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Assalamualaikum

My usrah brother in arms, I want to introduce myself, I hope we can strengthen our ukhuwah just like the sahabah in prophet's era.

My name: Adam Amzar Muzhaffar bin Zakariya

Age: 18 years old

Hometown: Skudai, Johor

Secondary school: SMK DATO PENGGAWA BARAT

Matrik no.: 250079

Course: MEDIC

EMAIL: muzhaffara3@gmail.com

No. : 0143060696

Facilitators:

Usrah group

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The first time I truly sat with the Hadith of Jibril, it felt less like reading a historical account and more like being given a master key. It’s a narrative that doesn't just tell you what to do; it reveals the entire architecture of the faith, laying bare its layers in one profound conversation.

The scene itself is powerful. A stranger, with intensely black hair and spotless white clothes, appears to the Prophet Muhammad (PBUH) and his companions. He asks questions that seem almost basic: "Tell me about Islam," "Tell me about Iman," "Tell me about Ihsan." But in his answers, the Prophet doesn't just list duties; he builds a pyramid of spiritual ascent.

Islam: The Foundation

When he defines Islam as the Five Pillars, it grounds me. It’s the body of the faith the tangible, actionable, physical submission to God. It’s the spine that gives my belief structure. Sometimes, in the complexity of life and theological debates, I can forget the profound simplicity at the core. The Shahadah is my identity. Salah is my daily reconnection. Zakat is my social responsibility. Sawm is my spiritual detox. Hajj is my ultimate aspiration. This is the "what." It’s the map. But a map alone isn't the journey.

Iman: The Beating Heart

Then comes Iman faith. This is where the map gains life. It’s not enough to just pray; I must believe in the One to whom I pray. It’s not enough to fast; I must have faith in the unseen reward. Belief in Allah, His angels, His books, His messengers, the Last Day, and the Divine Decree this is the "why." This is what transforms ritual into relationship.

For me, the most profound part of Iman here is the belief in Al-Qadr, the Divine Decree. It’s the ultimate trust exercise. It’s the comfort in knowing that while I am responsible for my choices, the cosmos is not in chaos. There is a wisdom, even when I cannot see it. This belief is what injects patience and purpose into hardship and humility into success.

Ihsan: The Soul's Aspiration

And then, the question that elevates everything: "Tell me about Ihsan." The Prophet's response is breathtaking: "To worship Allah as if you see Him, for if you don't see Him, He surely sees you."

This is the pinnacle. This is the "how." This single sentence is a lifetime's pursuit. It moves faith from a transaction to a state of being. It’s the difference between praying because it’s time to pray, and praying with such presence that the world falls away. It’s the consciousness that infuses every action, every thought, every moment with the awareness of the Divine Presence.

In my own life, this is the constant struggle and the beautiful goal. To work, to speak, to interact with others as if I am in His direct sight. It’s a concept that fosters absolute sincerity and wards off hypocrisy. It means my character isn't just for others to see; it's a reflection of my internal state before God.

The Final Lesson: The Signs of the Hour

The stranger’s final question about the Hour and its signs serves as a crucial reality check. It pulls the conversation from the spiritual stratosphere back to the earthly timeline. The answers are simple, almost mundane: "The slave-girl will give birth to her mistress," and "You see the barefoot, naked, destitute shepherds competing in constructing tall buildings."

This reminds me that the spiritual journey doesn't happen in a vacuum. It happens in this world, with its social upheavals, its material obsessions, and its tests. The signs are a warning not to be deluded by the temporal, no matter how grand it seems. The core message—Islam, Iman, Ihsan—is the eternal constant, while the world around us is the variable.

In My View

For me, the Hadith of Jibril is the ultimate guide to a holistic life. It acknowledges that I am a body that needs rituals (Islam), a heart that needs faith (Iman), and a soul that needs consciousness (Ihsan). It starts with submission, matures into belief, and culminates in loving, mindful awareness.

It’s a constant reminder that my faith is not a static list of rules, but a dynamic, living journey one that begins with the outward act of surrender and aims for the intimate, profound experience of worshipping as if I am in the very presence of the Divine.

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Hadith Jibril

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Believe in Allah

Believe in malaika

Believe in kitab

The Pillars of Iman ( Arkān al-Īmān ) are the fundamental articles of faith that every Muslim must believe in with conviction. They form the foundation of a Muslim's belief system and worldview.

