you
know, bothmen and women, there is no problem. With regard to those
whose names you do not know, it is sufficient for you to intend it to
be on behalf of both men and women among your paternal and maternal
uncles and aunts, according their ages and descriptions,And it is
sufficient to have the intention to do that, even if you do not know
their names.End quote.
Fataawa al-Lajnah ad-Daa'imah, 11/172
12.
It is not permissible for the one who has been appointed to perform
Hajj on behalfof someone else to appoint someone else to do it except
with the consent of the one who originally appointed him.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
It is not permissible for the one who has taken on the task of
performing Hajj on behalf of another to appoint someone else to do
that, whether fora small or large payment, except with the consent of
the one who gave task to him. End quote.
Ad-Diyaa' al-Laami' min al-Khutab al-Jawaami', 2/478
13.
Is it permissible to appoint a proxy for a supererogatory Hajj (Hajj naafil)?
There is a difference of scholarly opinion concerning this matter.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) favoured the view
that it is not permissible to appoint a proxy except for the
obligatory Hajj.
The Shaykh (may Allahhave mercy on him) said:
If a man has already performed the obligatory Hajj and wants to
appoint someone to perform anaafil Hajj or 'Umrah on his behalf, there
is a difference of opinionconcerning that among the scholars. Some of
them said that it is permissible and some of them saidthat it is not
allowed. What is more likely to be correct in my view is that it is
not allowed, and that it is not permissible for anyone to appoint
someone to perform Hajj or 'Umrah on his behalf if that is naafil,
because the basic principle concerning acts of worship is that they
should be done by the individual himself. Just as no oneshould appoint
another person to fast on his behalf – even though if he died and
still owed obligatory fasts, his heir should fast them on his behalf –
the same applies to Hajj; Hajj is an act of worship that a person
should do himself and it is not an act of charity for the benefit of
someone else. If an actof worship is a physical action that the person
should do himself, it is not valid for someone else to do it on his
behalf except in cases mentioned in the Sunnah, and there is no report
in the Sunnah about anyone performing a naafil Hajj on behalf of
someone else. This is one of the two opinions narrated from Ahmad,
i.e., that it is not valid for a person to appoint someone else to
perform a naafil Hajj or 'umrah on his behalf, whether he is able to
do that or not.
By expressing this opinion, we want to encourage those who are well of
and physically able to perform Hajj themselves, because some people
let years go by without going to Makkah, relying on the idea of
sending someone to perform Hajj on their behalf every year, so they
miss out on doing Hajjon the grounds that they are appointing others
to perform Hajjon their behalf. End quote.
14.
One should seek out good, sincere and trustworthy people who have
knowledge of the rituals of Hajj toperform proxy Hajj (Hajj al-badal).
The scholars of the Standing Committee said:
The one who wants to appoint someone to perform Hajj on his behalf
should seek outone who is religiously committed and trustworthy, so
that he may be confident that he will do what isrequired. End quote.
Fataawa al-Lajnah ad-Daa'imah, 11/53
And Allah knows best.

Workplace Stories: In the eyes of your Boss, It's a Dog's life after all

A butcher watching over his shop is really surprised when he saw a Dog
coming inside the shop. He shoos him away.But later, the Dog is back
again. So, he goes over to the Dog and notices hehas a note in his
mouth.
He takes the note and it reads, "Can I have 12 Sausages and a leg of
Lamb, please. The Dog has money in his mouth, as well". The butcher
looks inside and, behold, a ten dollar bill. So he takes the money and
putsthe sausages and lamb in a bag, placing it in the Dog's mouth.
The butcher is so impressed, and since it's about closing time, he
decides to shut up shop and follow the Dog. The Dog is walking down
the street when he comes to a level crossing. The Dog puts down the
bag, jumps up and presses thebutton. Then he waits patiently, bag in
mouth, for the lights to turn. They do, and he walks across the road,
with the butcher following him allthe way.
The Dog then comes to a bus stop, and starts looking at the timetable.
The butcher is in awe at this stage. The Dog checks out the times,
andthen sits on one of the seats provided. Along comes a bus. The Dog
walks around to the front, looks at the number, and goes back to his
seat. Another bus comes. Again the Dog goes and looks at the number,
notices it's the right bus, and climbs on.
