₦airaland Forum

According to the Sultan's count, today is the first of Jumadah Thani 1445AH, signifying that there are roughly 90 days left until Ramadan.

It's essential to pose this question, particularly to women who might have missed fasts during the last Ramadan but have yet to compensate for them.

Have you made up for your missed fasts?

May Allah make it easy

https://www.youtube.com/watch?v=VvWqrDeMbK4

Tonight (Episode 61), I continued with Program 5, specifically from Frame 12, Page 493 of the book. I demonstrated how two matrices are multiplied and explained some special matrices and their usage. I concluded the episode by explaining how to find the determinant of a matrix.

Let's start a new topic - indices!

In this video, I introduce indices and explain how to write numbers in index form.

Enjoy watching!


https://www.youtube.com/watch?v=YzsEN-w5EBk

Performing Nafl (voluntary) prayers and other acts of worship outside the obligatory prayers is rewarding. It's reported that Nafl prayers will be used to patch any deficiencies in obligatory prayers on the Day of Judgment. Below from IslamQA specifies timings when Nafl is not allowed.

Praise be to Allah.

Determining the forbidden time to offer nafl prayer by clock
Determining the times when voluntary prayer is forbidden varies from one country to another, and from one season to another. Hence we cannot explain what these times are by the clock for all lands and in all seasons.

When is nafl prayer not allowed?
But we will explain the general principles which will make it easy for every Muslim to work out when these times are. Hence we say that the times when prayer is forbidden are three:

From when dawn breaks until approximately a quarter of an hour after the sun has risen . You can find out the time of sunrise from the timetables that are available in all countries.
Approximately a quarter of an hour before the time for Zuhr prayer begins, until the time for Zuhr begins.
After you have prayed `Asr – even if it is an hour after the time for it began – until the disk of the sun has set completely. So the beginning of the time when prayer is forbidden is when one has prayed `Asr, not the beginning of the time for `Asr prayer, because the Muslim may offer `Asr prayer some time after the time for it begins. In that case the Muslim may offer voluntary prayers so long as he has not yet prayed `Asr, even if the time for `Asr has begun. Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (1/429): “We do not know of any difference of opinion concerning that among those who say that prayer is not allowed after `Asr.”

Read more here

You can watch what Prof statement here:


https://www.youtube.com/watch?v=R-4YO7D1xaU?si=oJmBFMQ8bfJWLLpx

It is no longer a news that a central mosque was rumored to be shut down due to an imamship tussle in Inisa, a town in Osun State. While some sources state it was closed three years ago, not five, it's crucial to address the misinformation circulating on the internet regarding the mosque. Professor Abdrozzaq Abdmajeed Alaro (HafidhohuLahu ta'ala) has provided clarifications and insights on the issue:

1. The mosque closure occurred three years ago, during the COVID-19 pandemic.

2. Contrary to internet rumors, there was no involvement of juju (black magic) in front of the mosque.

3. The deaths of two imams, though coinciding with the imamship tussle, are likely unrelated. Given their age (70-80 years) and the context of the COVID-19 pandemic, where many lives were lost, it appears coincidental.

In conclusion, it is essential for Muslims to have a correct understanding of Islam. Allah is the ultimate decider of life and death, and no external factors can alter this reality. Mosques, being the houses of Allah, should not be closed down. May Allah reward those who stood up against this closure. Prof. Àlàro emphasized that death is inevitable when the appointed time approaches.

Prof. Alaro also noted seeing a video where the king mediated and urged support for the imam with the highest majority. He clarified that this is not a recommended method of selecting an imam. Imam selection should be based on the memorization of the Qur'an, and if contestants are equal in this, the decision should turn to the Hadith (following the Sunnah).

May Allah be with all Muslims in Inisa, granting them steadfastness, especially those leading the prayers now.

In this video, I continued my explanation of the Venn diagram and demonstrated the logical relationship between the three sets.



https://www.youtube.com/watch?v=LKCcDgL4Unk

Commentary Summary from 40 Hadith Nawawih

This hadith is a 'Hadith Qudsee', a Hadith where the Prophet (sas) narrated Allah’s (swt) words. This hadith stresses on the prohibition of all forms of injustice and oppression in Islam. It also encourages Muslims to seek guidance from Allah by means of supplication (du'a) and to rely solely on Allah, while highlighting Allah’s Glory and His inexhaustible treasures and bounties.

