Properties of inequalities


https://www.youtube.com/watch?v=RB85wUen_1I

This week, we will review the 14th hadith of the forty hadith of An-nawawih. For the past review, see here

On the authority of Ibn Masʽūd, who said: The Messenger of Allah (peace be upon him) said:
"The blood of a Muslim person is not permitted [to be shed] except in one of three [cases]: the married adulterer, a life for a life, and the renouncer of his religion, the deserter of the community."
(Narrated by al-Bukhāri and Muslim)

In this Hadith, the sanctity of a Muslim life is emphasized by the Prophet (peace be upon him). The shedding of blood is strictly prohibited except in three specific cases (when Shariah rulings is in place): when a married person commits adultery, in cases of capital punishment where a life is taken as a legal retribution, and when someone renounces their religion and abandons the Muslim community.

This Hadith serves as a reminder of the value and sanctity of human life in Islam. It highlights the seriousness and strict conditions under which taking a life is allowed, emphasizing the importance of preserving and protecting life within the Muslim community.


The hadith highlights several important lessons:

1. Sanctity of Life: The hadith emphasizes the sanctity of a Muslim's life. It is a fundamental principle in Islam that the life of a believer is sacred and should not be taken unjustly.

2. Restricted Circumstances for Shedding Blood: The hadith specifies three cases where shedding blood is permitted: in the case of a married person committing adultery, as a legal retribution for certain crimes, and when someone renounces their religion and abandons the Muslim community. These are exceptional cases that require specific conditions and legal procedures.

3. Prohibition of Vigilante Justice: The hadith establishes that individuals are not authorized to take the law into their own hands and shed blood based on personal judgment. The decision to punish and take a life in these cases lies with the appropriate authorities and should follow due process.

4. Importance of Community Cohesion: The hadith highlights the significance of the Muslim community and the importance of its unity. Deserting the community and renouncing one's religion is considered a serious offense that may warrant severe consequences.

5. Just Application of Islamic Law: The hadith underscores the importance of implementing Islamic law (Sharia) with fairness and justice. The conditions for shedding blood are clearly defined, ensuring that such actions are not carried out arbitrarily or without due process.

6. Preservation of Moral Values: By addressing issues related to adultery and apostasy, the hadith emphasizes the importance of upholding moral values and adhering to the principles of Islam.

7. Prophet's Guidance: The hadith serves as guidance from the Prophet Muhammad (peace be upon him) regarding the limits and boundaries in matters of shedding blood. It highlights his role as a source of knowledge and guidance for the Muslim community.

The hadith reminds Muslims of the sanctity of life, the importance of community cohesion, the significance of justice in the application of Islamic law, and the need to adhere to moral values. It emphasizes the balance between preserving life and upholding justice within the framework of Islamic teachings.

KA Stroud Engr Math 45 - Quotient and chain rules

In tonight's episode (episode 45), I continued with Program F12, specifically starting from frame 33 on page 338 of our book. I delved into the topic of differentiating functions that appear as quotients, as well as composite functions. I provided a comprehensive explanation and demonstrated the differentiation process through a wide range of examples. Moreover, I shared helpful shortcuts to approach similar questions more efficiently.


https://www.youtube.com/watch?v=sh-NXuTDy6Q

10 Facts About UD'HIYAH (ileya Sacrifice)
By Sanusi Lafiagi

1. Only the following categories animals are valid: Camel, cow, sheep, goat.

2. The age at which each of the animals above becomes eligible for sacrifice is as follows:
a. Camel: 5 years
b. Cow: 2 years
c. Sheep: 6 months
d. Goat: 1 year

3. The number of persons who can sacrifice the above animals is:

a. Camel: 7 persons
b. Cow: 7 persons
c. Ram: 1 person
d. Goat: 1 person

4. The defects that render an animal invalid for sacrifice are:

a. An obvious defect in (one or both of) its eyes such as if it's blind in the eye, or there's an obvious blurriness

b. An obvious illness that affects its activity

c. Obvious lameness that affects its movement

d. Emaciation that leaves no marrow in its bones.

