₦airaland Forum

The month of Sha'ban, etiquettes and preparation for Ramadan.

According to the NSCIA counting, today marks the 1st of Sha’ban, meaning we have less than a month until the arrival of Ramadan — the most blessed month of the year.

Sha’ban is the month in which the Prophet (peace and blessings be upon him) fasted the most after Ramadan. He encouraged fasting in this month as a way to prepare for Ramadan.

Usamah ibn Zaid (may Allah be pleased with him) said:
"I said, ‘O Messenger of Allah, I do not see you fasting in any other month like you fast in Sha’ban.’

He (peace be upon him) replied, ‘That is a month between Rajab and Ramadan that many people neglect. It is a month in which deeds are raised to Allah, and I like for my deeds to be raised while I am fasting.’”


What Should We Do in Sha’ban?

1. Increase in Fasting
- The Prophet (peace be upon him) encouraged fasting in this month.
- If you can, try fasting up to mid-Sha’ban. Or at least on Mondays and Thursdays and
(13th, 14th, 15th).

- For those who have missed fasts from the previous Ramadan, now is the best time to make them up before the new Ramadan arrives.

2. Strengthen Our Connection to the Qur’an
- Increase your recitation and improve your fluency in reading before Ramadan starts.
- Set a daily goal to prepare yourself for completing the Qur’an in Ramadan.

3. Increase in Sadaqah
- Start giving more charity now so that you enter Ramadan already engaged in acts of generosity.

4. Make Dua
- Ask Allah to bless you to witness Ramadan in good health, wealth, and strong faith. Many people were with us last year but are no longer here. May Allah grant us the opportunity to worship Him this Ramadan. Ameen.

May Allah allow us to reach Ramadan with sound health and faith, and make it a means of forgiveness and elevation for us all.

In many parts of Yoruba land, it is common to organize congregational prayers (Fidau) on specific days after someone’s death—3 days, 8 days, 40 days, or even anniversaries, depending on the age of the deceased.

However, as widespread as this practice is, it is nothing but bid’ah (an innovation), and Islam does not permit it.

Allah has perfected this religion, and there is no room for adding or modifying acts of worship. If a practice was good, the Prophet Muhammad (peace and blessings of Allah be upon him) and his companions would have done it. But there is no evidence that they ever gathered for special prayers on specific days after a person’s death.

When a matter is unclear, we should follow the guidance of scholars who rely on the Qur'an and Sunnah, not blindly follow cultural traditions.

The Prophet (peace and blessings be upon him) strongly warned against innovations in Islam:

"Whoever introduces into this matter of ours (Islam) something that is not part of it, it will be rejected." (Sahih al-Bukhari and Muslim)

If Fidau was part of Islam, the Prophet and his companions would have done it. But instead, they taught us what actually benefits the dead.

What Truly Benefits the Deceased?

The Prophet (peace be upon him) said:

"When a person dies, his deeds come to an end except for three: continuous charity (Sadaqah Jariyah), beneficial knowledge, or a righteous child who prays for him." *
(Sahih Muslim)

Nowhere in this hadith is there mention of gathering people for a Fidau prayer. Instead, the best thing we can do for our deceased loved ones is:
1. Give Sadaqah Jariyah (continuous charity) on their behalf.
2. Spread beneficial knowledge in their name.
3. Make sincere dua for them as their children or loved ones.

Let’s be honest—many so-called Alfas exploit families through these gatherings. They turn Fidau into a money-making event, and perhaps that’s why a popular musician used the word "Ganu si". Families spend money on food, drinks, and unnecessary expenses, believing they are honoring the deceased, when in reality, they are following a practice with no basis in Islam.

Instead of organizing Fidau gatherings, let us:
- Pray privately and sincerely for the deceased.
- Encourage their family to engage in Sadaqah Jariyah.
- Avoid falling into the trap of cultural practices that contradict Islam.

May Allah guide us all to follow His true teachings and protect us from innovations in religion. Ameen.


Abu Afs Lukgaf

Shariah Law in Southwestern Nigeria: Clearing the Misconceptions and call for tolerance and coexistence


The recent opposition to the establishment of Shariah courts in southwestern Nigeria—particularly in Oyo, Ekiti, and Ogun States—is yet another example of non-Muslim resistance to Islamic rights and practices.