Unlawful Oppression
When Allah (swt) said, “I have made oppression unlawful for Me”, one might think of all the suffering, evil, and oppression that exists in the world. One might think, if Allah (swt) is Merciful, then why do these evil things occur? These things happen because Allah (swt) gave us free will and a choice to act according to what we think is right. We can deduce that it is human beings who choose to oppress one another, exercising their own free will.

The forbidden injustices can occur in many forms. The most extreme form of injustice is al-shirk, or associating partners with Allah. The second form is injustice towards one own self, by committing sins. The third form is injustice towards others, human beings, and other creations alike. Muslims should strive to avoid injustice, as it displeases Allah (swt) and warrants His severe punishment.

Allah is the Source of Guidance
Allah (swt) is the source of all guidance. None of us can give guidance. We may attempt to show people the right path, but the true guidance comes from Allah (swt) alone. Guidance is a great mercy and blessingfrom Allah (swt). This guidance, in the form of the Qur'an, was revealed to us by Allah (swt) through His Messenger, Muhammad (sas). Allah (swt) showed us the right path to follow and warned us against Shaitan, who is our greatest enemy. Reciting Surah al-Fatihah every raka’ah reminds us of our extreme need for our Lord and His Guidance and Support.

Allah is the Provider
When it comes to material goods, Allah (swt) is the One who provides us with what we need: food, clothing, etc. The hadith shows the generosity of Allah (swt). The more we ask Him, the more He gives us. He wants us to come closer to Him by expressing our needs with humility. Allah (swt) said: "Do not seek sustenance from anyone other than Me, for verily all those others from whom you might seek sustenance have themselves been provided for by Myself. So seek sustenance from me and I will provide for you".

Allah is always willing to forgive us
Although we are constantly committing sins, Allah is constant in His Mercy and forgiveness. The door of repentance is always open for all. Allah (swt) acknowledges our weaknesses. People are always subject to wrongdoings. They may neglect or delay performing obligations or indulge in sins, but Allah (swt) is Oft-Forgiving and His door is open to all wrongdoers. If we do something wrong at night, we should come back to Him in the morning and vice versa.

Allah’s Treasures and Bounties are Endless
Allah’s treasures are inexhaustible, so do not let anyone think that what is with Allah will diminish by His giving. The Prophet (sas) has explained in another Hadith: "Allah's Hand is Full; it is not diminished by His giving all of the day and the night. Have you not seen that your Lord has been giving ever since He created the Heavens and the Earth, and all that has not diminished what is in His Hand by the least” (Bukhari).

Accountability
At the end of the hadith, it is mentioned and stressed that everyone will be accountable for their deeds. Whoever finds a good record, he should be thankful to Allah and praise Him for that. Anyone who finds other than that, should not blame anyone except himself. This is a clear statement that shows the personal responsibility we have for our actions.

Conclusion
In many verses of the Qur'an and in the Hadiths of the Prophet (sas), the importance of expressing our need with humility to Allah (swt) is very clear. We should also constantly repent to him. Allah (swt) is The All Hearing, He will listen to us and accept our supplication and repentance. We seek of Him; His mercy, blessings and pleasure. The pleasure of Allah (swt) is our ultimate goal, without which we will indeed be among the unfortunate of creations. We ask Allah (swt) to count us among the winners, the ones who have earned His pleasure (Amin).

This week, we will review the 24th hadith of the forty hadith of An-nawawih. For the past review, see here

On the authority of Abu Dharr Al-Ghafari, of the Prophet (peace be upon him) is that among the sayings he relates from his Lord is that He said:

"O My servants! I have forbidden oppression for Myself, and I have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you. O My servants, all of you are hungry except those whom I have fed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you. O My servants, you sommit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefitting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it. O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself."

[Muslim]

Is it permissible for men or women to wear a string around their neck? This thread provides an answer

Praise be to Allah.

These strings that are worn around the neck are either one of two things:

1. Either they have images of living beings, so it is not permissible to wear them, either for men or for women.

2. Or they are free of images. If they are only worn by women, and there is nothing in then that is contrary to Islamic rulings, then there is nothing wrong with them.