The butcher, by now, open-mouthed, follows him onto the bus. The bus
travels through the town and out into the suburbs, the Dog looking at
the scenery. Eventually he gets up, and moves to the front of the bus.
He stands on 2 back paws and pushes the button to stop the bus. Then
he gets off, his groceries stillin his mouth. Well, Dog and butcher
are walking along the road, and then the Dog turns into a house.
He walks up the path, and drops the groceries on the step. Then he
walks back down the path, takes a big run, andthrows himself against
the door. He goes back down the path, runs up to the door and again,
it throws himself against it.
There's no answer at the house, so the Dog goes back down the path,
jumps up on a narrow wall, and walks along theperimeter of the garden.
He gets to the window, and beats his head against it several times,
walks back, jumps off, and waits at the door.
The butcher watches as a big guy opens the door, and starts abusing
the Dog, kicking him and punching him, and swearing at him.
The butcher runs up, and stops the guy. "What in heaven's name are you
doing? The Dog is a genius. He could be on TV!" to which the guy
responds: "You call this clever? This is the second time this week
that this stupid Dog's forgotten his key."
Moral of the story: You may continue to exceed onlookers' expectations
but shall always fall short of the boss's expectations! It's a Dog's
life after all.

Power of Positive Talk or Avoiding Toxic Self-Talk (Negative Talking)

Allah (SWT) the Exalted says in Noble Qur'an: "O you who believe! Be
careful of (your duty to) Allah and speak the right word." (33:70)
I remember my dad teaching me the power of language at a very young
age. Not only did my dad understand that specific words affect our
mental pictures, but he understood words are a powerful programming
factor in lifelong success.
One particularly interesting event occurred when I was eight. As a
kid, I was always climbing trees, poles, and literally hanging around
upside down from the rafters of our lake house. So, it came to no
surprise for my dad to find me at the top of a 30-foot tree swinging
back and forth. My little eight-year-old brain didn't realize the tree
could break or I could get hurt. I just thought it was fun to be up so
high.
My older cousin, Tammy, was also in the same tree.She was hanging on
the first big limb, about ten feet below me. Tammy's mother also
noticed us atthe exact time my dad did. About that time a huge gust of
wind came over the tree. I could hear the leaves start to rattle and
the tree begin to sway. I remember my dad's voice over the windyell,
"Bart, Hold on tightly." So I did.
The next thing I know, I heard Tammy screaming at the top of her
lungs, laying flat on the ground.She had fallen out of the tree.
I scampered down the tree to safety. My dad later told me why she fell
and I did not. Apparently,when Tammy's mother felt the gust of wind,
she yelled out, "Tammy, don'tfall!" And Tammy did fall.
My dad then explained tome that the mind has a very difficult time
processing a negative image. In fact, people who rely on internal
pictures cannot see a negative at all. In order for Tammy to process
the command of not falling, her nine-year-old brain had to first
imagine falling, then try to tell thebrain not to do what it just
imagined. Whereas, my eight-year-old brain instantly had an internal
image of me hanging on tightly.
This concept is especially useful when you are attempting to break a
habit or set a goal. You can't visualize not doing something. The only
way to properly visualize not doing something is to actually find a
word for what you want to do andvisualize that. For example, when I
was thirteen years old, I played for my junior highschool football
team. I tried so hard to be good, but I just couldn't get it together
at that age. I remember hearing the words run through my head as I was
running out for a pass, "Don't drop it!" Naturally, I dropped the
ball.
My coaches were not skilled enough to teach us proper "Self-Talk."
They just thought some kids could catch and others couldn't. I'll
never make it pro, but I'm now a pretty good Sunday afternoon football
player, because all my internal dialogue is positive and encourages me
to win. I wish my dad had coached me playing football instead of just
climbing trees. I might have had a longer football career.
Here is a very easy demonstration to teach your kids and your friends
the power of a toxic vocabulary. Ask them to hold a pen or pencil.
Hand it to them. Now, follow my instructions carefully. Sayto them,
"Okay, try to drop the pencil." Observewhat they do.
Most people release their hands and watch the pencil hit the floor.
You respond, "You weren't paying attention. I said TRY to drop the
pencil. Now please do it again." Most people then pick up the pencil
and pretend tobe in excruciating pain while their hand tries butfails
to drop the pencil.