This is not new. We have seen the same pattern before:

1. When Muslim students wanted to wear hijab in schools, they faced fierce opposition, even though it did not affect non-Muslims. Alhamdulillah, the Supreme Court has upheld their right to do so.
2. When Islamic banks like Jaiz were introduced, they were met with criticism. But today, many non-Muslims are customers of non-interest banking.
3. When Sukuk bonds (a Shariah-compliant financial instrument) were introduced, there was an outcry. Today, the Nigerian government and businesses rely on them for infrastructure funding.

Yet, after all the noise, many of these same critics eventually embrace what they once condemned.

This raises important questions:

- Why do non-Muslims feel so threatened by practices that are exclusively for Muslims and do not affect them?

- Why is there such an obsession with opposing Islamic initiatives when they are not compulsory for non-Muslims?

- Why is it difficult to allow Muslims the freedom to practice their faith in a way that aligns with their beliefs?

Shariah courts are not mandatory for non-Muslims. They are a constitutional right for Muslims who prefer to handle personal affairs like marriage, divorce, and inheritance through Islamic law. As highlighted by Barrister Muideen Olagunju, the only type of Shariah applicable in the Southwest is Muslim Personal Law, covering: marriage and marital issue such as divorce, inheritance and maintenance.

Currently, while Islamic marriage is recognized by law, Muslims who want to divorce must go through customary courts, where the judges may not even be Muslims. Similarly, if a Muslim dies and the family goes to court, the property must be shared according to Yoruba customary law (e.g., Idi Igi or Ori Ojori), instead of the Islamic inheritance system, which ensures fair distribution beyond just wives and children.

The unfairness here is not the establishment of Shariah courts, but the denial of a legal system that allows Muslims to practice their religion fully.

What Shariah Law is NOT
Shariah courts in the Southwest will NOT impose Islamic law on non-Muslims.
Shariah courts will NOT replace the existing legal system.

Non-Muslims are NOT affected in any way.

Just as Christians are not forced to use Shariah courts, Muslims should also not be forced to use customary courts that do not align with their religious beliefs. Is that not fair?

Many developed countries where Muslims are a minority allow Islamic arbitration for Muslims. Yet, in Nigeria—a country where Muslims are at least 50% of the population—why is it a problem when Muslims request their rights?

It is time to let go of baseless fear and unnecessary opposition. Just as Christians have their rights, Muslims also have theirs, and neither should interfere with the other. Live and let live.

The reality is, just like the hijab case, if this opposition continues, it will eventually go to the Supreme Court, which will affirm the right of Muslims to have Shariah courts. So why create unnecessary conflict when peaceful engagement can resolve the issue?

Let us respect each other’s beliefs and allow all citizens to exercise their constitutional rights.

May Allah guide us all to truth and justice. Ameen.


Abu Afs Lukgaf


(Many thanks to Barrister Muideen Olagunju and others who initiated this discussion on Facebook, from where this thread is inspired.)

Tonight (episode 12), I began statistical analysis by introducing hypothesis testing using the t-test in R. I explained what a t-test is, when to use it, the different types of t-tests, the hypotheses involved, how to calculate a t-test in R, and how to interpret the results.


https://www.youtube.com/watch?v=PiaH0GdI4kI

In the last video, we used differentiation through the product and quotient rules to "ganu sí" functions in the form of products and quotients.
Now, let’s "ganu sí" the chain rule! 🚀


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

(Video extracted from episode 32 of my UTME series 1)

Rashduct4luv:
Innalillahi wainna ilayhi raajiuun!

May Allah grant and others from among our brothers forgiveness and Jannah!

May Allah unite us all in Jannah!

Ameen

Ina Lilah wa ina ilae rojiun. Ustadh Qomorudeen Ajala is dead!

Yesterday, a shocking piece of news broke on our social media space: one of the prominent scholars in Yoruba land, Shaykh Qomorudeen Ajala, passed away right after Maghrib prayer. Amir Ajala as he's fondly called dedicated his life to the cause of Islam and the Sunnah in Yoruba land, especially in Lagos Island, where he made significant contributions.

This morning while praying for him, Shaykh Sharafuddeen Gbadebo Raji shared three outstanding qualities of Shaykh Qomorudeen Ajala, two of which he personally witnessed, and the third reported by many people. These qualities hold powerful lessons for us all.

1. Unshakable Tawakkul (Trust in Allah):
During the clash with traditional worshippers in Lagos then, they took him to their shrine, beat him with charms, and declared that he would die within seven days. Yet, due to his Tawakkul in Allah, nothing happened to him, and he lived many years after the incident.

