For children, - Discover the 90/10 Principle this Ramadhan (Ramzan)

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بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيم -
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-Discover the 90/10 Principle this Ramadhan (Ramzan) this Holy month of Ramadhan. It will change your life (at least the way you react to situations).
What is this principle? 10% of life is made up of what happens to you and 90% of life is decided by how you react.
What does this mean? We really have no control over 10% of what happens to us. We cannot stop the car from breaking down. The plane will be late arriving, which throws our whole schedule off. A driver may cut us off in traffic.
We have no control over this 10%. The other 90% is different. You determine the other 90%.
How? ... By your reaction.
You cannot control a red light, but you can control your reaction. Don't let people fool you; YOU can control how you react. Ramadhan fasting teaches you willpower and how to control.
Let's use an example.
You are eating breakfast with your family. Your daughter knocks over a cup of coffee onto your business shirt. You have no control over what just happened.
What happens next will be determined by how you react.
You curse. You harshly scold your daughter for knocking the cup over. She breaks down in tears. After scolding her, you turn to your spouse and criticize her for placing the cup too close to the edge of the table. A short verbal battle follows. You storm upstairs and change your shirt. Back downstairs, you find your daughter has been too busy crying to finish breakfast and get ready for school. She misses the bus.
Your spouse must leave immediately for work. You rush to the car and drive your daughter to school. Because you are late, you drive 40 miles an hour in a 30 miles/hour speed limit. After a 15-minute delay and throwing $60 traffic fine away, you arrive at school. Your daughter runs into the building without saying goodbye. After arriving at the office 20 minutes late, you find you forgot your briefcase. Your day has started terrible. As it continues, it seems to get worse and worse. You look forward to coming home.
When you arrive home, you find small wedge in your relationship with your spouse and daughter.
Why? Because of how you reacted in the morning.
Why did you have a bad day?
A) Did the coffee cause it?
B) Did your daughter cause it?
C) Did the policeman cause it?
D) Did you cause it?
The answer is "D".
You had no control over what happened with the coffee. How you reacted in those 5 seconds is what caused your bad day.
Here is what could have and should have happened.
Coffee splashes over you. Your daughter is about to cry. You gently say, "Its ok honey, you just need to be more careful next time." Grabbing a towel you rush upstairs. After grabbing a new shirt and your briefcase, you come back down in time to look through the window and see your child getting on the bus. She turns and waves. You arrive 5 minutes early and cheerfully greet the staff. Your boss comments on how good the day you are having.
Notice the difference?
Two different scenarios. Both started the same. Both ended different.
Why?
Because of how you REACTED.
You really do not have any control over 10% of what happens. The other 90% was determined by your reaction.
Here are some ways to apply the 90/10 principle. If someone says something negative about you, don't be a sponge. Let the attack roll off like water on glass. You don't have to let the negative comment affect you!
React properly and it will not ruin your day. A wrong reaction could result in losing a friend, being fired, getting stressed out etc.
How do you react if someone cuts you off in traffic? Do you lose your temper? Pound on the steering wheel? (A friend of mine had the steering wheel fall off) Do you curse? Does your blood pressure skyrocket? Do you try and bump them? WHO CARES if you arrive ten seconds later at work? Why let the cars ruin your drive?
Remember the 90/10 principle, and do not worry about it.
You are told you lost your job.
Why lose sleep and get irritated? It will work out. Use your worrying energy and time into finding another job.
The plane is late; it is going to mangle your schedule for the day. Why take outpour frustration on the flight attendant? She has no control over what is going on.
Use your time to study, get to know the other passenger. Why get stressed out? It will just make things worse.
Now you know the 90/10 principle. Apply it from this Holy month of Ramadhan and you will be amazed at the results. You will lose nothing if you try it. The 90/10 principle is incredible. Very few know and apply this principle.
The result?