5. A woman can slau.ghter her own sacrifice by herself, even if she were menstruating or experiencing post natal bleeding. Gender and purity are not a condition for its validity.

6. One can take a loan to buy an animal for sacrifice so long as it is not an interest based loan, and he intends to pay it back.

7. It is permitted to delegate another to do the slau.ghtering on one's behalf.

8. The sacrifice commences immediately after the conclusion of 'īd Salāt on the 10th of Dhul Hijjah and ends after sunset on the 13th.

9. The meat should be divided into three (unequal) parts:

a. A part is to be consumed by the owner
b. A part is to be given in charity to the poor and the needy
c. A part is to be given as gifts ro friends, relatives, etc

10. It is Sunnah for whoever intends to sacrifice an animal for this purpose to refrain from cutting his nails and hair immediately the crescent of Dhul Hijjah is sighted.

Allāh knows best

Sanusi Lafiagi

While watching a video recently released on Science in Yoruba (I highly recommend you to follow this page for its high-quality content on Sciences in Yorùbá), I was very amazed by the topic discussed—how the rain falls from the sky. The video was presented by our own esteemed Professor Taofeeq A. Adebayo (May Allah be with him and protect him). It made me reflect on the incredible power of our Creator. As depicted in the video, airplanes often pass through clouds that bring rain. It made me wonder, where is the water stored if not in some airborne reservoir or tank? Truly, Allah is powerful great!

In a separate conversation with a good friend, earlier this week, we discussed the phenomenon of how the sun shines and sets differently in summer and winter, particularly in Europe. It was remarkable to learn that in certain countries, the sun sets as late as 10 pm, yes, you read that correctly, 22:00! Ishai, the evening prayer, takes place around midnight, and Fajr, the morning prayer, is observed around 4 am (Just 4 hours difference). However, during winters, this pattern reverses, and the sun sets as early as 5 pm. These observations serve as a powerful testament to the might of Allah. It is perplexing and unfathomable to deny His existence.

In Suratul Ar-Rum verses 20-26. Allah says:

"And of His signs is that He created you from dust; then, suddenly you were human beings dispersing [throughout the earth].

And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.

And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge.

And of His signs is your sleep by night and day and your seeking of His bounty. Indeed in that are signs for a people who listen.

And of His signs is [that] He shows you the lightning [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who reason.

And of His signs is that the heaven and earth remain by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth.

And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient."

Abu Afs Lukgaf

A001:
"I just did a special session presentation at the 54th Annual Conference on African Linguistics at the University of Connecticut, Storrs, Connecticut, where I talked about the amazing projects that are currently indigenizing/decolonizing STEM knowledge for the Yoruba people.

"The title of the presentation which I put together with Raji Lateef is “Decolonizing context models in Africa: An analysis of discourses surrounding STEM knowledge in Yoruba”.

"I first talked about these projects in order of their emergence on social media platforms as follows:

Association of Educators of Science and Technology in Yorùbá Language (August 2017- present): https://www.facebook.com/AESTYL

Science in Yoruba (March 2020 - Present)

Mathematics In Yoruba Language (May 2020- Present)

Math in Yorùbá with Lukgaf (September 2021- Present)

Arojinle (March 2022- Present)

@Wuraola Oyewusi (May 2022- Present): https://www.linkedin.com/in/wuraolaoyewusi/

Psychology ni Ede Yoruba (April 2023- Present)

"I note that although Yoruba is leading in this new form of knowledge production in Africa, there are aspirations for there to be similar projects for languages like Hausa, Igbo, Efik, Itsekiri, etc.

"One major conclusion of this talk is that these projects seem to have succeeded in shifting, to a very large extent, people’s beliefs that an African language like Yoruba is incapable of expressing STEM.

Taofeeq Adebayo,
Olootu, Science in Yoruba
Images: Daniel Aremu"
Source: https://m.facebook.com/story.php?story_fbid=272665501791663&id=100071446441160&mibextid=CDWPTG

Thanks a lot Prof.