The point is made. If you tell your brain you will"give it a try," you
are actually telling your brainto fail. I have a "no try" rule in my
house and with everyone I interact with. Either people will do it or
they won't. Eitherthey will be at the party or they won't. I'm brutal
when people attempt to lie to me by using the word try. Do they think
I don't know they are really telegraphing to theworld they have no
intention of doing it but they want me to give them brownie points for
pretended effort? You will never hear the words"I'll try" come out of
my mouth unless I'm teaching this concept in aseminar.
If you "try" and do something, your unconscious mind has permission
not to succeed. If I truly can't make a decision I will tell the
truth. "Sorry John. I'mnot sure if I will be at your party or not.
I've gotan outstanding commitment. If that falls through, I will be
here, Insha Allah. Otherwise, I will not. Thanks for the invite."
People respect honesty. So remove the word "try" from your vocabulary.
My dad also told me that psychologists claim it takes seventeen
positive statements to offset one negative statement. I have no idea
if it is true, but the logic holds true. It might take up to seventeen
compliments to offset the emotional damage of one harsh criticism.
These are concepts that are especially useful when raising children.
Ask yourself how many compliments you give yourself daily versus
howmany criticisms. Heck, I know you are talking to yourself all day
long. We all have internal voices that give us direction.
So, are you giving yourself the 17:1 ratio or are you short changing
yourself with toxic self-talk like, "I'm fat. Nobody will like me.
I'll try this diet. I'm not goodenough. I'm so stupid. I'mbroke, etc.
etc."
If our parents can set a lifetime of programming with one wrong
statement, imagine the kind of programming you are doing on a daily
basis with your own internal dialogue. Here is a list of Toxic
Vocabulary words. Notice when you or other people use them.
*.BUT: Negates any wordsthat are stated before it.
*.TRY: Presupposes failure.
*.IF: Presupposes that youmay not.
*.MIGHT: It does nothing definite. It leaves options for your listener.
*.WOULD HAVE: Past tense that draws attention to things that didn't
actually happen.
*.SHOULD HAVE: Past tensethat draws attention to things that didn't
actually happen (and implies guilt.)
*.COULD HAVE: Past tense that draws attention to things that didn't
actually happen but theperson tries to take credit as if it did
happen.
*.CAN'T/DON'T: These words force the listenerto focus on exactly the
opposite of what you want. This is a classic mistake that parents and
coaches make without knowing the damage of this linguistic error.
Examples:
*.Toxic phrase: "Don't drop the ball!"
*.Likely result: Drops the ball
*.Better language: "Catch the ball!"
*.Toxic phrase: "You shouldn't watch so much television."
*.Likely result: Watches more television.
*.Better language: "I readtoo much television makes people stupid. You
might find yourself turning that TV off and picking up one of
thosebooks more often!"
Exercise:
*.Take a moment to writedown all the phrases you use on a daily basis
or any Toxic Self-Talk that you have noticed yourself using. Write
these phrases down so you will begin to catch yourself as they occur
and change them.
Forge a positive relationship with the world around you and the world
will become a better place for you to live. And remember: Make
positive Self-Talk a daily practice.

Biomimetics: Drawinginspiration from the design in living things

There is instruction for you in cattle. From the contents of their
bellies, from between the dung and blood, We give you pure milk to
drink, easy for drinkers to swallow.(Qur'an, 16:66)
And there is certainly a lesson for you in your livestock. We give you
todrink from what is in their bellies and there are many ways in which
you benefit from them, and some of them you eat; and you are conveyed
on them and on ships as well.(Qur'an, 23:21-22)
Before scientists and research and development experts embark on new
projects,they usually look for models in living things and imitate
their systemsand designs. In other words, they see and study the
designs created in nature by Allah and, inspired by these, go on to
develop their own new technologies.
This approach has given birth to biometrics, a new branch of science
that seeks to imitate living things. In recent times, this branch of
science has come to be widely applied in the world of technology.
Theuse of the word "ibratan," (to learn from, advice, importance,
important thing, or model) in the above verses is most wise in this
regard.
Biomimetics refers to all of the substances, equipment, mechanisms,and
systems that people produce in order to imitate the systems present in
nature. The scientific community currently feels a great need for the
use of such equipment, particularly in the fields of nanotechnology,
robot technology, artificial intelligence, medicine, and the military.