Millions of people are suffering from undeserved stress, trials, problems and heartache. There never seem to be a success in life. Bad days follow bad days. Terrible things seem to be constantly happening. There is constant stress, lack of joy and broken relationships. Worry consumes time. Anger breaks friendships and life seems dreary and is not enjoyed to the fullest. Friends are lost. Life is a bore and often seems cruel. Does this describe you? If so, do not be discouraged.
You can be different!
We all must understand and apply the 90/10 principle. It will change our life!
The Holy Prophet Muhammad (saw)said in his famous Hadith: "... If someone curses you or insults you in this month of Ramadhan, (do not react) but politely tell him that you are fasting."
Note:To derive the maximum benefit from the Holy month of Ramadhan, we can follow the principle of PPP, i.e., to Plan in advance, Prepare to put our plan in action and Pray to Allah (SWT) to help us achieve our goals.
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Pilgrimage, - Dought & clear, - * He halted in Muzdalifah anddid not complete the rituals of Hajj

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I intended to perform the obligatory Hajj, myself and some of my work colleagues. Please note that I am a resident of Makkah al-Mukarramah. In fact we went out to ‘Arafah, then to Muzdalifah, but there I lost my colleagues, and I did not know the obligatory actions and rituals of Hajj, or what is prohibited during Hajj. When I lost my colleagues with whom I was walking, and who were going to teach me how to do Hajj, I went back to my residence in Makkah and took off my ihram. That was before half of the night had passed, and I did not complete the rest of Hajj.
What is the ruling on that? And what do I have to do?
Praise be to Allah.
What is required of everyone who enters ihram for ‘Umrah or Hajj is to complete the rituals, regardless of whether he started an obligatory or supererogatory (naafil) pilgrimage, because Allah, may He be exalted, says (interpretation of the meaning):“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad blessings and peace of Allah be upon him), the Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allah” [al-Baqarah 2:196].
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If a person begins Hajj or ‘Umrah, it is not permissible for him to stop it unless he has an excuse that prevents him from completing the rituals, because Allah, may He be exalted, says (interpretation of the meaning):“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad blessings and peace of Allah be upon him), the Hajj and Umrah (i.e. the pilgrimage to Makkah) for Allah . But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford” [al-Baqarah 2:196]. “But if you are prevented” means: if you are prevented from completing the rituals.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen(23/438)
Losing your colleagues during Hajj does not come under the heading of being prevented, because you could have completed the rituals without them. What you should have done, once you had decided to do Hajj, was to learn its rulings, especially since you are one of the residents of Makkah and it would not have been difficult for you to learn the rituals before starting it, or to ask about how to complete them after having started.
What you have to do now is the following:
Firstly:
Repent to Allah for having fallen short in performing the rituals in the proper manner because of not having learnt about the religion even though the means of learning were readily available to you.
Secondly:
As you were either doing ifraad (Hajj on its own) or qiraann (Hajj along with ‘Umrah), as appears to be the case from your question, and because the people of Makkah cannot do tamattu‘ (‘umrah followed by Hajj, exiting ihram in between), then there still remains for you to do the pillars or essential parts of Hajj, namely tawaaf al-ifaadah and the sa‘i of Hajj. These essential parts are not waived under any circumstances. Based on that, it is essential for you to do them no matter how long a time has elapsed.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Tawaaf al-ifaadah is one of the pillars or essential parts of Hajj, without which Hajj is not complete. If a person omits it, then his Hajj is not complete and it is essential for him to do it. So he should go back, even if he is in his own country, and do tawaaf al-ifaadah. In this case, so long as he has not yet done that tawaaf, it is not permissible for him to be intimate with his wife, because he has not yet exited completely from his ihram (i.e., the second stage of exiting ihram). That is because he has not exited completely from his ihram until he has done tawaaf al-ifaadah and sa‘i, if he is doing tamattu‘, or if he is doing qiraan or ifraad, but he did not do sa‘i with tawaaf al-qudoom.