*LESSON* Let us strive for *taqwa* (consciousness of Allah) and place our trust in Allah. When we rely on Him sincerely, He will protect us from all evils—both seen and unseen.

2. Standing Firm on the Truth
Shaykh Ajala was known for speaking the truth on his television program to the best of his ability. He never compromised the truth and was unafraid of public opinion. He stood by the Qur’an and Sunnah, courageously opposing innovations in Islam.

LESSON: We must live our lives in accordance with the Qur’an and Sunnah and shun innovations. Speak the truth always, even when it is difficult or affects us personally. Truth is a principle every Muslim should uphold, as Allah commands us in the Qur’an:
"And speak the truth." (Surah Al-Ahzab, 33:70)

3. Humility in Seeking Knowledge

Despite being a respected scholar, Shaykh Ajala was humble enough to admit his limitations. When asked questions about Islam that he was unsure of, he would seek answers from other scholars he deemed more knowledgeable. Shaykh Raji mentioned that Shaykh Ajala asked him a question for someone just a few hours before his death. SubhanAllah!

LESSON: True humility lies in acknowledging our limitations and seeking knowledge from those who know more. Let us not mislead others by pretending to know what we don’t. Also, remember that we do not know when death will come. If Amir Ajala had known his time was near, he may have approached things differently.

Shaykh Qomorudeen Ajala is no longer with us, and he will now be judged based on his deeds. The good things people are saying about him are a testament to his positive impact. But this brings us to a critical question: What will people say about us when our time comes?

Death is inevitable. Whether we like it or not, our turn will come. Are we preparing for that day?

May Allah forgive our dear Shaykh Qomorudeen Ajala, accept his good deeds, and grant him Al-Jannah Al-Firdaus. Ameen.


Abu Afs Lukgaf

Episode 89

In today's episode, starting from Frame 10, page 799, I covered four additional cases where the results of integration lead to either inverse trigonometric or hyperbolic functions.


https://www.youtube.com/watch?v=v9qVZfaxgKY

Sharia in Yoruba land: a call for constructive engagement

By Barrister Muideen Olagunju

In most nations of the world, cultural and religious homogeneity is rare. Even in countries where there is a single or predominant religion, there are tribes or races. Where people differ in cultural, tribal and religious beliefs or practices, there comes obligatory rights.

One of such rights is the right or freedom of thought, conscience and religion. In Nigeria, that right or freedom is guaranteed under Section 38 (1) of the 1999 Constitution. Article 18 of the Universal Declaration on Human Rights states that “everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change religion or belief, and freedom, either alone or in community with others and in public and private, to manifest his religion or belief in teaching, practice, worship and observance”.

Upon return to democratic rule in Nigeria in 1999, 12 Northern states agitated for and got the nod for the adoption of legislations in Islamic criminal law to regulate the conducts of Muslims alongside the long established non-criminal Muslim personal law which covers issues like marriage, divorce, inheritance and maintenance. The North has always had Sharia Court and Sharia Court of Appeal just as the South has always had Customary Court and Customary Court of Appeal. Even in the appointment of Justices to the Court of Appeal and the Supreme Court, there are requirements to the effect that certain number of the appointments must go to Justices who are learned in Islamic personal law for the purpose of being expertly poised to take appeals bordering on Islamic law from a Sharia Court of Appeal. There is a similar provision for appointment of Justices who are learned in customary law to take appeals from a Customary Court of Appeal.

For emphasis, ONLY MUSLIMS can have their conducts regulated under Sharia Law, whether personal (civil) or criminal. It is should be mentioned though that the constitutionality of Islamic criminal law is still up in the air with many questioning the jurisdictional contradiction with the entrenched principle of law that for anyone to charged with a criminal offence, such offence and its punishment must be contained in a written (legislated) law. Since the Glorious Quran and the criminal principles expressed in the four schools of Islamic jurisprudence (Hanafiyyah, Malikiyah, Shafiyyah and Hanbaliyah) are NOT considered written law in Nigeria, it is believed that the 12 Northern states that adopted Islamic criminal law only scaled through because the then president, Olusegun Obasanjo, deliberately withheld the political will to block the adoption, particularly since the adoption was deemed to be well-received in the states and since non-Muslims retained their rights not be subjected to the law.

Muslims in the South of Nigeria, especially in the South West, are many. There has always been agitations, though subdued until recently, for the adoption of MUSLIM PERSONAL LAW which will cover only issues like marriage, divorce, adoption, inheritance and maintenance.

