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Assalamualaikum and hello! Let me introduce myself to you guys!

Name: Wan Ariff Naufal Bin Wan Khairuzan
Age: 19 years old

Height: 193cm
Hometown: Setapak,Kuala Lumpur
Secondary School: SM Sains Selangor,Cheras
Matric No.: 258708
Mahallah: Zahrawi
Course: FENG
Contact No: 016-2910312
Instagram: ghepnpl
Usrah Assist: Br. Nik Zahran
Usrah Group: Group 126
Hobby:
-basketball

-valo and hok (sometimes ml)

-reading shounen manga

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Our first session began with an introduction and ice-breaking with Brother Nik Zahran, the usrah assistant. This allowed us to know each other and create a friendly environment. We also touched on the manners of seeking knowledge, both outwardly (like preparing, asking questions, and taking notes) and inwardly (such as sincerity and respect for knowledge). The session ended with a reminder that the Qur’an is our ultimate guide, teaching us about Allah’s oneness, the stories of prophets, and the responsibilities we carry as His servants.

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This week centered on Hadith Jibril, where Angel Jibril questioned the Prophet ﷺ about Islam, Iman, and Ihsan. The hadith is crucial as it summarizes the essence of our religion. It strengthens our bond with Allah, improves our relationships with others, purifies the soul from sins, and helps us live as true servants of Allah.

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The discussion moved to the Pillars of Islam and Hadith Arba’in Nawawi (Hadith 2). We revised the meaning of having faith in Allah, in the angels He created, and in His revealed books. These beliefs remind us of Allah’s power, the obedience of His angels, and the guidance given through His scriptures, especially the Qur’an which is preserved for mankind.

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We then covered the rest of the Pillars of Iman: belief in the messengers, in the Last Day, and in divine decree (Qada’ and Qadar). Surah Nuh (verses 1–28) was discussed to highlight the story of Prophet Nuh’s perseverance in da’wah. We also went through the stages of Qiyamah to remind us of accountability in the Hereafter. The concept of Qada’ and Qadar taught us to accept Allah’s decree with patience and gratitude.

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This week focused on Ihsan, the highest level of faith. Surah Al-Isra (22–39) guided us on ethical behavior such as avoiding shirk, respecting parents, and living morally. We explored how Ihsan can be practiced daily: praying with sincerity, helping others, speaking truth, and working honestly. A short reminder on heaven and hell was also given, motivating us to strive for Jannah and avoid sins that lead to Jahannam.

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Our final topic emphasized adab. From Surah Maryam (41–50), we learned how Prophet Ibrahim (AS) showed respect in his conversation with his father, teaching us how to behave towards parents. We also learned the manners toward neighbours and society, such as kindness, cooperation, and avoiding harm. As students, adab is shown by respecting teachers, focusing in lessons, and being humble while seeking knowledge.

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1. Fasting & Its Virtues (Ṣawm)

Fasting is obligatory for believers, as prescribed to previous nations, to develop taqwa (God-consciousness).

Taqwa means being careful and mindful of Allah in actions and behaviour.

Fasting is not just avoiding food and drink, but also avoiding lies, bad speech, and sinful actions.

Virtues of fasting:

Builds ṣabr (patience) and self-control

Trains obedience to Allah

Encourages empathy and mercy (raḥmah) towards the poor and needy

Levels of fasting (Al-Ghazali):

Physical fasting (food, drink, desires)

Controlling limbs from sin

Purifying the heart from worldly distrac

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2. Virtues Found in Ṣalāh with Khushūʿ

Khushūʿ means presence of heart and mind, humility, and calmness in prayer.

Ṣalāh with khushūʿ strengthens the relationship with Allah and shapes good character.

It helps prevent sinful behaviour and improves self-discipline.

Values developed through khushūʿ:

Al-Ṭāʿah – obedience and loyalty to Allah

Al-Jihād al-Nafs – inner struggle against laziness and distractions

Muḥāsabah – self-reflection and accountability

ʿIffah – modesty and self-restraint

Tawaḍḍuʿ – humility

Ṣalāh is not only performed, but lived in daily life.

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3. Preparation of Ṣalāh with Khushūʿ (Usrah Module)

Ṣalāh basics include conditions, pillars, sunnah acts, and things that invalidate prayer.

