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Allow me to briefly introduce myself and share my goals with all of you, including my fellow usrah members. Let's get to know each other better and work together towards success!

Name: Muhammad Amir Adam bin Mohd Amiruddin

Age: 19 years old

Hometown: Bentong, Pahang

Matric No: 243024

Mahallah: Zahrawi

Course: Engineering

Contact No: 011 72837165

E-mail: amiradam1923@gmail.com

Facilitator: Br. Zainul

Usrah Group: 105

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In our first week, we will commence with a traditional taaruf session, where everyone will have the opportunity to present themselves. Following this, Br. Zainul will provide an overview of the activities planned for the usrah throughout the first semester.

Subsequently, Brother Zainul offered valuable insights into the acquisition of Ḥikmah, its relationship with ʿIbādah, and the importance of Ihsan, Amal, and Niyyah in Islam. We drew many profound lessons from his presentation. Here are several key points on the acquisition of Ḥikmah, how it aligns with acts of worship (ʿIbādah), and the roles of Ihsan, Amal, and Niyyah:

Acquisition of Ḥikmah

Ḥikmah is translated as wisdom or philosophy, valued in Islam, referring to the ability to discern the true nature of things and act accordingly (Eliza Tasbihi, 2014).

Ḥikmah includes intellect, wisdom, knowledge, fear of God, comprehension of Allah’s commands, and a blend of knowledge and deeds (Ibn Qutaiba).

Ḥikmah and ʿIbādah

Acts of worship (ʿibādah) are believed to help acquire ḥikmah by cultivating humility, sincerity, and devotion, with the right intention and mindset.

Ḥikmah in Islam

Ḥikmah is described as a lost treasure of a believer; whoever finds it is most deserving of it (Jami’ al-Tirmizi).

Objective of Ḥikmah

To deepen understanding of religion and align one’s life with its teachings by cultivating inner qualities like humility, sincerity, and devotion.

Ḥikmah and Education

Hikmah pedagogy helps students develop higher-order thinking, inquiry skills, and independent thinking, aiding in the realization of Islamic Education principles (Suhailah et al., 2021).

Definition of Niyyah

Niyyah refers to the intention behind an act to attain Allah's reward and closeness.

Setting a correct niyyah ensures deeds are done for Allah alone, not for other motives, and it should be sincere, pure, clear, focused, and consistent.

Definition of Amal (Good Deeds)

Amal refers to acts of worship and good deeds performed to demonstrate devotion to Allah.

It is important to perform deeds with sincerity, consistency, and the right intention.

Examples of Amal

Acts like Salah, Zakat, Fasting, Hajj, and kindness demonstrate the practice of amal.

Hadith on Islam, Iman, and Ihsan

The hadith narrates a conversation with the angel Jibril, explaining the core principles of Islam, Iman, and Ihsan, including how to worship Allah as if seeing Him, and if not, knowing He sees us.

Ihsan (Virtue)

Ihsan refers to positive virtues like compassion, honesty, humility, and patience, which should become part of one's character and way of life.

Internalizing Ihsan involves understanding, practicing,

reflecting on actions, and consistently embodying these virtues.

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In our second week, we explored the profound wisdom (ḥikmah) and positive values that emerge from the acts of worship (ʿibādah) as reflected in the Qur'an. Through key practices such as Ṣalāh, Ṣawm, Zakāh, and Ḥajj, we discovered how each form of worship serves not only as a spiritual act but also as a means of cultivating moral integrity, self-control, social responsibility, and a deeper connection with Allah.

We delved deeper into the meanings and benefits of each act of worship, referencing specific Qur’anic verses to understand their broader impact.

Ṣalāh (Prayer), as highlighted in Sūrah Al-ʿAnkabūt (29:45), was shown to be a powerful deterrent against immorality and wrongdoing. Through prayer, believers cultivate discipline and mindfulness, fostering a connection to Allah that keeps them grounded and aware of their moral responsibilities.

Ṣawm (Fasting), as mentioned in Sūrah Al-Baqarah (2:183), teaches self-control and patience. By abstaining from food, drink, and other worldly desires, believers are reminded of their dependence on Allah and are encouraged to strengthen their God-consciousness (taqwā), leading to greater spiritual awareness and inner growth.

Zakāh (Charity), from the Qur’an in Sūrah Al-Tawbah (9:103), purifies wealth and promotes generosity. This act of giving not only helps those in need but also reduces social inequalities, fostering a sense of community and mutual responsibility. Through Zakāh, believers are reminded of the importance of sharing their blessings and caring for the welfare of others.

Ḥajj (Pilgrimage), as described in Sūrah Al-Baqarah (2:197), is a transformative journey that strengthens the bond between the believer and Allah. It fosters humility, unity, and spiritual purification, serving as a reminder that righteousness and piety are the best provisions for the soul.