Solution to Quiz 1 on rational inequalities


https://www.youtube.com/watch?v=kIG0IozoUiA

Rational inequalities


https://www.youtube.com/watch?v=Q-woKZI2gNs

SAYING TASBEEH MORE THAN THREE TIMES DURING RUKOO’ AND SUJOOD

Questioner: Can we say the Adhkaar in Sujood and Rukoo’ for more than three times?

Dr Sharof: Yes, there is no problem about this. You can say it for more than three times. However, the least of the odd number of supplications that should be said at those positions is three. You should also say “Subuuhun quddus rabb al-Malaaikati warruuh” (Perfect, Blessed, Lord of the Angels and the Spirit). “SubhaanakaLlaahummo (robbanaa) wa bihamdik Allahumma igfirlee” (How perfect You are O Allaah, our Lord, and Praised. O Allaah! Forgive me) should also be added.

However, as for whether or not you can say “Subhaano robbil al Azeem” (How Perfect is my Lord, the Supreme) or “Subhaano robiyal a’ala” (How Perfect is my Lord, the Most High) more than three times during Rukoo’ and Sujood respectively, yes, you can say it. Anas Ibn Maalik (rodiyaLloohu ‘anhu) said, ‘I have not offered the prayer behind anyone whose prayer is like that of Prophet except ‘Umar Ibn ‘Abdil’Azeez.’ Why? This is because in his Rukoo’ and Sujood he used to say the Tasbeeh for about ten times. This means that you are free to say it more than three times.

The scholars of fiqh opine that the Imaam should say the Tasbeeh five times so that the congregation will be privileged to say it three times. This is because the Imaam will go to Rukoo’ and rise (from Rukoo’) before the congregation. With the explanation of this Companion, it means that there is no harm in saying it more than ten times. Anas said he used to say the Tasbeeh for about ten times; this implies that they used to say it like that when praying with the Prophet.

Source: Q&A session of the tape, “Explanation of the names and attributes of Allaah”

Transcribed by Aboo Aaishah Al Odeomeey

In this short excerpt, I explained all that you need to know about quadratic inequalities in Yoruba.

Enjoy watching!


https://www.youtube.com/watch?v=2bVlSt_IFHU

"I had to fly from Lagos to Abuja for this. Before I finished there, the flight ticket don cost. I jejely enter bus and come back. The stress was just too much."
- Sesoft

NOETHNICITY:
Wow, I can feel the spirit in the words.
Here I am, O Allah here I am.
In Sha Allah hajj next year for us

Remember us in Dua Akhee

This week, we will review the 13th hadith of the forty hadith of An-nawawih. For the past review, see here

This hadith is narrated by Abu Hamzah Anas bin Malik, a companion and servant of the Prophet Muhammad (peace be upon him).

The Prophet (peace be upon him) said, "None of you [truly] believes until he likes for his brother what he likes for himself." This hadith is reported by both Imam al-Bukhari and Imam Muslim, two renowned collectors of hadith.

In this hadith, the Prophet (peace be upon him) addresses the concept of faith (iman), which resides in the heart but is manifested in one's actions and behavior. Just as a person's Islam is considered complete when they refrain from interfering in the personal matters of others, the perfection of one's iman requires showing consideration and care for others. It entails sincerely desiring what is good for them, including guiding them to Islam, encouraging virtuous conduct, and wishing them lawful and beneficial things in this world.

This hadith emphasizes the importance of empathy, selflessness, and genuine concern for the well-being of others. It encourages believers to extend their goodwill, blessings, and desires for goodness to their fellow human beings, treating them with kindness and compassion. By adopting this mindset, individuals not only demonstrate their faith but also contribute to fostering a harmonious and caring society.

It is worth noting that this hadith highlights the interconnectedness of faith and righteous conduct. Genuine belief should go beyond mere words and internal conviction; it should manifest in how one interacts with others and seeks their betterment. Thus, this hadith serves as a reminder for believers to embody the values of love, compassion, and selflessness in their relationships with others, striving for the betterment of humanity as a whole.

The hadith carries several important lessons:

1. Brotherhood and Unity: The hadith emphasizes the concept of brotherhood in Islam. Believers are encouraged to treat one another like family and to develop a sense of unity and solidarity. They should genuinely care for their fellow Muslims and desire for them what they desire for themselves.