The word "Iman" means faith or belief, and it comes from the root word for "security" and "safety." In Islamic theology, it signifies a deep-rooted belief that is affirmed by the heart, uttered by the tongue, and manifested through actions.

There are Six Pillars of Iman, and they are based on the following famous Hadith (saying of the Prophet Muhammad ﷺ):

"The Messenger of Allah ﷺ said: 'Iman is to believe in Allah, His angels, His books, His messengers, the Last Day, and the divine decree (qadr), both the good and the bad of it.'"

— Sahih Muslim

Let's break down each pillar in detail:

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1. Belief in Allah (God)

This is the first and most important pillar. It entails:

· Believing in Allah's Oneness (Tawhid): This is the core of Islamic monotheism. It means believing that Allah is the One, Unique, and Only God worthy of worship. He has no partners, no children, and no rivals.

· Believing in Allah's Attributes: Believing in all the names and attributes Allah has given Himself in the Quran or through His Prophet, without distorting their meaning, denying them, or comparing them to creation. He is the All-Merciful, the All-Knowing, the Ever-Living, the Creator, the Sustainer, etc.

2. Belief in His Angels (Mala'ika)

Angels are created beings made from light. They are:

· Obedient Servants: They perfectly obey Allah's commands and never disobey Him.

· Invisible to Us: They are part of the unseen world (Al-Ghaib).

· Assigned Specific Duties: Each angel has a specific role. For example:

· Jibril (Gabriel): Responsible for revealing Allah's messages to the prophets.

· Mika'il (Michael): Responsible for rain and sustenance.

· Israfil: Responsible for blowing the trumpet on the Day of Judgment.

· Malik: The keeper of Hellfire.

· The Kiraman Katibin: The noble scribes who record a person's good and bad deeds.

3. Belief in His Revealed Books (Kutub)

Muslims believe that Allah sent down divine scriptures as a guidance and mercy to humanity at different times. The key books are:

· The Scrolls (Suhuf) revealed to Prophet Ibrahim (Abraham).

· The Torah (Tawrat) revealed to Prophet Musa (Moses).

· The Psalms (Zabur) revealed to Prophet Dawud (David).

· The Gospel (Injeel) revealed to Prophet Isa (Jesus).

· The Quran revealed to Prophet Muhammad ﷺ.

Muslims believe that the previous scriptures were altered or corrupted by people over time. The Quran is the final, preserved, and unaltered word of Allah, confirming what was true in the previous books and correcting what was changed.

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Believe in Allah messenger

Believe in the last day

Believe qada and wear

4. Belief in His Messengers (Rusul)

Allah sent prophets and messengers to every nation to guide them back to the worship of the One God. Key aspects include:

· The First Prophet: Adam (AS).

· The Last Prophet: Muhammad ﷺ, the final messenger for all of humanity.

· Respecting All Prophets: Muslims must believe in and respect all prophets, including those well-known in the Judeo-Christian tradition like Nuh (Noah), Ibrahim (Abraham), Musa (Moses), and Isa (Jesus). In Islam, Jesus is revered as a mighty prophet of God, not His son.

· Their Message: All prophets brought the same core message of monotheism (Tawhid).

5. Belief in the Last Day (Yawm al-Qiyamah)

This is the belief in the Day of Resurrection and the final judgment. It includes:

· The End of the World: The world will come to an end at a time only known to Allah.

· The Resurrection: Every soul that ever lived will be brought back to life.

· The Final Judgment: Everyone will stand before Allah, and their record of deeds (their book) will be presented.

· The Scales (Mizan): Deeds will be weighed.

· The Bridge (Sirat): A bridge over Hellfire leading to Paradise.

· The Eternal Destination: Based on their faith and deeds, people will be admitted to Paradise (Jannah) or condemned to Hellfire (Jahannam).

6. Belief in Divine Decree (Al-Qadr)

This is the belief in Allah's divine predestination and decree. It is a complex concept with four levels:

1. Allah's Knowledge: Belief that Allah has eternal and complete knowledge of everything that has happened and will happen.