It appears that the agitation is getting louder but taking the WRONG approach of trying to ram it down the throat of government leaves a lot to be desired.

COMMUNICATION is a word we hear every day but it has very wide and important ramifications. In every agitation, “communication” is key.

The approach of suddenly fixing a date for the launch of Sharia Court in Oyo State with Oyo Town being the test case is inherently wrong. On what basis are the founders acting? On account of whose approval? Who builds the courts? Who appoints the judges? By what modes will proceedings, record keeping and enforcement take place?

The news of the launch caused concerns. Some Muslims were asking for more information and the extent of the law. I am sure the dominant concern is about the criminal aspect of Sharia. For non-Muslims, for the lack of adequate information, justification for concern is founded on whether or not it will affect their own rights.

To quell all concerns and objections, Muslim personal law is HARMLESS. Even in some countries, notably India, where Muslims are in the minority, Muslim Personal Law has taken roots and is covered by legislation. In the UK, while Sharia has no force of law, the Muslim Law (Shariah) Council UK is recognized by the government as an organization that offers mediation services to Muslims in UK.

In Nigeria, Muslims in the South are actually at a jurisprudential disadvantage as a result of the absence of Sharia courts. I’ll explain why.

Most Muslims conduct marriage under Islamic Law officiated by Islamic clerics, which for jurisprudential purposes, is at par with Customary Law that is widely in operation among locals in all parts of the South. However, when Muslims embark on divorce proceedings or jostle over inheritance, they have no Islamic court to turn to. They instead often resort to customary courts where there is no guarantee that Muslims will form the panel of judges. Even if the judges are Muslims, they are constrained to apply only customary law. The pertinent question is: why are Muslims able to start their marriages under Islamic law but forced to officially end the marriages under customary law when Islamic codes of conduct are significantly different from Yoruba law and custom?

On the strength of the irrefutable position that Muslim personal law is a right of Muslims that does not in any way clash with the rights of non-Muslims, a strategy of constructive engagement with community stakeholders and the government is the only way to see it through. It will continue to hit the brick wall with the kind of gung-ho approach recently undertaken by the Supreme Council for Shari’ah in Nigeria.

Muslims in Nigeria have to move away of ignorance-sounding rhetorics and actions. What happens to the principle of “in’iqad”? When matters will concern the general public, it is always best to convene meetings to listen to opinions, particularly from experts. I doubt if the Sharia proponents in Oyo State and, by extension, the South West consulted Muslim lawyers and even judges to find a road map to constructive engagement with government and the general public.

Despite the set-back of getting the issue blown out of proportion to the extent that the federal government becomes concerned about security threats in the South West, a proper convention should be held and the right proposals be made to the government.

The ethos of a Muslim community is decidedly higher and MUST ALWAYS take the interest of everyone as important in every conversation. When words and actions cause panic, it’s a big sign that the ethos have fallen short.

Let us learn the art of COMMUNICATION! Depending on how you use it, be sure it opens doors faster and be sure it can get doors slammed in your face.

Allahu A’lam.

Episode 88 - Integration 2

This week (Episode 88), I started a new topic that also focused on integration. Some integrands are particularly challenging, and the techniques we previously covered may not easily apply. Since we will undoubtedly encounter these types of integrals in subsequent programs, the author specifically devoted Program 17 to addressing such integrations.
Starting from page 794, I covered one of these cases: integrals with integrands of the form +/- dz/(Z^2-A^2), and explained the method for solving them.


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

Episode 11 - Replication crisis and the importance of open science practices

Tonight (episode 11), before diving into statistical analysis with R in the coming week, I explained the replication crisis and the importance of open science practices like pre-registration. In the first part, I discussed why so many research findings fail to replicate and explored the underlying causes. In the second part, I focused on what we can do to improve reproducibility and how to implement these solutions. I concluded the lesson by demonstrating how to adopt open science practices using platforms like OSF.


https://www.youtube.com/watch?v=ohCDfpOkc2Q

Assalamu alaykum wa rahmatullahi wa barakatuh,

This week, let us reflect on the essence of Ikhlas (sincerity) in our actions and the danger of Riyau (showing off or eye-service). These two concepts are complete opposites, and one cannot coexist with the other.