End quote fromFataawa Arkaan al-Islam(p. 541)
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: I am one of the residents of Makkah. I did Hajj last year and I did tawaaf, but I did not do sa‘i. What is the ruling?
He replied:
You have to do sa‘i, and this was an error on your part. It is essential to do sa‘i, regardless of whether you are a resident of Makkah or otherwise. It is essential to do sa‘i following tawaaf after coming down from ‘Arafah; you have to do tawaaf and sa‘i. The one who omitted sa‘i must do sa‘i now.
End quote fromFataawa ash-Shaykh Ibn Baaz(17/341)
Thirdly:
You have to offer compensation for the obligatory acts that you omitted until the time for them was over by offering a sacrifice. These acts are: stoning the Jamaraat, staying overnight in Mina during the nights of at-Tashreeq, and offering a sacrifice if your Hajj was qiraan.
As to whether shaving the head or cutting the hair are also included in that, so that you have to do offer a sacrifice, or that is not the case, so you do not have to do that, this is a matter concerning which the scholars (may Allah have mercy on them) differed:
The Hanafis, Maalikis and Hanbalis – according to one report – are of the view that if a person delays shaving his head until the days of sacrifice are over, he has to offer a sacrifice to make up for that delay.
The Shaafa‘is, and the Hanbalis according to another report, are of the view that if he delays shaving his head until the days of tashreeq are over, he does not have to do anything, but any time he does it, it is acceptable, like tawaaf al-ifaadah and sa‘i. The Shaafa‘is stated that it is makrooh to delay it.
See:al-Mawsoo‘ah al-Fiqhiyyah(10/12-13)
The first view, which is that it is obligatory to offer a sacrifice, was mentioned in fatwas by Shaykh Ibn ‘Uthaymeen. He (may Allah have mercy on him) was asked: A man did ‘Umrah or Hajj, but when shaving his head, he did not shave all of his hair. Several years have passed since his Hajj or ‘Umrah. What is the ruling on that? We would also like to have a guideline on when the pilgrim doing Hajj or ‘Umrah should be instructed, if he has omitted any of the rituals, to go back to Makkah and do them.
He replied: This man has omitted an obligatory act, and omission of obligatory acts requires a fidyah (ransom), which is a sacrifice that should be slaughtered in Makkah and the meat distributed to the poor. Thus his Hajj will become complete.
With regard to things that the pilgrim must make up if he failed to do them, these are the pillars or essential parts of Hajj. As for obligatory acts, if the time for them has ended, he should make up for that by offering a sacrifice.
End quote fromMajmoo‘ Fataawa Ibn ‘Uthaymeen(22/481)
Fourthly:
With regard to the prohibited acts that you have committed, such as having intercourse before completing your rituals, you do not have to do anything, because what appears to be the case is that you only did that because you were unaware of the ruling.
For more information, please see the answer to question no. 40512and 176329
To sum up:
As well as repenting, you have to hasten to complete your rituals by doing the essential parts that still remain, namely tawaaf al-ifaadah and sa‘i of Hajj. You also have to offer three sacrifices to be slaughtered in the sanctuary and the meat distributed to the poor there, to make up for the obligatory acts that you omitted, namely shaving the head, stoning the Jamaraat and staying overnight in Mina. You should also offer a fourth sacrifice, namely the hadiy if you were doing qiraan. If you cannot afford to do that then you must fast for ten days.
And Allah knows best.

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Pilgrimage, - Dought & clear, - * He did one of the circuits of tawaaf in Hajj going through the Hijr, then he went back to his country

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I went for Hajj a long time ago, and during tawaaf al-ifaadah, in one of the circuits I entered the Hijr, not knowing that it is part of the Ka‘bah. Because I was unsure about that, I asked the people who were with me, and one of them said that the tawaaf was valid, as I had done six circuits correctly, and this is the madhhab of Abu Haneefah. After that I did a number of ‘umrahs in different years. I asked one of the information offices around the Haram about my tawaaf and the shaykh said that it was valid but I should make sure I do it correctly next time. I asked a number of scholars in fatwa centres on the Internet, and the responses varied between suggesting that I have to repeat the tawaaf and offer a sacrifice for having had intercourse with my wife, to another who said that I have to offer a sacrifice only for falling short in some obligatory part of the rituals. And another one said that I do not have to do anything, because I did not do that deliberately.