But if they are for men, as the questioner mentioned, then it is not permissible for them to wear it, because wearing necklaces is something that is only for women, so wearing them is imitating women, and hardly anyone wears them in the manner in which women usually wear them except effeminate men (al-mukhannathun) – we seek refuge with Allah.

It is proven in the hadith of Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) cursed men who imitate women and women who imitate men. Narrated by al-Bukhari (5885).

Shaykh Muhammad ibn Salih al-‘Uthaymin (may Allah have mercy on him) was asked about the ruling on men wearing chains, and he replied:

Wearing chains as adornment is haram [for men], because that is something that is only for women, and he is imitating women. The Messenger of Allah (blessings and peace of Allah be upon him) cursed men who imitate women, and the prohibition and sin is exacerbated if it is made of gold, in which case it becomes haram for men on two counts, because it is gold and because it is imitating women. It becomes even more abhorrent if it contains an image of an animal or an angel, and even worse and more abhorrent than that is if it contains a cross. This is haram even for a woman, if she wears jewellery in which there is an image, whether it is an image of a human or an animal, a bird or not a bird, or if it contains the image of a cross. This – I mean wearing anything in which there is an image – is haram for both men and women, so it is not permissible for either of them to wear anything that contains the image of an animate being or the image of a cross. And Allah knows best."(Majmu‘ Fatawa Ibn ‘Uthaymin 11/97).

With regard to these pendants, even if we assume that the men do not intend to adorn themselves with them, it is still not free from imitating women in wearing necklaces, and resembling immoral and effeminate men in their actions and adornment. So it is more appropriate to tell men not to wear them at all, and instead of that they can wear these slogans without putting them on necklaces.

And Allah knows best.

Islam Q&A

Episode 60

Tonight (episode 60), I started the next program - where the authors explained matrices (Program 5, frame 1, page 489). I introduced the concept of matrices and highlighted the distinctions from determinants, which we covered in the previous session. I provided an explanation of what a matrix entails, including terms such as row and column. The video concluded with a demonstration of how matrices can be added, subtracted, and multiplied.


https://www.youtube.com/watch?v=YnluJokh5gw

[b]Set 8 - Venn diagram 1
[/b]
https://www.youtube.com/watch?v=VdOCUJA9z2w

Isn't a digitized process faster and cheaper?

A friend is processing a police clearance certificate and was asked to pay 50k. According to him, the procedure is now digitized, requiring a 30k online application fee, and possibly the remaining 20k is for bribing to fast-track.

This is a document you could previously obtain for roughly 3k - 10k before.

Hence, I'm questioning: Isn't a digitized process supposed to be faster and cheaper?

Why are we encountering this in Nigeria?

Lalasticlala

Padipadi:
If you wan preach against philandering, do it.
Logically without following any religious teachings, it's sIMPism to nurse another man's child.
Especially a conflict child that the father is harassing the husband of the mother who has been taking care of the kid.
Normally, na who pikin get close affinity to suppose be the father. And all children that is man raised are his children both biologically, bastardically and alagbatotically.
Lukgaf, you v stopped ya maths class on YouTube.
Give us updates, out children are writing NECO GCE. They need tutorials physics, maths, chemistry, biology, accounting and English language. I must say ya YouTube page issa blessing, may Allah reward you for the kind gesture, aaaaameeeeeen!

Lol. Thanks a lot. I haven't stopped it. Refer to the channel for the new videos.

Blood is the life stream of the human body. Healthy blood nourishes all the organs enabling them to function well. Good blood is produced from healthy, wholesome food. On the contrary, unhealthy food produces unhealthy blood, causing the entire body to be weakened and one then suffers a host of illnesses. Hence, the direct link between what one consumes and physical health is evident.