Ikhlas means doing every act of worship sincerely for the sake of Allah and His pleasure alone. It means seeking no other reward or acknowledgment except from our Creator. Allah says in the Qur'an:
"And they were not commanded except to worship Allah, [being] sincere to Him in religion." (Surah Al-Bayyinah, 98:5)

Acts done with sincerity will be rewarded, while those contaminated with ulterior motives or done to gain the praise of people will be rejected.

Imagine someone leading the prayer in the mosque. When leading, he uses long surahs, reciting beautifully to impress others with his memorization and voice. But when he prays alone, he hastily recites short surahs. SubhanAllah! Is this worship for Allah, or is it to be praised by people?

Another example: A man or woman smiles and acts friendly when making tasleem (greeting) to someone of the opposite sex but is harsh and cold when interacting with their own gender. Is this sincerity in character, or is it driven by ulterior motives?

With the rise of social media, Riyau has become even more prevalent. People spend money, post their acts of charity, or even exaggerate their religious knowledge in lectures, all to gain likes, comments, and praise. But what reward can these fleeting praises bring? They cannot give us Paradise, nor can they save us from Hell.

Let us be reminded that only Allah can reward us, so we should seek His pleasure in everything we do. Check your heart before every act of worship. Ask yourself: “Am I doing this for Allah, or to be seen and praised by people?”

May Allah grant us sincerity in all our actions, protect us from the danger of Riyau, and make our worship solely for Him. Ameen.


Abu Afs Lukgaf

Episode 87 - Integration of trigonometric functions


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

Last night (Episode 87), I continued with Program 16, starting from Frame 44 on page 787. Remember, we have worked through various types of integrals in our lessons. For example, we have covered basic standard integrals, functions of a linear function 𝑥, integrals where one part is the derivative of the other part, integration by parts (integration of products), and integration by partial fractions. So yesterday, I focused on the integration of trigonometric functions, specifically powers of sin𝑥 and cos𝑥
up to the fifth power, as well as combinations of powers of sine and cosine. This lesson marks the conclusion of Program 16.

Episode 12 - product rule


https://www.youtube.com/watch?v=_YtXiBQx5GQ

According to the counting of the NSCIA, today (Friday, 3rd of January, 2025) marks the 3rd day of Rajab, the 7th month of the Hijrah calendar and one of the sacred months in Islam. Rajab is also a reminder that we are just two months away from Ramadan, the blessed month of fasting.

A Reminder About Missed Fasts
For those who have missed fasts from the previous Ramadan, this is a good time to make them up. With Ramadan fast approaching, let us ensure we fulfill our obligations and prepare ourselves spiritually for the blessings ahead.

The Sacred Nature of Rajab
Allah says in the Qur’an:
"Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah... of these, four are sacred."
(Surah At-Tawbah, 9:36)

Rajab is one of these four sacred months, alongside Dhul-Qa’dah, Dhul-Hijjah, and Muharram. In these months:

- Acts of worship are highly encouraged.
- Sins are considered more severe, and good deeds carry greater rewards.

This is a month to increase in good deeds such as charity, fasting, and Adhkar, and to refrain from wrongdoing.


Common Misconceptions About Rajab

Specific Acts of Worship:
There are no authentic hadiths prescribing specific prayers or fasts unique to Rajab. Any acts of worship, such as fasting or giving charity, should follow the general recommendations in Islam, such as fasting on Mondays and Thursdays or the three white days (13th, 14th, and 15th of the lunar month).

Innovations in Worship:
Some people engage in special rituals during Rajab, believing they hold specific rewards. These practices lack evidence from the Qur’an and Sunnah. The Prophet Muhammad (peace and blessings of Allah be upon him) warned:
"Whoever introduces into this matter of ours (Islam) something that is not part of it, it will be rejected."
(Sahih al-Bukhari 2697, Sahih Muslim 1718)


How to Make the Most of Rajab
Strengthen Your Connection to Allah:
Perform your daily prayers consistently, engage in voluntary fasts, and increase your Adhkar and Qur'an recitation.

Increase in Charity:
Use this sacred month to give to those in need, as charity is a powerful act of worship that pleases Allah.

Prepare for Ramadan:
Rajab serves as a wake-up call. Begin setting goals for Ramadan, whether it’s completing the Qur’an, increasing your prayers, or seeking forgiveness.

Higher Order Derivatives


https://www.youtube.com/watch?v=uMeFiiLd6PA

Standard derivatives


https://www.youtube.com/watch?v=mxz_RQUz8k4

As we approach the last Friday of 2024, I want to remind my Muslim brethren that there is no special significance attached to this day in Islam, nor to the last day of the year. Unfortunately, due to limited understanding, some Muslims organize special prayers or engage in specific acts of worship on this day, believing it holds particular merit.