2. Empathy and Compassion: The hadith highlights the importance of empathy and compassion. It encourages believers to put themselves in the shoes of others and to understand their hopes, aspirations, and needs. By doing so, they can show genuine care and concern, and act in a way that benefits others.

3. Selflessness and Altruism: The hadith promotes selflessness and altruism. It teaches that true faith involves not only looking out for one's own interests but also actively seeking the well-being and happiness of others. Believers should be willing to sacrifice their own desires and preferences to ensure the welfare of their fellow believers.

4. Golden Rule: The hadith embodies the principle of the Golden Rule, which is found in various religious and philosophical traditions. It encourages individuals to treat others as they would like to be treated themselves. By applying this principle, believers can foster a harmonious and just society where everyone is treated with fairness, kindness, and respect.

5. Genuine Concern for Others: The hadith teaches the importance of genuine concern for the well-being of others. It goes beyond mere superficial gestures and calls for a sincere desire for the good of one's brothers and sisters in faith. This includes guiding them towards righteousness, offering support, and wishing for their success and happiness in all aspects of life.

6. Active Engagement: The hadith implies that true belief is not confined to personal convictions but requires active engagement with others. Believers should proactively strive to bring about positive change and contribute to the well-being of their communities. This can be achieved by promoting goodness, assisting others in times of need, and advocating for justice and equality.

Overall, this hadith highlights the significance of empathy, selflessness, and genuine concern for others in the life of a believer. It serves as a guiding principle for nurturing strong bonds of brotherhood and fostering a compassionate and inclusive society. By internalizing and practicing the lessons from this hadith, individuals can cultivate a positive and transformative impact on themselves and those around them.

May Allah grant us a beneficial understanding (Aameen)

What does the Talbiyah recited by pilgrims during Hajj and 'Umrah mean? The following excerpt from IslamQA provides a comprehensive explanation:

Hajj: A Symbol of Tawhid
Hajj is a symbol of Tawhid (the Oneness of Allah) from the moment the pilgrim enters ihram. Jabir ibn 'Abd-Allah described the Hajj of the Prophet (peace and blessings be upon him), saying, "Then he started to say the words of Tawhid, 'Labbayka Allahumma labbayk, labbayka la sharika laka labbayk. Inna al-hamd wa'l-ni'mata laka wa'l-mulk, la sharika lak' (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner)." (Narrated by Muslim)

Anas described how the Messenger of Allah (peace and blessings be upon him) entered ihram, saying, "Labbayka 'Umratan la riya-a fiha wa la sum'ah (Here I am for 'Umrah in which there is no showing off or seeking reputation)."

This trains the soul to acknowledge the Oneness of Allah and to be sincere towards Him.

Starting Hajj with Tawhid
The pilgrim begins their Hajj with Tawhid and continues to recite the Talbiyah with its words of Tawhid, moving from one action to the next with Tawhid.

Meaning of the Talbiyah
The Talbiyah holds several meanings, such as:

"Labbayka Allahumma labbayk (Here I am, O Allah, here I am)" is a continuous response, indicating lasting and ongoing commitment.

"Labbayka Allahumma labbayk (Here I am, O Allah, here I am)" signifies ongoing submission and re-submission, emphasizing continuous servitude to Allah.

It may also mean staying in one place (labba bi'l-makan) and clinging to it, persisting in obeying Allah.

One of the meanings of the Talbiyah is confirming the love of Allah. The phrase "imra-ah labbah" (a loving woman) refers to a woman who loves her child. "Labbayk" is only said to a person whom one loves and respects.

It implies sincerity, as in the phrase "lubb al-shay" which means the essence of a thing, and "lubb al-rajul" which means a person's mind and heart.

It implies drawing close, as in the word "ilbab," which means drawing close. Thus, it emphasizes the meaning of seeking to draw closer and closer to Allah.

The Talbiyah represents the Tawhid of the religion of Ibrahim, which is the spirit and aim of Hajj and all acts of worship. It is the key to this act of worship that the pilgrim is undertaking.

The Talbiyah also includes:

Praising Allah, which is a means to draw close to Him.