A similar link exists between one’s sustenance and one’s spiritual health. If one’s sustenance is pure, wholesome and from halaal earnings, it has a direct effect in boosting one’s spiritual levels. The heart then desires to do good while the limbs easily move towards acts of piety and righteousness. However, if the food is not pure and wholesome, or it is halaal in itself but was acquired from haraam earnings, it spiritually contaminates the blood. This contaminated blood is then pumped throughout the body. As a result, the heart almost continuously thrives on evil. The limbs easily move towards sin and have no strength to perform good deeds. Even salaah, the most fundamental command after imaan, becomes a burden and is easily left out. If this critical situation is not remedied in time, spiritual cancer sets in. Allah Ta‘ala forbid, such a person then sometimes even sells his imaan for monetary gain.

The direct link between what one consumes and good actions is most evident from the Quraan Majeed itself. Allah Ta‘ala addresses the sinless galaxy of Rasools (Messengers) with the command “O messengers, eat of pure and wholesome things and do righteous actions.” (Surah Mu-minoon v51) The lesson for the followers of the Rasool is that eating what is pure will lead to righteous actions.

Forgotten Lesson

This lesson has tragically been forgotten by many people. The incidents of “shady” deals and openly haraam transactions have escalated to unprecedented levels. Deception, fraud, cheating in weight and measure, cheating the customer by concealing the fault in the goods or in any other way, charging interest, dealing in haraam goods, buying goods from dubious sources, not paying creditors despite living in luxury, etc., have become the order of the day. Yet, this is a recipe for disaster in this world as well as in the Hereafter. Many general calamities and personal crisis occur in this world as a result of cheating and deceiving in business. One’s du‘aas are rejected and one’s ‘ibaadah is also not accepted. Rasulullah (sallallahu ‘alaihi wasallam) has clearly declared: “The fire of hell is more worthy of the flesh that was nourished with haraam.” (Sunan Tirmizi #614)

Due to the fundamental importance of earning only halaal income, our pious predecessors exercised extreme caution in this regard. Imaam Abu Haneefah (rahimahullah) once bought a consignment of goods to resell. He discovered that the goods had a defect. He therefore instructed his agent to inform the customer of the defect when selling the goods. The agent, by chance, completely forgot to inform the customer. When Imaam Abu Haneefah (rahimahullah) learnt of this, he was very grieved. He then took the entire sum of money that was earned from the sale of the goods (the capital amount and the profit) and gave it away in charity. (Al-Khairaatul Hisaan pg. 44)

Numerous other incidents of this nature have occurred in the lives of the pious. This purity of income contributed tremendously towards the barakah (blessing) in their lives, wealth and also in the work that they did. Thus, centuries have passed but their legacies live on up to this day.

Doubtful

In order to protect us from ever slipping into haraam, Rasulullah (sallallahu ‘alaihi wasallam) has warned us against dealing in what is doubtful. Explaining this by means of a beautiful parable, Rasulullah (sallallahu ‘alaihi wasallam) declares, “Halaal is clear and haraam is clear. Between them are doubtful things, the reality of which is not known to many people. Its example is that of a shepherd who grazes his sheep on the borders of the royal pastures (which is exclusive and not permitted for public grazing). This shepherd is most likely to end up grazing inside the royal pastures (thereby doing what was forbidden).” (Saheeh Bukhaari #52) Therefore, the best and safest way is to adopt the golden rule, “WHEN IN DOUBT, LEAVE IT OUT.”

Contentment

Thus, it is imperative to stop and take stock. An effort must be made to develop contentment. This is the foundation for restricting oneself to only what is halaal. Minus contentment and one will easily slip into doubtful things, thus paving the way towards haraam. Contentment is acquired by being in the company of those pious people whose hearts are attached to the Hereafter and disinclined from this world. It comes from strengthening one’s imaan and developing a zeal to acquire Jannah. Daily reading the book “Fazaail e Sadaqaat – Virtues of Charity” by Shaykh Moulana Muhammad Zakariyya (rahimahullah) will assist greatly in attaining contentment.

Furthermore, one should choose an experienced, pious ‘Aalim as a guide in all one’s matters. Refer to him only, while respecting everyone else. Check all one’s dealings with him. In matters of doubt, where there are different opinions and verdicts of the ‘Ulama, stick to the person you have chosen for guidance. Insha-Allah, in this way one will be saved from following one’s nafs (base desires) and falling into destruction.