This practice is not permitted in our religion. Islam is a complete and perfect way of life, and any form of worship not prescribed in the Qur’an or Sunnah is an innovation (bid'ah), which is rejected by Allah. The Prophet Muhammad (peace and blessings of Allah be upon him) said:

“Whoever innovates something into this matter of ours (Islam) that is not part of it, it will be rejected.”
(Sahih al-Bukhari 2697, Sahih Muslim 1718)

There is no evidence from the Qur’an or Sunnah that the last Friday or last day of the year has any special status requiring unique acts of worship or prayers. Assigning significance to such a day is a clear deviation from the teachings of Islam.

What Should We Do Instead?

1. Stick to Prescribed Acts of Worship: Focus on performing regular daily prayers, reciting the Qur’an, making Adhkar, and doing good deeds that are authentically recommended in Islam.
2. Reflect and Repent: Use the end of the Gregorian year as a time for personal reflection. Seek forgiveness for your shortcomings and renew your commitment to Allah.
3. *Avoid Innovations:* Guard your worship by ensuring that it is in line with the Qur’an and Sunnah. Innovations in religion do not bring us closer to Allah; rather, they distance us from His mercy.

Let us strive to follow the way of the Prophet Muhammad (peace and blessings be upon him) without adding to or subtracting from it. Islam is complete, and there is no need to introduce practices that were not part of the Deen.

May Allah guide us all to the straight path, protect us from innovations in religion, and accept our worship that is done sincerely and correctly for His sake. Ameen.

Abu Afs Lukgaf

Why the Big Deal About the Shariah Arbitration Sitting in Oyo?

It is baffling to witness the Islamophobia that often arises from certain quarters in the southwestern part of Nigeria, especially when it comes to issues like hijab or, more recently, the Shariah arbitration sitting in Oyo. This reaction seems unwarranted, especially considering that the Nigerian Constitution explicitly guarantees freedom of religion and association.

Why is there such uproar whenever Muslims try to exercise their constitutionally protected rights? Why should my wife, sister, or daughter be subjected to hostility for simply wearing hijab—a personal and religious choice that is not forced upon anyone? Let us be fair and just!

WHAT IS THE SHARIAH ARBITRATION SITTING?

The arbitration panel being unveiled in Oyo State is not a Shariah court but rather an arbitration sitting, akin to other family arbitration bodies such as those in Lagos or the well-known Agidigbo arbitration ("Kokoro Alate". The only difference is that this arbitration panel will operate according to Islamic principles and will cater exclusively to Muslims.

This initiative poses no threat to anyone’s rights or beliefs, as it is entirely voluntary and limited to Muslims. Such arbitration panels are entirely legal and protected under the Nigerian Constitution.

MISCONCEPTIONS DEBUNKED

1. "It’s a Shariah court."
- No, it is not a Shariah court. It is an arbitration panel that provides mediation and resolution of family disputes based on Islamic tenets.

2. "It’s a new idea."
- This is false. Arbitration panels guided by Islamic principles are not new in Oyo State. Similar panels have existed in Ibadan, Ogbomoso, and other parts of the Country for years.

3. "It will Islamize Oyo State."
- This is baseless fear-mongering. The panel is exclusively for Muslims and does not affect anyone outside the faith. It does not impose Islamic principles on non-Muslims or interfere with the state’s secular governance.

WHY THIS SHOULDN’T BE AN ISSUE

Muslims in Oyo State have every right to exercise their religious beliefs and establish such an arbitration panel. It is designed to benefit society by preventing divorces, mediating family disputes, and fostering harmony within Muslim homes. These are positive contributions to the community, not threats.

We must be fair and respectful in our dealings with people of different faiths. Just as other groups have their own platforms for conflict resolution, Muslims in Oyo deserve the same rights without undue criticism or fear.

Let us uphold justice and constitutional rights by supporting peaceful and constructive initiatives like this arbitration sitting. It is a step towards strengthening societal harmony and respecting the diversity that defines us as Nigerians.

Abu Afs Lukgaf

Lab 9 and 10 – Power analysis with R and the importance of novelty in research
Deadline: Tuesday, 31st December 2024 (5pm Nigeria time)

1. (a) What does power represent in power analysis? (b) what are the consequences of conducting an underpowered study? (c) What are the components of power analysis?