Recognizing the blessings of Allah, as He is the source and bestower of all blessings.

Acknowledging that all sovereignty belongs to Allah alone, and no one else has any true dominion.

When reciting the Talbiyah, the pilgrim feels connected to all other created beings, as they all join in submission to Allah alone and echo the Talbiyah. The Messenger (peace and blessings be upon him) said, "There is no Muslim who recites the Talbiyah but whatever is to his right and to his left of stones, rocks, and clods recites it with him, to the furthest point to the east and the west" – meaning from his right and his left. (Narrated by al-Tirmidhi, 828; also by Ibn Khuzaymah and al-Bayhaqi with a sahih isnad.)

And Allah knows best.

Allah had blessed multiple women with the honour of becoming the Azwaaj Mutahharaat (pure and chaste wives of Rasulullah [sallallahu ‘alaihi wasallam]). However, from all the Azwaaj Mutahharaat, perhaps the one who is most well-known is Sayyidah ‘Aaishah (radhiyallahu ‘anha).

Not only was Sayyidah Aaishah (radhiyallahu ‘anha) the most beloved of the Azwaaj Mutahharaat to our most beloved Rasul (sallallahu ‘alaihi wasallam), but among all his wives, she was blessed with many special virtues that were unique to her alone.

Sayyidah ‘Aaishah (radhiyallahu ‘anha) once mentioned the following to the other Azwaaj Mutahharaat:

“I was favoured over you with ten special blessings – and I do not say this with pride (but rather to express gratitude to Allah Ta‘ala. These ten special blessings are that) I was the most beloved to Rasulullah (sallallahu ‘alaihi wasallam) from all his wives and my father was the most beloved to him (from all the Sahaabah [radhiyallahu ‘anhum]).

Rasulullah (sallallahu ‘alaihi wasallam) married me as a virgin, whereas he did not marry any other woman who was a virgin besides me. Rasulullah (sallallahu ‘alaihi wasallam) married me at the age of seven, and I went to live with him when I was nine.

(When I was falsely accused of zina,) my exoneration and the declaration of my innocence descended from the sky (as revelation to be recorded in the Quraan Majeed).

When Rasulullah (sallallahu ‘alaihi wasallam) was in his final illness, he asked his wives permission saying, ‘It is difficult for me to continue moving between your homes (giving each of you your due turn). Hence, allow me to remain with one of you.’ When Rasulullah (sallallahu ‘alaihi wasallam) said that, Ummu Salamah (radhiyallahu ‘anha) said, ‘We understand what it is that you wish – you wish to stay at the home of ‘Aaishah (radhiyallahu ‘anha). We have given you permission to do so (as this is what pleases you).’

The final thing to be placed in the blessed mouth of Rasulullah (sallallahu ‘alaihi wasallam) in the world was my saliva. A miswaak was brought to Rasulullah (sallallahu ‘alaihi wasallam), and he asked me to chew it for him and soften it for him, which I did (and he then used the miswaak, due to which my saliva was in his blessed mouth when he departed from this world).

(Finally,) Rasulullah (sallallahu ‘alaihi wasallam) departed from this world while reclining on me, (with his blessed head) between my lap and my chest, and he was buried in my home.” (Siyaru Aa’laamin Nubalaa vol. 2, pg. 147)

Sayyidah ‘Aaishah (radhiyallahu ‘anha) was blessed with many other special virtues and bounties by Allah Ta‘ala. Nevertheless, from these great virtues, we can understand the high rank and status that Allah Ta‘ala had blessed her with.

uswatulmuslimah.co.za

KA Stroud Engr Math 44 - Standard derivatives | Product rules

In tonight's episode (episode 44), I continued my exploration of differentiation. I derived the derivatives of special functions, including trigonometric and hyperbolic functions, using the first principle. Additionally, I derived the product rule of differentiation from first principles and illustrated its application through various examples.


https://www.youtube.com/watch?v=gMk3ZnNp4z0

Certifying "certificates" at the Federal Ministry of Education and Foreign Affairs: An Urgent Need for Administrative Decentralization

By Gafari Lukumon

One of the reforms I look forward to in this Tinubu administration is decentralizing some administrative powers to individual states or local government. Two examples worth mentioning are the bureaucratic procedures people go through when they need to certify their education certificates for foreign use or birth/marriage certificates for travel purposes.