May Allah Ta‘ala save us from the minutest bit of haraam as well as what is doubtful. May He grant us halaal sustenance that is full of barakah, aameen.

alhaadi.org via Jamiat KZN

https://www.youtube.com/watch?v=UboAORT0V_Y

In today's episode (Episode 59), I continued from Program 4, Frame 52 on page 478. I explained how to determine the consistency of sets of simultaneous linear equations. In the second part, I demonstrated how to use the properties of determinants to solve equations written in determinant form, marking the end of Program 4.

Set 8 - DE MORGAN'S THEOREM

In the last video, we explored the relationship between union, intersection, and the complement of sets. In this video, I look into this relationship in detail through De Morgan's theorem.

Enjoy watching!


https://www.youtube.com/watch?v=5btb4HkuzFk

Anytime a Muslim is making a decision, he or she should seek Allah’s guidance and wisdom. Allah alone knows what is best for us, and there may be good in what we perceive as bad, and bad in what we perceive as good.


If you are ambivalent or unsure about a decision you have to make, there is a specific prayer for guidance (Salat-l-Istikhara) that you can do to ask for Allah’s help in making your decision. Should you marry this certain person? Should you attend this graduate school? Should you take this job offer or that one? Allah knows what is best for you, and if you are not sure about a choice that you have, seek His guidance.

Salat al-Istikhara is a powerful tool that Allah has given us to ask His guidance in all matters. We should not hesitate to pray Istikhara before making any choice in our lives, big or small.

It’s important to do this prayer with sincerity, knowing in our hearts that only Allah can give us the guidance we seek, and resolved to follow the guidance He gives us, even if it clashes with our own desires.

We should also say the dua with firm conviction, not begging or pleading, but asking Allah clearly for guidance.

And we should not be impatient after our dua. We do not put Allah on a timetable. And we should not expect some sort of miracle, or a dream full of signs and symbols. These things are not necessary. We simply say our prayers and trust that Allah has heard us and will answer us in the way that is best.

Salat-l-Istikhara is described in the Hadith narration below.

Narrated Jabir bin ‘Abdullah: The Prophet salallahu alaihi wasallam used to teach us the way of doing istikhara (istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Surats of the Quran. He said, “ *If anyone of you thinks of doing any job he should offer a two Rakat prayer other than the compulsory ones and say (after the prayer)* :


اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ ارْضِنِي بِهِ

‘Allahumma inni astakhiruka bi’ilmika, Wa astaqdiruka bi-qudratika, Wa as’alaka min fadlika al-‘azlm Fa-innaka taqdiru Wala aqdiru, Wa ta’lamu Wala a’lamu, Wa anta ‘allamu l-ghuyub. Allahumma, in kunta ta’lam anna hadha-l-amra Khairun li fi dini wa ma’ashi wa’aqibati amri (or ‘ajili amri wa’ajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta ta’lamu anna hadha-lamra shar-run li fi dini wa ma’ashi wa’aqibati amri (or fi’ajili amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi.’

(O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter–(or said: If it is better for my present and later needs)–Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter–(or said: If it is worse for my present and later needs)–Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.
Sahih Al-Bukhari – Book 21 Hadith 263

* When making the dua, the actual matter or decision should be mentioned instead of the words “hathal-amra” (“this matter”).
What needs to be noted is that the answer to one’s istikhara prayer does not come simply in the form of dreams and feelings but in how Allah facilitates and unfolds events for an individual after he or she genuinely strives to do what is best.

Take the most effective means, which includes consulting those whose knowledge and wisdom one has confidence in, and place your trust in Allah.

Lastly, one needs to be patient in terms of receiving the answer to their prayers. Remember the words of our Prophet salallahu alaihi wasallam, “The supplication of everyone is granted as long as he does not show haste and does not say that he made a supplication but it was not accepted.” [Abu Dawud, Tirmidhi, Ibn Majah]

And Allah knows best, He is the All-Seeing, All-Hearing, the best Planner. May He guide us and ease all our difficulties.

Ameen.

https://hadithoftheday.com/how-to-perform-salat-l-istikhara/

In the realm of Islamic scholarship, the question arises: Ignorance or Insincerity?