2. The Preserved Tablet (Al-Lawh al-Mahfuz): Belief that Allah has recorded everything in a master record.

3. Allah's Will: Nothing happens in the heavens or on earth except by the will of Allah.

4. Allah's Creation: Allah is the Creator of everything, including our actions.

Crucially, belief in Qadr does not negate human free will. Muslims believe that we have the free will to choose our actions, for which we will be held accountable, but that Allah's knowledge and will encompass our choices.

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Ihsan and eschatology

Part 1: Ihsan (Spiritual Excellence)

Ihsan (إحسان) is an Arabic word that comes from the root ḥ-s-n, which means "goodness," "beauty," or "excellence." In Islamic terminology, it represents the highest level of faith and action. It's moving beyond simply obeying the rules to worshipping with utter sincerity and beauty.

The most famous definition comes from the Hadith of Jibril (Gabriel), where the Prophet Muhammad ﷺ was asked by the Angel Gabriel in human form, "What is Ihsan?"

The Prophet ﷺ replied:

"It is to worship Allah as if you see Him, and if you cannot see Him, know that He sees you."

— Sahih al-Bukhari

This single statement encapsulates the entire concept. Let's unpack it:

Key Aspects of Ihsan:

1. Worshipping "as if you see Him" (The State of Mushahada):

· This is the highest level, where the believer is so immersed in the love and awareness of Allah that it feels as if they are in His direct presence. Their devotion is filled with love, awe, and intimacy. Every action is done for Him and to seek His pleasure.

2. Worshipping knowing "He sees you" (The State of Muraqabah):

· This is the level for most believers. It is a constant, living awareness that Allah is watching every thought, intention, and action. This awareness becomes the inner compass for one's life. It prevents sin in private and increases sincerity in good deeds.

3. It Pervades All Actions:

· Ihsan is not limited to ritual worship (prayer, fasting). The Quran commands Ihsan in everything:

· Towards Parents: "And do good (wāhsid) to parents..." (Quran 2:83)

· Towards Others: "Indeed, Allah enjoins justice and Ihsan..." (Quran 16:90)

· Even in Conflict: "... and let not the hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (Quran 5:8)

· It means being a good employee, a kind neighbor, an honest trader, and creating beautiful and beneficial work—all with the consciousness that Allah is watching.

In essence, Ihsan is the internalization of faith (Iman) and its perfect manifestation through action (Islam). It is the soul of worship.

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Part 2: Eschatology (The End of Things)

Islamic Eschatology ( Ilm al-Akhira - The Knowledge of the Hereafter) is the comprehensive doctrine concerning the ultimate destiny of the soul and the entire creation. It is not a single event but a sequence of events, divided into two main categories:

A. Minor Signs (Al-Ashraṭ al-Sughra) - The Eschatology of the World

These are events that will occur over time leading up to the final hour. They are like warnings. Many have already happened, and others are ongoing or yet to come. Examples include:

· The death of the Prophet Muhammad ﷺ.

· The splitting of the moon (a miracle of the Prophet).

· Widespread knowledge and ignorance simultaneously.

· An abundance of wealth.

· Time passing quickly.

· Frequent and widespread killing.

· The rise of intoxicants and adultery.

· Women outnumbering men.

B. Major Signs (Al-Ashraṭ al-Kubra) - The Final Sequence

These are the great, cataclysmic events that will immediately precede the Day of Judgment. Their order is detailed in various hadiths. They include:

1. The coming of Al-Masih ad-Dajjal (The False Messiah), a one-eyed imposter who will claim divinity.

2. The descent of Prophet Isa (Jesus) from the heavens to defeat the Dajjal.

3. The emergence of Yajuj and Majuj (Gog and Magog), tribes that will spread corruption.

4. Three major cosmic sinkings of the earth (one in the east, one in the west, and one in the Arabian Peninsula).

5. The rising of the sun from the west.

6. The emergence of a beast from the earth that will speak to people.

7. A fire that will drive people to their final gathering place.

The Day of Judgment (Yawm al-Qiyamah) and The Afterlife

This is the core of eschatology, where every soul is judged.

· The Resurrection: All creation will be brought back to life.

· The Gathering & The Reckoning: People will be gathered and their record of deeds (book) will be given.

· The Scales (Mizan): Deeds will be weighed.

· The Bridge (Sirat): A bridge over Hellfire, sharper than a sword and thinner than a hair, that leads to Paradise. People will cross it based on their deeds.