As of today, affected students/citizens have to travel to the Ministry of Education or Foreign Affairs in Abuja (as the case may be) just to obtain a simple stamp on their documents. Imagine someone traveling from Iṣeyin - Oke-Ogun area of Oyo state to Abuja just to put a stamp on a document? Awkward? It is even stressful and poses life risks due to bad roads and insecurities. I am confident (though it might not be recorded) that some people might have lost their lives on the road just for this simple procedure.

Furthermore, the offices are usually overcrowded, creating an environment where corruption thrives as individuals may feel compelled to bribe officials in fear of having to stay in Abuja for another day. The least one can do is find someone staying in Abuja and send their certificates via courier. However, this raises concerns about the potential loss of certificates in the process. Why should I have to go to Abuja to do this? Hmmm. Why? Why can't we decentralize this to each state or even local government ministries of education? I think I have previously brought this matter to the attention of the Ministers of Foreign Affairs and Education on Twitter. Perhaps they will reply me tomorrow.

This situation underscores the consequences of appointing individuals to critical positions not based on their qualifications and expertise, but rather as a form of compensation or other considerations.

But many Nigerians may not perceive these challenges as significant until they become victims themselves. Good governance begins with having mercy and being considerate towards the citizens. It is crucial to implement reforms that prioritize the welfare and convenience of the people. We must strive for a system that alleviates unnecessary burdens, promotes efficiency, and protects the rights of every Nigerian. By addressing these issues and taking steps towards decentralization, we can foster an environment of good governance that truly serves the needs and aspirations of our nation.

I hope this get across to the appropriate authority.

Thanks

Solving simultaneous linear inequalities by graphing


https://www.youtube.com/watch?v=_mrkxfedLZ8

Graphing inequalities


https://www.youtube.com/watch?v=qwVBwWN9lQ8

In this video, you will learn how to say "I love you" using inequalities.


https://www.youtube.com/watch?v=V9l3agTOtGM

JAMB/UTME series episode 28 - Calculus | Limits of functions


https://www.youtube.com/watch?v=Ng7wL48Ic64

In today's episode (episode 28), I delved into the world of Calculus. I discussed the fundamental concept of limits in functions. I carefully explained the limits of functions and demonstrated different approaches to solving them with examples.

Linear inequalities


https://www.youtube.com/watch?v=saiYYXL5CCI

In this week's review, we will look into Chapter 2 of the book "Kitab At-Tawhid" which focuses on the concept of Tawhid, the Oneness of Allah. For the past reviews see

Chapter 2 of Kitaabul Tawheed emphasizes the superiority of Tawhid (belief in the Oneness of Allah) and its effect in removing sins. It quotes verses from the Quran and narrations of the Prophet Muhammad (peace be upon him) to highlight the significance of affirming the Oneness of Allah and avoiding polytheism. The chapter emphasizes that those who truly believe in the Oneness of Allah and do not associate partners with Him will find security and guidance. It explains that testifying to the Oneness of Allah, acknowledging Prophet Muhammad as His Messenger, and recognizing 'Isa (Jesus) as a servant of Allah and His Messenger, can lead to admission into Paradise regardless of one's deeds.

The chapter also addresses the concept of Tawhid, outweighing all other aspects of creation. It highlights the importance of understanding the true meaning of La ilaha illa Allah (there is no god but Allah) and refutes misconceptions about Allah's attributes. The significance of believing in the existence of Paradise and Hell, as well as the necessity of practical abandonment of polytheism, is also emphasized.

The lessons derived from Chapter 2 of Kitaabul Tawheed are as follows:

1. The Abundance of Allah's Favor: Believing in the Oneness of Allah and worshiping Him alone brings numerous blessings, rewards, and security.

2. The Reward of Tawhid: Embracing Tawhid and sincerely worshiping Allah without associating partners with Him leads to immense rewards, including the possibility of entering Paradise regardless of one's deeds.