Conflicts among scholars unfolding on social media reveal the inherent diversity in people's characters, perspectives, and understanding, naturally leading to differences of opinion. While some differences are acceptable, others, particularly those fostering division, hostility, hatred, partisanship, and struggle, pose a serious threat to the unity of the Ummah.

Controversies often stem from a lack of awareness of certain issues, as Ibn Taymiyyah wisely noted: "Disputes are often over a small aspect of the issue rather than its overall aspects." [Iqtidaa’us-siraat (1/149)]. Unfortunately, many judge others based on hearsay, lacking the diligence to cross-examine and investigate the truth. This tendency often results from the manipulation of information by those seeking to sow discord within the Islamic community.

What is truly lamentable is that conflicting parties often fail to engage in meaningful discussions, exacerbating the chasm between them. Suspicion and castigation of others' intentions further deepen these divides, making reconciliation difficult. The pursuit of self-triumph, coupled with an unwavering adherence to personal views, can lead to the rejection of truth and the contradiction of correct opinions.

Addressing the complexities of ignorance, intertwined with differences in interpretation, cultural and regional variances, and miscommunication, poses challenges. Similarly, sincerity concerns are entangled with issues like personal egos, ambitions, and societal or political influences. When these controversies are aired live or posted online, the immediacy and accessibility of online platforms intensify the impact, potentially causing turmoil within the Muslim community and posing a danger to future generations. Exposure to divisive narratives could shape their understanding of Islam.

Efforts to address these controversies necessitate open and respectful dialogue, a willingness to comprehend diverse perspectives, and a commitment to finding common ground. Recognizing the inherent diversity of thought within the Islamic scholarly community is crucial. Constructive discussions can deepen our understanding of religion, but when conflicts arise from ignorance or insincerity, initiatives promoting education, mutual respect, and ethical conduct become imperative for successful dispute resolution.

Impartiality towards the truth and sincere loyalty to Allah remove the hurdles of differences, but this endeavor demands a struggle with oneself, compelling it to submit humbly to the truth. The broader goal should be to safeguard the unity and cohesion of the Muslim community, emphasizing shared values and fostering an environment of mutual respect and understanding.

May Allaah grant us an understanding of His religion

Ustadh Ibrahim Albanny

In today's episode (episode 52), I continued from program 4, frame 28 on page 470. I demonstrated how to expand a 3 x 3 determinant and derive formulas to find solutions to systems of linear equations involving 3 x 3 determinants.


https://www.youtube.com/watch?v=WsOZyAIAdAM

It seems to be a 2023 UI graduation brochure according to Mr. Amusa Sheriffdeen Abu Ubayy who posted the snapshot on his Facebook page a few minutes ago.

Lol. No wonder students are no longer motivated.

BTW, will those guys go and claim the money? just curious though!

cc:
@lalasticlala

Sets 6 - power sets


https://www.youtube.com/watch?v=uMx5G_qLAbE

Sets 4 - empty and singleton sets


https://www.youtube.com/watch?v=BkpSRhwE-rY

Sets 5 - order, equal and equivalent sets


https://www.youtube.com/watch?v=BcHyuyaZQdA

In the wake of recent incidents revealing the gravity of Zina (illicit relationships), it is important to reflect on the severe consequences associated with such actions. Zina is a grievous sin that demands sincere repentance. In countries governed by Sharia, the penalties for engaging in Zina are stern - lashes for unmarried individuals and stoning to death for the married.

Committing Zina is not only a violation of divine laws but also exposes individuals to tangible risks. One must fear Allah and comprehend that unforeseen consequences may unfold during the course of such actions.

Dr. Sharoff Gbadebo Raji (may Allah be pleased with him) underscores this by stating,

"We have to fear Allah that one day, while engaging in this immoral act, your penis may get stuck, and despite seeking forgiveness, the entanglement persists. Imagine having to expose your secret, calling on people to rescue you as your indiscretions become public."

Beyond the spiritual consequences, Zina carries moral and legal ramifications. Engaging in such acts outside the bounds of marriage not only jeopardizes one's worldly and hereafter well-being but also invites societal censure.

Life is unpredictable, and during the commission of sinful acts, individuals must realize that anything can happen. One might face sudden death or be caught in the act. Allah will judge each person based on the state in which they meet their end.