2. Use the pwr package in R or G*Power software to determine the sample size required for detecting a medium effect size (Cohen’s d = 0.5) with a significance level of 0.05 and a power of 0.8. Submit a screenshot of your code or software output along with an explanation of the parameters and results. Finally, compare your results from R with those obtained using G*Power. What similarities or differences do you notice?

3. Ensure that your research question is novel or includes a novel element. Start by using academic search engines such as Google Scholar, PubMed, or Scopus to verify whether your research question or topic has been addressed before. Can you identify gaps or areas where novelty can be added, such as applying the concept in a new context or population or using a different methodology? Document your findings by noting whether your research question already exists and, if it does, what novel element you will introduce. Based on these findings, refine your research question to include the identified novel element. Clearly state how your approach contributes something new or unique to existing knowledge. Document a short report that includes your original research question, the results of your novelty check (including similar studies if found), and your revised research question with the added novelty.

https://www.youtube.com/watch?v=YCsxMwpgEU0

In this episode (Episode 86), I continued with Program 16, starting from Frame 31 on page 782. I introduced another method for solving integrals, specifically when we encounter integrands involving functions that are not covered by standard integrals. In such cases, u-substitution methods (and theorems) and the integration by parts method we previously discussed may not be applicable.

In the first part of the session, I reviewed the concept of partial fractions and demonstrated how to decompose fractions into their partial fractions. I concluded the lesson by providing several examples to showcase how this method can be applied effectively.

All praise is due to Allah, the Most Merciful, who has granted us different seasons and opportunities to draw closer to Him.

This week I want us to reflect on how we can use this period to increase in Ibadah (acts of worship).

Every region in the world has its unique weather patterns—some experience winter and summer, while here in Nigeria, we are blessed with the rainy season and the dry season. The harmattan period is part of the dry season, and it brings with it a special opportunity for us as Muslims to maximize our worship.

We should be grateful to Allah for the ease He has given us. In some parts of the world, Isha is as late as 11 p.m., and Fajr can be as early as 4 a.m., leaving very little time for rest and nighttime worship. But in Nigeria, Fajr is around 5:30 a.m., and Maghrib is just after 6 p.m. This gives us a unique advantage:

1. The days are short, making it easier to fast: With the shorter days, fasting becomes easier. Whether it’s making up missed fasts, fasting the recommended Mondays and Thursdays, or fasting the three white days (13th, 14th, and 15th of the Islamic lunar month), this season makes it achievable with minimal difficulty.

2. The nights are long, making it ideal for Qiyaam al-Layl (night prayers): The long nights offer an excellent opportunity to pray Qiyaam al-Layl or Tahajjud. There is ample time after Isha to rest and wake up for worship before Fajr. This is a golden opportunity for those who have struggled with consistency in night prayers to start small and build the habit.

Sadly, many of us waste this blessed time on phones, binge-watching YouTube videos, or Netflix series. These distractions rob us of the chance to invest in our hereafter. Let us remind ourselves that our time in this world is limited. Every moment wasted is a moment we cannot get back.

The Prophet Muhammad (peace and blessings be upon him) said:

"Take advantage of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before your preoccupation, and your life before your death."

(Narrated by al-Hakim)

Let us not waste this season. Let us use the short days to fast, and the long nights to stand in prayer, seeking Allah’s pleasure and asking for His forgiveness.

May Allah grant us the strength to seize this opportunity and the wisdom to prioritize what truly matters. Ameen.

In the last episode (Episode 10), I covered the topic of power analysis and demonstrated how to carry it out using the pwr package in R. Power analysis is crucial for determining the required sample size to detect an effect if it exists, ensuring that a study is neither overpowered (wasting resources) nor underpowered (risking Type II error).

I explained key concepts and terminologies, such as power, effect, effect size, sample size, and level of significance. In addition to using R, I also demonstrated how to perform power analysis using the G*Power software.


https://www.youtube.com/watch?v=a1NRwDr2OhM

Episode 7 - differentiation from first principles continuation


https://www.youtube.com/watch?v=U7V7j1Nm1Hk

Episode 85 - Integration by parts

In Episode 85, starting from Frame 21 on page 778, I explained the concept of integration of products, also known as integration by parts. Often, we encounter integrands in the form of a product involving functions that are not covered by standard integrals, and the product-related theorems we previously discussed may not be applicable. In such cases, we need to adopt another method of integration—known as integration by parts. I demonstrated how to apply this technique and provided several examples showcasing the various forms it can take.


https://www.youtube.com/watch?v=SL0Y6U24U9Y

This week, I want us to reflect on how deeply obsessed we have become with our phones—even to the point of bringing them into the mosque. This obsession has reached a level where it distracts us during acts of worship, diminishing the sanctity of our relationship with Allah.