What should I do?
Praise be to Allah.
Firstly:
The majority of fuqaha’ – the Maalikis, Shaafa‘is and Hanbalis – are of the view that for tawaaf to be valid, it is essential that one should go around the entire Ka‘bah, and that if a person does tawaaf going through the Hijr, his tawaaf does not count, because he has not gone around the entire Ka‘bah as Allah, may He be glorified, enjoined in the verse (interpretation of the meaning):“and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29].
The one who does tawaaf going through the Hijr is only circumambulating part of the Ka‘bah, because the Hijr is part of the Ka‘bah. Based on that, the circuit in which he went through the Hijr is not to be counted.
The view of these scholars is also that tawaaf does not count unless it is seven circuits. If a person omits a circuit, then his tawaaf is not valid.
According to this view, you have to do a number of things:
1. You have to go back to Makkah and do tawaaf al-ifaadah.
2. You have to do the sa‘i of Hajj if you were doing tamattu‘ (‘umrah followed by Hajj, exiting ihram in between), because your sa‘i was done after a tawaaf that was not valid, so it does not count. The same applies if you were doing ifraad (Hajj on its own) or if you were doing qiraan (‘Umrah followed by Hajj without exiting ihram in between,) and you did not do sa‘i after tawaaf al-qudoom.
3. You have to offer a sacrifice for having had intercourse with your wife. According to the Hanbalis you have a choice between slaughtering a sheep, or feeding six poor persons, giving each one a mudd of wheat or half a saa‘ of some other foodstuff, or fasting for three days. A mudd is approximately 750 grams, and half a saa‘ = two mudds.
Al-Mudawwanah(1/425);Mawaahib al-Jaleel(3/70, 72, 73);al-Majmoo‘(8/32);al-Mughni(3/189);Kashshaaf al-Qinaa‘(2/530)
Ibn Qudaamah (may Allah have mercy on him) said: … The Hijr should be included in one’s tawaaf, because the Hijr is part of the Ka‘bah. Rather that is so because Allah, may He be exalted, enjoined us to circumambulate the Ka‘bah in its entirety, when He said (interpretation of the meaning):“and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29], and the Hijr is part of it. If a person does not circumambulate it (in its entirety) then his tawaaf is not valid. This is the view of ‘Ata’, Maalik, ash-Shaafa‘i, Abu Thawr and Ibn al-Mundhir. The ashaab ar-ra’y said: If he is in Makkah, he should make up what remains; if he has gone back to Kufah, he has to offer a sacrifice.
End quote fromal-Mughni(3/189)
Secondly:
The Hanafis are of the view that the one who has done most of the circuits of tawaaf has fulfilled the obligation of tawaaf. “Most of the circuits”, in their view, means three circuits and most of the fourth circuit.
In their view, the one who does all of the circuits going through the Hijr has done most of tawaaf and has omitted one quarter of it, because the Hijr is one quarter of the Ka‘bah. Based on that, if a person does six circuits, or he did all of his circuits or some of them going through the Hijr, then he goes back to his country, he has the choice between two options:
1. Going back to Makkah, entering ihram and doing the remaining circuit, and giving charity for the (incomplete) circuit by feeding a poor person, giving him two mudds of wheat
2. Or sending a sheep or appointing a proxy to sacrifice a sheep on his behalf in Makkah, to be given to the poor of the Haram.
The one who had intercourse with his wife after doing this tawaaf does not have to do anything, according to them, because that happened after a valid tawaaf that counts as such.