3. Tawhid as a Remedy for Sins: Tawhid has the power to remove sins and purify the heart of a believer. It serves as a means of seeking forgiveness and attaining closeness to Allah.

4. Understanding Surah Al-An'am, Verse 82: Reflecting on the verse helps in comprehending the importance of maintaining a pure belief in the Oneness of Allah and avoiding polytheism.

5. Importance of Ubadah and Itban's Hadith: The narrations of Ubadah bin As-Samit and Itban shed light on the profound meaning of La ilaha illa Allah and expose the errors of those who deviate from true Tawhid.

6. Appreciating the Prophets and Their Status: Recognizing the unique roles and characteristics of Prophet Muhammad and Prophet 'Isa (Jesus) as both slaves and messengers of Allah strengthens faith and highlights their elevated positions.

7. Understanding the Creation of 'Isa: Realizing that 'Isa was created by Allah as His Word and a spirit from Him deepens understanding and affirms belief in the divine nature of 'Isa.

8. Belief in Paradise and Hell: Acknowledging the existence and realities of Paradise and Hell reinforces the concept of accountability and motivates believers to strive for righteousness.

9. Meaning of "Whatever his deeds might be": The phrase indicates that belief in Tawhid and the testimony of faith have a significant weight in the ultimate judgment of a person, although the importance of good deeds should not be underestimated.

10. Significance of the "Face" of Allah: Recognizing that seeking Allah's Face (pleasure) by testifying to His Oneness is a means of attaining forgiveness and salvation.

Praise be to Allah.

When was Hajj made obligatory? The correct belief is that Hajj became compulsory in the ninth year after Hijrah (AH), and it was not made obligatory before that. This decision was made due to the circumstances at the time. The Quraysh, who were in control of Makkah, had prevented the Messenger (peace and blessings of Allah be upon him) from performing 'Umrah, and it was likely that they would also prevent him from performing Hajj. Prior to the conquest of Makkah, the city was still entrenched in disbelief, but after the conquest, it was liberated from disbelief. Thus, enjoining Hajj upon the people became appropriate and wise.

The evidence that Hajj became obligatory in the ninth year is the verse in Surah Al 'Imran, where Allah says, "And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, for those who can afford the journey" [Al 'Imran 3:97]. This part of the surah was revealed in the year of delegations (‘am al-wufud).

Why didn't the Prophet (peace and blessings of Allah be upon him) perform Hajj in the ninth year? If it is asked why the Prophet did not immediately perform Hajj in the ninth year AH when it became obligatory, the answer is that there were several reasons for this:

1. The large number of delegations that came to the Prophet (peace and blessings of Allah be upon him) in that year. The ninth year AH came to be known as the year of delegations. Receiving the Muslims who came to learn about their religion from the Messenger (peace and blessings of Allah be upon him) was of utmost importance. It can be considered obligatory for the Messenger (peace and blessings of Allah be upon him) to convey the message to the people.

2. In the ninth year AH, it was expected that the polytheists would perform Hajj, as it eventually happened. The Prophet (peace and blessings of Allah be upon him) intentionally delayed his Hajj so that it would be exclusively for the Muslims. This decision was fulfilled as announced, "After this year, no polytheist shall be allowed to perform Hajj, and no one shall circumambulate the Ka'bah naked" (Agreed upon).

3. It was a common practice for people, except Quraysh, to perform Tawaf (circumambulation) of the Ka'bah naked, as they did not have appropriate clothing. Only Quraysh could borrow clothing to perform Tawaf. The Prophet (peace and blessings of Allah be upon him) wanted to change this practice, and by delaying his Hajj, he ensured that people would perform Tawaf in proper attire. This change was implemented, "After this year, no one shall circumambulate the Ka'bah naked" (Al-Sharh al-Mumti', 7/14, 15).

In conclusion, there are differing opinions among scholars regarding the exact year when Hajj became obligatory, with suggestions including 5 AH, 6 AH, 9 AH, or 10 AH. However, the most likely opinions are that it became obligatory in either the ninth or tenth year AH. Allah knows best.