So it is good to instill the fear of Allah, promoting legal and moral behavior. The path of legal marriage, abstinence from immoralities, and sincere repentance offer a way out of the destructive consequences of Zina.

Let us heed the wisdom of our scholars, fear Allah, and choose the path of righteousness.

In recent weeks, there have been trending videos extracted from "Kọkọrọ Alatẹ" of Dr Oriyomi Hamzat (Agidigbo FM) highlighting instances where married women engaged in adultery within their matrimonial homes. In one case, DNA results revealed that the husband was not the biological father of all four children. Another case involved a woman humorously stating that her husband had assumed the fatherhood of the children, and they were not his own (should a legally married husband even need to question the paternity of their children?). Wallah, we must fear Allah and contemplate the Day of Judgment when we will be held accountable for our actions and rewarded accordingly.

From an Islamic standpoint, the question arises: to whom should such children be attributed? The IslamQA response sheds light on this matter:

With regard to the attribution of illegitimate children when the wife is married, any child born is to be attributed to the husband and not to anyone else, even if she is certain that he is the child of the one with whom she committed zina (adultery), unless the husband disowns the child through li’aan (a specific oath), in which case the child is not attributed to the husband but to his mother

But if an unmarried woman has a child, scholars have differed on whether the child should be attributed to his father, the adulterer, or to his mother. The correct view is that this attribution is not valid. It is not permissible to attribute the illegitimate child to the adulterer; rather, he should be attributed to his mother, even if there is certainty that the child was fathered by the adulterer.

Read more here

In conclusion, please let us all be conscious of Allah and the severe consequences of engaging in illicit relationships. It is imperative that we repent and turn away from such sins.

May Allah forgive our sins.

Sets 3 - subsets


https://www.youtube.com/watch?v=iEbkJ1x7OQE

Are you contented with what Allah has done for you?

One of the most important qualities that a Muslim should strive to acquire is contentment and the ability to not feel sad when someone else is blessed with a favor that one doesn't have. This is a difficult trait to cultivate, but when achieved, it can bring immense happiness. Let us pray that Allah grants us this great quality.

This "bullet proof" quality was inspired from one of by one of my beloved teachers, Ashayk (Dr) Sharafudeen Gbadebo Raji's lecture (may Allah be pleased with him and ease his affairs in this world and the hereafter). During one of his weekly sittings (I think Al-adab mufrad class), Shayk was explaining why it is essential not to be sad if Allah favors someone else than one.

Shayk narrated a story about Shayk Ibn Baaz, Shayk Albanny and their students. It was reported that students used to inform Shayk Ibn Baaz that many people attended Shayk Albanny's sittings more than his own but surprisingly, Shayk Ibn Baaz replied by quoting this verse of the Holy Quran
"ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ ٤,"
meaning "This is the favor of Allah. He grants it to whoever He wills. And Allah is the Lord of infinite bounty."

Imagine if we all could adopt this mindset when someone close to us is favored by Allah with any blessing we are also looking forward to.

As human beings, we often feel sad when someone else receives a blessing that we were also hoping for. We may be saddened when a friend succeeds, forgetting that Allah has given us other favors that our friend does not have. For instance, if your friend ypu graduated together, got employed, and you are still searching, you should not be sad because Allah might have compensated you with a happy family (with children) while your friend is still waiting for the same after years of marriage.

Similarly, your friend might win a contract that you were competing for, and you may feel sad and harbor hate towards him, forgetting that he is nursing an illness that you do not have. SubhanaLlah!

My friends, let us be grateful for what Allah has done for us. We cannot have everything in this world, and some blessings may be delayed, but we must not take each other as enemies or harbor hatred on some.

When I look at what Allah has given me, which you don't have, and you look at what Allah has blessed you with, which I lack, we would appreciate each other and not let envy or jealousy take hold of our hearts.

May Allah forgive us and grant us contentment (Aameen).

Abu Afs Lukgaf.

Below are the key lessons embedded in this hadith:

Prohibition of Oppression (Dhulm): The hadith begins with the prohibition of oppression, emphasizing that Allah has forbidden it for Himself and among His servants. It underscores the importance of treating others justly and refraining from any form of oppression.