· The Final Abode: An eternal, unending existence in either:

· Paradise (Jannah): A state of physical and spiritual pleasure, peace, and the greatest reward: the pleasure of Allah and seeing His Countenance.

· Hellfire (Jahannam): A state of intense physical and spiritual punishment, grief, and the greatest loss: being veiled from Allah.

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The Profound Connection Between Ihsan and Eschatology

This is where the two concepts merge beautifully. Eschatology provides the why, and Ihsan provides the how.

1. Ihsan is the Practical Response to Eschatological Belief:

· If you truly believe in the Day of Judgment, the scales, Paradise, and Hell, how should you live? You live with Ihsan. The awareness that "Allah sees you" (the core of Ihsan) is the direct, daily application of your belief in the ultimate accountability of the Hereafter.

2. Eschatology Motivates Ihsan:

· The belief that every single deed is being recorded and will be presented to you is a powerful motivator to do your best in every action. It pushes a Muslim beyond mere compliance to excellence and sincerity.

3. Ihsan Transforms the Fear of Eschatology into Hope and Love:

· A believer who practices Ihsan doesn't just fear the punishment of the Hellfire; they aspire to the highest levels of Paradise and, most importantly, to please their Lord. Their worship is not just out of fear, but out of love and hope. They strive to meet Allah in a state that He is pleased with.

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*Adab and Ihsan*

1. Definition of Adab

· Linguistic Meaning: It comes from the root word "أدب" which means to refine, educate, and discipline.

· Conceptual Meaning: It encompasses good manners, morals, etiquette, decorum, and refined conduct derived from Islamic teachings.

· Key Insight: Adab is not just a static quality but a dynamic process that can be learned and cultivated over time.

2. The Importance of Learning Adab

This section quotes the classical scholar Imam Ibnul Qayyim:

· He states that possessing Adab is a sign of true success and happiness, while a lack of it is a sign of misery and ruin.

· He emphasizes that nothing in this world or the next brings goodness like Adab, and nothing brings evil like the lack of it.

· The takeaway is that Adab is the practical reflection of a person's inner character and faith.

3. Adab vs. Akhlaq

This is a crucial distinction:

· Akhlaq (Morality): Refers to the inner, inherent qualities and moral philosophy that reside in the heart (e.g., innate generosity, humility).

· Adab (Manners): Refers to the outward behavior and actions that manifest those inner qualities (e.g., how you speak to others, your table manners).

· The Relationship: Akhlaq is the "why" (the internal moral compass), and Adab is the "what" (the external practice). Good Akhlaq naturally leads to good Adab.

4. Case Study: Adab with Parents

This is the core of the presentation, analyzing Quranic verses (Surah Maryam, 19:41-50) where Prophet Ibrahim (AS) invites his idol-worshipping father to Islam.

The key lessons in Adab demonstrated by Ibrahim (AS) are:

· Deep Respect and Love: He repeatedly addresses his father as "O my dear father!" (Yā Abati), showing affection and respect, even when disagreeing fundamentally.

· Gentle and Logical Persuasion: He doesn't insult his father or the idols. Instead, he points out their helplessness logically: "why do you worship that which does not hear and does not see and will not benefit you at all?"

· Humility: He shares the knowledge given to him by Allah without boasting or belittling his father.

· Sincere Concern: He warns his father out of genuine fear that he will face punishment from Allah, framing it as a desire to save him from Satan.

· Exemplary Response to Abuse: When his father threatens to stone him and exiles him, Ibrahim (AS) responds with the ultimate Adab:

· He says, "Peace be upon you" (Salamun 'alaika).

· He promises to continue asking Allah for forgiveness for his father.

· He parts ways peacefully, placing his trust in Allah.

The Outcome: Allah rewards Ibrahim's impeccable Adab by granting him a new, righteous family (Prophets Isaac and Jacob) and a lofty reputation.

5. Adab in Friendship

This slide uses simple, visual reminders (likely from a children's resource) to teach basic Adab with friends:

· Be fair and share.

· Help each other.

· Speak kindly.

· Don't be selfish, lie, or bully.

· It concludes with a powerful quote from Caliph Ali (RA): "If you knew the importance of adab... you would pray to Allah for more adab, instead of more (material) wealth." This reinforces that Adab is more valuable than worldly riches.