And Allah is the source of strength. May Allah bestow blessings and peace upon our Prophet Muhammad, his family, and Companions.

https://islamqa.info/en/answers/109291/when-was-hajj-made-compulsory

This week, we will review the 12th hadith of the forty hadith of An-nawawih. For the past review, see here

On the authority of Abu Hurayrah, who said: The Messenger of Allah (peace be upon him) said, "From the excellence of a person's Islam is his leaving alone what does not concern him."

Hadith No. 12 emphasizes the excellence of a person's Islam through the act of leaving alone what does not concern them. This Hadith highlights the importance of focusing on matters that are relevant and beneficial to one's faith and life, while refraining from unnecessary involvement in affairs that do not directly impact them.

The Prophet Muhammad (peace be upon him) encourages believers to prioritize their actions and avoid wasting time and energy on idle pursuits or unnecessary interference in the affairs of others. This Hadith teaches us the value of being mindful of our actions and ensuring that our attention and efforts are directed towards meaningful and beneficial endeavors.

By adhering to the principle of leaving alone what does not concern us, we cultivate a sense of discipline and purpose in our lives. It allows us to prioritize our responsibilities, maintain personal boundaries, and focus on actions that bring us closer to Allah and benefit our own well-being and the well-being of others.

In today's fast-paced and interconnected world, this Hadith serves as a reminder to evaluate our priorities and not get entangled in gossip, unnecessary debates, or distractions that divert us from our spiritual journey. It encourages us to be selective in our engagements and invest our time and energy wisely, seeking knowledge, performing acts of worship, and engaging in beneficial activities that contribute to our personal growth and the betterment of society.

Lessons from Hadith No. 12:


Importance of focusing on relevant matters: The Hadith highlights the significance of directing our attention and efforts towards what truly matters. By leaving alone what does not concern us, we avoid wasting time and energy on trivial or unnecessary pursuits.

Discipline and self-control: The Hadith encourages us to exercise discipline and self-control by refraining from interfering in matters that do not directly affect us. It teaches us to prioritize our actions and maintain a sense of purpose in our lives.

Mindful engagement: By being selective in our engagements and interactions, we cultivate mindfulness in our interactions. We learn to choose our involvements wisely, ensuring that they align with our values and contribute positively to our personal growth and the well-being of others.

Avoidance of gossip and idle talk: The Hadith serves as a reminder to refrain from engaging in gossip or idle talk. By avoiding such conversations, we uphold the principles of Islam and foster a positive and respectful environment.

Focus on personal growth: Leaving alone what does not concern us allows us to invest our time and energy in activities that contribute to our personal growth. It encourages us to seek knowledge, engage in acts of worship, and pursue beneficial endeavors that bring us closer to Allah.

Respect for boundaries: Respecting the boundaries of others is an important lesson from this Hadith. It reminds us to refrain from unnecessary interference in the affairs of others, promoting harmony and respect in our relationships.

Prioritization of responsibilities: By leaving aside what does not concern us, we prioritize our responsibilities and obligations. This lesson reminds us to fulfill our duties and obligations to ourselves, our families, and our communities, rather than getting entangled in matters that are unrelated or unproductive.

In tonight's episode (episode 43), I began by introducing the topic of differentiation (Program F12, page 315). In the first part of the class, I focused on the concept of finding the gradient of functions, whether they are lines or curves. I explained the process of determining the gradient of a function using the first principle and derived the standard derivatives of various polynomial functions using this principle.


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

INEQUALITIES IN YORUBA 2: OPEN AND CLOSED INTERVAL


https://www.youtube.com/watch?v=PLuS6F9oNnU

Remember to join us again tonight (and every Thursday) via zoom or Facebook at 9pm WAT for our weekly explanation of the book "KA Stroud Engineering Mathematics with Dexter Booth" in Yorùbá! It promises to be interesting. Thanks.

You will learn everything that has to do with inequalities in this series. I covered topics such as linear inequalities, quadratic inequalities and how to solve and graph them. All the explanations are in Yoruba

INEQUALITIES IN YORUBA (INTRODUCTION)


https://www.youtube.com/watch?v=7CcB64_oezA

Quiz 5


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

Introduction to Group


https://www.youtube.com/watch?v=fz2qTWisku0