Biomimicry was first put forward by Janine M. Benyus, a writer and
scientific observer from Montana. This concept was later analysed by
many other people and began to find applications. Some of the comments
made regarding biomimicry are as follows:
The theme of"biomimicry" is that we have much to learn fromthe natural
world, as model, measure, and mentor. What these researchers have in
common is a reverence for natural designs, and the inspiration to use
them to solve human problems. 1
David Oakey, product strategist for Interface Inc., a company that
usesnature to increasing product quality and productivity, says:
Nature is my mentor for business and design, a model for the way of
life. Nature's system has worked for millions of years … Biomimicry is
a way of learning from nature. 2
Scientists who began to favour this rapidly spreading idea accelerated
their studies by using nature's incomparable and flawless designs as
models. These designs represent models for technological research, for
they provide the maximum productivity for the least amount of
materials and energy, and are self-maintaining, environmentally
friendly, silent, aesthetically attractive, resistant, and
long-lasting. The High Country News newspaper described biomimetics as
"a scientific movement" and made the following comment:
By using natural systemsas models, we can createtechnologies that are
more sustainable than those in use today. 3
Janine M. Benyus, who believed that models in nature should be
imitated, gave the following examples in her book,Biomimicry:
Innovation Inspired by Nature(Perennial: 2002):
• Hummingbirds cross the Gulf of Mexico on less than 3 grams (one
tenth of an ounce) of fuel,
• Dragonflies outmanoeuvre our best helicopters,
• Heating and air-conditioning systemsin termite mounds are superior
in terms of equipment and energy consumption to those made by human
beings,
• A bat's high-frequency transmitter is more efficient and sensitive
than our own radar systems,
• Light-emitting algae combine various chemicals to illuminate their bodies,
• Arctic fish and frogs freeze solid and then spring to life, having
protected their organs from ice damage,
• Chameleons and cuttlefish change the pattern of their skin to blend
instantly with their surroundings,
• Bees, turtles, and birds navigate without maps, and
• Whales and penguins dive without scuba gear.
These astonishing mechanisms and designsin nature, of which we have
cited only a few, have the potential to enrich technology in a wide
range of fields. This potential is becoming ever more obvious as our
accumulated knowledgeand technological meansincrease.
All animals possess many features that amaze human beings. Some have
the ideal hydrodynamic shape that allows them to move through water,
and others employ senses that appear very foreign to us. Most of these
are features that researchers have encountered for the firsttime, or,
rather, that they have only recently discovered. On occasion, it is
necessary to bring together prominent scientists from such fields as
computer technology, mechanical engineering, electronics,mathematics,
physics, chemistry, and biology in order to imitate just one feature
of a living thing.
Scientists are amazed when confronted with the incomparable structures
and systems they are discovering with every passing day, and use that
amazementto inspire themselves to produce new technologies for
humanity's benefit. Realising that the existing perfect systems and
extraordinary techniques applied in nature are far superior to their
own knowledge and intellect, they became aware of these matchless
solutions to existing problems and are now resorting to thedesigns in
nature to resolve problems that have eluded them for years. As a
result, they will perhaps achieve success in a very short time.
Moreover, by imitating nature, scientists are making very important
gains with regard to time and labour and also to the targeted use of
material resources.
Today we see the developing technology gradually discovering the
miracles of creation and using the extraordinary designs in living
things, as in the case of biomimetics, in the service of humanity.
Benyus has stated that "'Doing it nature's way' has the potential to
change the way we grow food, make materials, harness energy, heal
ourselves, store information, and conduct business." 4The following
are just a few of the many scientific papers to have considered such
subjects:
"Science is Imitating Nature," 5
"Life's Lessons in Design," 6
"Biomimicry: Secrets Hiding in Plain Sight," 7
"Biomimicry: InnovationInspired by Nature," 8
"Biomimicry: Genius That Surrounds Us," 9
"Biomimetics: Creating Materials from Nature's Blueprints," 10and
"Engineers Ask Nature for Design Advice." 11
In the nineteenth century, nature was imitated only in aesthetic
terms. Artists and architects of that time were influenced by nature
and used examples of the structures' external appearances in their
works. Yet the realisation of nature's extraordinary designs and that
these could be used to benefit human beings only began in thetwentieth
century with the study of natural mechanisms at the molecular level.
Scientists today are learning from living things, as revealed in
theQur'an 1,400 years ago.