Wuḍūʾ must be done correctly, using clean water and proper steps.

Tayammum is allowed when water cannot be used.

Khushūʿ is a sunnah but essential for meaningful prayer.

Obstacles to khushūʿ include distractions, was-was, and attachment to worldly matters.

Ways to achieve khushūʿ:

Pray on time and prepare mentally

Understand the meaning of recitations

Avoid distractions and unnecessary movements

Pray calmly with focus and sincerity

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4. Reasons & Sources of Ḥikmah from ʿIbādah

Acts of worship carry wisdom (ḥikmah) beyond rituals.

Ṣalāh prevents immorality and wrongdoing and strengthens remembrance of Allah.

Ṣawm (Fasting) develops righteousness, discipline, and taqwa.

Zakāh purifies wealth and the soul, and helps society.

Ḥajj teaches self-control, unity, patience, and fear of Allah.

All acts of worship aim to purify the heart, improve character, and strengthen faith.

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In this presentation, the naqīb explains the spiritual significance and virtues of Ṣawm (fasting) in Islam, beginning with the Qur’anic command that highlights its primary objective: the attainment of taqwa, or God-consciousness. He clarifies the linguistic and spiritual meaning of taqwa, describing it as a protective shield that helps a believer remain within the limits set by Allah. By refraining from basic physical needs, fasting becomes a practical test of faith, through which believers demonstrate sincerity and refine their behaviour. He emphasizes that true fasting is not limited to abstaining from food and drink, but also requires abandoning lies, falsehood, and immoral conduct.

The naqīb further explains that fasting can be understood at three levels. The first is the basic level of physical abstinence, the second involves restraining one’s senses from sinful acts, and the highest level is when the heart is fully devoted to Allah and detached from worldly distractions. Through this disciplined practice, believers cultivate essential virtues such as ṣabr (patience) and raḥmah (mercy). By experiencing hunger and thirst, they are humbled and guided to empathize with the struggles of the less fortunate, transforming fasting from a ritual obligation into a comprehensive process of moral and ethical development.

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In this presentation, the naqīb explains the spiritual significance and virtues of Ṣawm (fasting) in Islam, beginning with the Qur’anic command that highlights its primary objective: the attainment of taqwa, or God-consciousness. He clarifies the linguistic and spiritual meaning of taqwa, describing it as a protective shield that helps a believer remain within the limits set by Allah. By refraining from basic physical needs, fasting becomes a practical test of faith, through which believers demonstrate sincerity and refine their behaviour. He emphasizes that true fasting is not limited to abstaining from food and drink, but also requires abandoning lies, falsehood, and immoral conduct.

The naqīb further explains that fasting can be understood at three levels. The first is the basic level of physical abstinence, the second involves restraining one’s senses from sinful acts, and the highest level is when the heart is fully devoted to Allah and detached from worldly distractions. Through this disciplined practice, believers cultivate essential virtues such as ṣabr (patience) and raḥmah (mercy). By experiencing hunger and thirst, they are humbled and guided to empathize with the struggles of the less fortunate, transforming fasting from a ritual obligation into a comprehensive process of moral and ethical development.

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In this week’s session, the naqīb explains the concept of amānah (trust) and our responsibility as khalīfah on earth. He emphasizes that every individual has been entrusted by Allah with responsibilities that must be carried out with sincerity, accountability, and consciousness of Allah. This amānah is not limited to leadership or authority, but includes how we conduct ourselves, make decisions, and fulfill our duties as servants of Allah, especially during important phases of life such as preparing for final examinations.

During the session, the naqīb also gives each of us an opportunity to share advice related to fulfilling this trust. For my part, I advise calling one’s parents before attending the final examination. I explain that parents are a vital wasīlah (means) for du‘ā’, as their prayers carry great weight in the sight of Allah. Seeking their blessings is a way of honoring the amānah placed upon us, recognizing that success is not solely the result of effort, but also of divine assistance.

This advice reflects the broader understanding of amānah as a khalīfah, where responsibility includes maintaining strong ties with one’s parents and acknowledging their role in our spiritual and personal success. By valuing their du‘ā’ and support, we align our efforts with reliance upon Allah, reinforcing the balance between striving with discipline and placing trust in divine guidance and mercy.