Guidance is from Allah: The hadith highlights that guidance is solely in Allah's control. It teaches us that all humans are naturally astray, and it is through Allah's guidance that we can find the right path. Thus, seeking guidance through prayer and supplication is essential.

All Sustenance Comes from Allah: The hadith stresses that all forms of sustenance, including food and clothing, ultimately come from Allah. It encourages us to seek these provisions through prayer and trust in His sustenance.

The Mercy and Forgiveness of Allah: Allah's boundless mercy and forgiveness are evident in this hadith. It reminds us that Allah forgives all sins, no matter how numerous or severe they may be, when we sincerely seek His forgiveness.

Allah's Self-Sufficiency: The hadith emphasizes that Allah is entirely self-sufficient. Human actions, whether righteous or sinful, do not affect His sovereignty. This underlines the concept of Allah's absolute independence and self-sufficiency.

Limited Impact of Human Actions: It further illustrates that the collective actions of all humanity and jinn, whether virtuous or wicked, do not increase or decrease Allah's dominion.

Individual Accountability: Each individual is accountable for their own deeds. The hadith highlights that our deeds are recorded and that we will be recompensed accordingly. It encourages self-reflection, accountability, and personal responsibility.

Gratitude and Self-Blame: The hadith concludes with a call for gratitude when one finds good and self-blame when one falls short. It reinforces the idea that we are responsible for our own choices and their consequences.

This week, we will review the 24th hadith of the forty hadith of An-nawawih. For the past review, see here

On the authority of Abu Dharr al-Ghifaree (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) from his Lord, that He said:

O My servants! I have forbidden dhulm (oppression) for Myself, and I have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except those whom I have guided, so seek guidance from Me and I shall guide you. O My servants, all of you are hungry except those whom I have fed, so seek food from Me and I shall feed you. O My servants, all of you are naked except those whom I have clothed, so seek clothing from Me and I shall clothe you. O My servants, you commit sins by day and by night, and I forgive all sins, so seek forgiveness from Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as pious as the most pious heart of any individual amongst you, then this would not increase My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all as wicked as the most wicked heart of any individual amongst you, then this would not decrease My Kingdom an iota. O My servants, if the first of you and the last of you, and the humans of you and the jinn of you, were all to stand together in one place and ask of Me, and I were to give everyone what he requested, then that would not decrease what I Possess, except what is decreased of the ocean when a needle is dipped into it. O My servants, it is but your deeds that I account for you, and then recompense you for. So he who finds good, let him praise Allah, and he who finds other than that, let him blame no one but himself.

[Muslim]

This Hadith is a comprehensive guide to our relationship with Allah. It emphasizes the importance of justice, the need for guidance and sustenance from Allah, His limitless mercy and forgiveness, His self-sufficiency, and the concept of individual accountability. It encourages us to seek Allah's guidance, sustenance, and forgiveness while being mindful of our own deeds and their impact on our lives.

Episode 57


https://www.youtube.com/watch?v=ts34OUlO1Pk

In today's episode (episode 57), I began a new program, Program 4 (Determinants). I initiated the program by explaining why the author chose to cover determinants before matrices, which is the topic of the next program. I then proceeded to demonstrate how to expand a 2 x 2 determinant and derive formulas to find solutions to systems of linear equations involving 2 x 2 determinants.

Sets 2 - finite, infinite and universal sets


https://www.youtube.com/watch?v=ZoZfjxf5O-M

Alẹ́ ìsirò (Math Night) - our weekly quiz competition has taken on a new form! 🌟

Tonight's session will be full of fun! It will be in form game, and it promises to be quite exciting! 🎮 It will be hosted on Kahoot, and the questions will be based on the topic we just completed in our daily series - " *Matrices and Determinants.* "

To participate, please make sure to download the Kahoot app on your phone in advance here: 📲

https://play.google.com/store/apps/details?id=no.mobitroll.kahoot.android

To join in the fun tonight, click on "Join" on the app and enter the game 🎮 PIN that will be shared on our WhatsApp platform and Facebook page before the start of the game.

Prizes, in the form of cash/airtime, and certificates, await the top three participants on the leaderboard and those who participate online with us.

You might be our next Laurent! See you there! 🏆📱