See:al-Mabsoot(4/43, 46);Badaa’i‘ as-Sanaa’i‘(2/132).
As-Sarkhasi (may Allah have mercy on him) said: If a person does the obligatory tawaaf in Hajj and ‘Umrah from inside Hateem (Hijr), he should make up what he omitted, if he is still in Makkah. If he has gone back to his family, then he has to offer a sacrifice, because what was omitted is less (than what he did do), as he only omitted to go around the Hateem.
As we have explained, the one who omits the lesser part of the circuits of tawaaf has to repeat what he omitted. If he does not repeat it, then he has to offer a sacrifice, in our view, and this (the case in question here) is similar to that. However, the best in our view is for him to repeat tawaaf from the beginning, so that he will be paying attention to the sequence established by the Sunnah. But if he repeats it by going around the Hateem only, that is acceptable, because he will have done that which was omitted.
End quote fromal-Mabsoot(4/64)
Thirdly:
The more correct view concerning this matter is the view of the majority of fuqaha’, because the evidence for it is strong. We have mentioned some of this evidence above; there is also the words of the Prophet (lettings and peace of Allah be upon him): “Learn from me your rituals (of Hajj).” This is an explanation of the verse in which Allah, may He be exalted, says (interpretation of the meaning):“and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29]. The Prophet (blessings and peace of Allah be upon him) circumambulated it seven times, all of them going around the Hijr, which indicates that this is what is obligatory and is required of everyone.
Fourthly:
You are currently still in ihram, so it is not permissible for you to have intercourse with your wife until you have exited ihram completely by doing tawaaf and sa‘i.
Fifthly:
The Hanafi view on correcting this tawaaf should not be followed except in the case of one who is unable to go back to Makkah; in his case following this view will give him a way out. So if you cannot go back to Makkah, there is nothing wrong with you following the view of the Hanafi madhhab, which requires you to slaughter a sheep to be distributed to the poor of the Haram, as stated above.
Please see the answers to questions no. 106544and 46597
Sixthly:
The individual has to learn the rulings on acts of worship before doing them, and he should ask scholars about anything he is confused about. He should not ask just anybody, regardless of his level of knowledge and piety. If the person who you asked at that time and who told you about the view of Abu Haneefah was a person who is qualified to issue fatwas, or he was the leader of the group with whom you did Hajj, and you believed that he had a sufficient level of knowledge that qualified him to do that, then you do not have to do anything further and there is no blame on you for following his view and fatwa.
We ask Allah to help and guide us and you.
And Allah knows best.



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Pilgrimage, - Dought & clear, - * Ruling on sa‘i in the new Mas‘aa

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What is the ruling on doing sa‘i in the new Mas‘aa? Because the scholars have differed a great deal concerning that: some of them have said that there is nothing wrong with it, and others have said that it is not permissible to do sa‘i in it for Hajj and ‘Umrah, and the one who does that has not exited from his ‘ihram, and he has to go back and repeat his ‘umrah or Hajj. Some say that he may compensate for his sa‘i by offering a sacrifice, and others refrain from saying anything. What advice can you offer?
Praise be to Allah.
The topic of sa‘i in the new Mas‘aa was put to the Council of Senior Scholars, and they issued a statement as follows:
Statement no. 227, dated 22/2/1427 AH
Praise be to Allah, and blessings and peace be upon the Messenger of Allah, and upon his family and companions, and upon those who follow his guidance. To proceed:
The Council of Senior Scholars, in its sixty-fourth session, which was held in the city of Riyadh, starting from 18/2/1427 AH, has studied the matter of the expansion of the Mas‘aa from a shar‘i point of view…
The Council examined what it had previously issued in statement no 21, dated 12/11/1393 AH, which stated that it is permissible to do sa‘i on the roof of the Mas‘aa when necessary. It also examined the research done on the topic of the ritual aspects of the Mas‘aa from a shar‘i and historical point of view.