Imagine this: In front of a parent, teacher, or elder, we dare not press our phones, knowing it is a sign of disrespect. Similarly, no one would check their emails or scroll through social media while standing before a judge in court. Yet, we find it acceptable to do this in the house of Allah, the Lord of the Worlds. Where is the fear and reverence due to Allah?

It is now common to see people, right after the Tasleem (concluding the prayer), immediately take out their phones to check WhatsApp messages or emails instead of engaging in Adhkar (remembrance of Allah). Worse still, during the Friday Khutbah, a sacred moment when we are commanded to be silent and attentive, many are distracted by their devices.

This behavior contradicts the essence of Ihsaan, as described by the Prophet Muhammad (peace and blessings of Allah be upon him), who said: "Ihsaan is to worship Allah as though you see Him, for even though you do not see Him, He sees you."

(Reported in Sahih al-Bukhari and Sahih Muslim)

The question is: if we truly reflect on the fact that Allah sees us, would we still dare to disrespect Him in His house by prioritizing our phones over our devotion?

HOW CAN WE CURB THIS HABIT?

1. Leave Your Phone at Home or in the Car: If your phone is not absolutely necessary, avoid taking it into the mosque. This will eliminate the temptation to check it.

2. Switch Off Data or Put the Phone in Airplane Mode: If you need your phone for emergencies or for Quran apps, turn off notifications to avoid distractions.

3. Fear Allah’s Watchfulness: Remember that Allah sees us and knows what is in our hearts. Reflect on the reverence and focus required during worship.

4. Reflect on the Rewards We Are Missing: By neglecting Adhkar and not listening attentively to the Khutbah, we are missing out on immense rewards and blessings.

5. Remind Ourselves of the Disrespect: Think about how inappropriate it is to prioritize a device over Allah, the Creator of all things.

Let us strive to regain the focus and humility required in the house of Allah. The mosque is a place for worship, reflection, and submission—not a space for worldly distractions. May Allah guide us to worship Him with sincerity and devotion.

Dua before entering the toilet

The recent memo by the NYSC, which states that married women are no longer mandated to change their father’s name to their husband’s name, is a commendable step in the right direction.

This decision not only upholds individuality but also aligns with Islamic principles that have always emphasized the importance of maintaining one’s lineage and identity.

In Islam, a woman is identified by her father’s name, not by her husband’s. Allah says in the Qur'an:

"Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. [Al-Ahzab 33:5]

This verse underlines the significance of preserving one’s lineage, a principle that extends to naming conventions. The practice of women adopting their husband’s surname is rooted in cultural influences that are foreign to Islamic teachings and has no basis in Shari`ah.

A woman’s identity remains tied to her lineage, not her marital status. Taking a husband’s name as if she becomes part of his lineage creates confusion, disregards her connection to her family, and contradicts the principles of justice and clarity that Islam advocates. It also raises practical issues—what happens if she remarries after a divorce or the death of her husband? Should her identity keep shifting with each marriage? Such practices not only undermine the significance of her lineage but also complicate matters of inheritance, mahram relationships, and other rulings tied to her father’s name.

As Shaykh Bakr Abu Zayd (may Allah have mercy on him) eloquently said, "Calling a person by his father’s name is more appropriate for knowing who is who and telling people apart."

This reflects both the wisdom and beauty of Islamic teachings, which safeguard lineage and personal identity.

The decision by NYSC is a move toward preserving the individuality of women and respecting their roots. It reminds us of the importance of maintaining our values and rejecting practices that are inconsistent with justice, logic, and faith.

May Allah guide us all to do what is right and protect our identities in this world and the Hereafter.

Differentiation from first principles


https://www.youtube.com/watch?v=cFTqxgTgd1c

Episode 84
Tonight (Episode 84), we began Program 16, where the author revisits the topic of integration (page 769) but introduces more advanced concepts, understandably due to their application in subsequent areas. I started by reviewing integration as the reverse process of differentiation and covered some key theorems, including those related to the integration of products and quotients. In the upcoming episodes, we will cover integration by parts, integration by partial fractions, and trigonometric integration.


https://www.youtube.com/watch?v=yWS8Nqxkf4M