It also examined the fatwa issued by Shaykh Muhammad ibn Ibraaheem Aal ash-Shaykh, the former mufti of the Kingdom of Saudi Arabia (may Allah have mercy on him) about what has been incorporated into the new renovation of the Mas‘aa and around as-Safa and al-Marwah, based on statements issued by various committees from a number of scholars whom he assigned to study the issue. These scholars were:
Shaykh ‘Abd al-Malik ibn Ibraaheem Aal ash-Shaykh, as-Sayyid ‘Alawi ‘Abbaas al-Maaliki, Shaykh ‘Abdullah ibn Duhaysh, Shaykh ‘Abdullah ibn Jaasir, Shaykh Yahya Amaan, Shaykh Muhammad al-Harakaan (may Allah have mercy on them all).
Their task was to follow up on the issue of incorporating what is part of the Mas‘aa and excluding what is not part of it, on the basis of what is stated in the books of scholars of hadith and fiqh, and historians. End quote.
The scholars stated the width of the Mas‘aa in cubits and part-cubits. What was stated formed the limit for its width as mentioned in the books of the scholars (may Allah have mercy on them).
The length of the Mas‘aa is limited by the hills of as-Safa and al-Marwah , and its width is to be controlled by the way it was decided generation after generation, from the time of the Prophet (blessings and peace of Allah be upon him) until the present day.
After studying, discussing and debating, the committee determined, on a majority basis that the current space allocated to the Mas‘aa covers all of its land. Therefore it is not permissible to widen it, but in case of necessity it is possible to solve the problem vertically, by adding storeys to the Mas‘aa. And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Based on these two issues:
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The one who wants to do ‘Umrah or Hajj should stipulate a condition when entering ihram: “If something prevents me (from continuing), I will exit ihram from the point where You have prevented me (from continuing).” Then if he can do his sa‘i in the old Mas‘aa, without causing harm to himself or anyone else, then his ritual will be complete, praise be to Allah. If he is not able to do sa‘i, or he is not able to stay long enough to complete his rituals, he may be regarded as having been prevented from completing his rituals, so he may exit ihram of ‘Umrah or Hajj without any penalty, because he stipulated a condition, and there will be no blame on him. This is indicated by the hadith of Dubaa‘ah bint az-Zubayr (may Allah be pleased with her). Al-Bukhaari (5089) and Muslim (1207) narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) entered upon Dubaa‘ah bint al-Zubayr and said to her: “Perhaps you want to do Hajj?” She said: By Allah, I am often in pain. He said to her: “Go for Hajj but stipulate a condition and say: O Allah, I will exit ihram from the point where You prevent me (from continuing).”
But if he did not stipulate such a condition, then he must offer a compensatory sacrifice for being prevented from completing his rituals, which must be slaughtered before he exits ihram, and the meat distributed to the poor of the Haram. Then he should shave his head or cut his hair.
All of this is based on the well-known view, which is the view of the majority, that sa‘i is a pillar or essential part of Hajj and ‘Umrah.
With regard to the view that sa‘i is obligatory (only, and not a pillar or essential part of the rituals) – which is the view of some of the scholars – it is waived if one is unable to do it, or he may compensate for not doing it by offering a sacrifice.
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If the one who does sa‘i in the new Mas‘aa, was given a fatwa allowing that, then his action is valid and the one who issued that fatwa is responsible for his fatwa.
If he did sa‘i and was unaware of the ruling and followed the sa‘i of the majority of people around him, then he is also excused.
But if he was aware of the ruling, he must repeat sa‘i in the old Mas‘aa, but if he is not able to do so, then he is regarded as having been prevented from completing the rituals and must offer the compensatory sacrifice in Makkah, then exit ihram.
See: the statement of Shaykh ‘Alawi as-Saqqaaf concerning that; it was read to Shaykh ‘Abd ar-Rahmaan al-Barraak and he approved of it and added to it.
And Allah knows best.




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