Together, these acts of worship form a holistic framework for personal and societal development. They not only nurture an individual’s relationship with Allah but also promote virtues such as discipline, empathy, and humility, ultimately leading to a more morally conscious and spiritu

ally fulfilled life.

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In the third week, the topic that Br. Zainul had to discuss with us was Preparation for Ṣalāh with Khushūʿ (Concentration & Humility).

We explored several important aspects of Ṣalāh, which contribute to a meaningful and spiritually enriching prayer experience.

Ṭahārah (Purification):

Wuḍūʾ (Ablution): Purifying the body before prayer.

Tayammum: An alternative purification method when water is unavailable.

Conditions for the Acceptance (Ṣiḥḥah) of Ṣalāh:

Sincerity (ikhlāṣ): Performing prayer with a pure heart.

Performing in the prescribed time: Ensuring prayers are done at the correct times.

Facing the Qiblah: Aligning oneself in the direction of the Ka'bah.

Covering the ʿawrah (modesty): Ensuring proper modesty in dress.

State of ṭahārah (purity): Being in a state of ritual purity before praying.

Pillars of Ṣalāh (Arkān al-Ṣalāh):

Takbīrat al-iḥrām (Opening Takbīr)

Qiyām (Standing)

Qirāʾah (Recitation of al-Fātiḥah)

Rukūʿ (Bowing)

Sujūd (Prostration)

Tashahhud and Salām (Final Testimony & Ending)

Application of Ṣalāh in Different Situations:

Qaṣr & Jamāʿ (Shortened & Combined Prayer):

Permitted during travel or hardship.

Qaṣr: Reducing four-unit prayers to two.

Jamāʿ: Combining two prayers (Ẓuhr & ʿAṣr, Maghrib & ʿIshāʾ).

Nawāfil (Voluntary Prayers):

Sunnah Muʾakkadah: Highly recommended prayers (e.g., Tahajjud, Duḥa).

Sunnah Ghair Muʾakkadah: Less emphasized prayers.

Ṣalāh During Illness:

Praying while sitting, lying down, or through gestures if physically unable.

Proper preparation and understanding of these aspects can greatly enhance the spiritual and practical fulfillment of Ṣalāh, helping us approach our prayer with sincerity, mindfulness, and humility.

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In our fourth week, the topic that we are required to discuss is The Virtues Found in Ṣalāh with Khushūʿ (Concentration & Humility).

This week, we explored the key virtues that are cultivated through Ṣalāh when performed with sincerity and full attention:

Al-Ṭāʿah (Submission/Loyalty):

Ṣalāh strengthens obedience to Allah, reinforcing our devotion and servitude. Each prayer is an act of submission, aligning our actions with the will of Allah.

Al-Jihād (Struggle in the Path of Allah):

Maintaining khushūʿ during prayer requires inner struggle against distractions, representing a form of spiritual jihād. It is a conscious effort to focus solely on Allah, overcoming the distractions of the world.

Muḥāsabah (Reflection):

Ṣalāh serves as a moment of self-evaluation. It provides an opportunity for introspection, leading to repentance and self-improvement. Through prayer, we hold ourselves accountable and renew our commitment to righteousness.

ʿIffah (Modesty/Self-restraint from Sinful Behavior):

Regular prayer cultivates purity, self-control, and helps us distance ourselves from immoral acts. It instills discipline that extends beyond the prayer mat, guiding us to live a virtuous life.

Tawaḍḍuʿ (Humility/Humbleness):

The acts of bowing and prostrating in Ṣalāh remind believers of their dependence on Allah. These physical acts cultivate true humility, helping us acknowledge our insignificance and Allah's greatness.

These virtues refine our character, strengthen our faith, and enhance our moral integrity, making Ṣalāh a powerful tool for personal growth and spiritual elevation.

That's all from me, thank you!

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In our fifth week, Br. Zainul shared and discussed with us The Virtues Found in Ṣawm (Fasting).

We explored several key virtues that fasting nurtures:

Ṣabr (Patience and Forbearance):

Fasting teaches self-control, endurance, and the ability to resist temptations. It strengthens our patience, as we learn to control our desires and persevere through difficulties.

Takrīm (Respect and Deference):

Fasting instills respect for Allah’s commands and empathy for those who struggle with hunger and hardship. It reminds us to appreciate the blessings we have and to remain grateful and considerate toward others.

Raḥmah (Compassion and Friendliness):

Fasting fosters kindness, generosity, and stronger bonds within the community. Through our shared experience of hunger and thirst, we develop a deeper sense of compassion and are motivated to support those in need.

These virtues help develop spiritual discipline, social awareness, and moral excellence, guiding us towards a more mindful and compassionate way of living.

That's all from me, thank you!

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For the sixth week, the topic that Br.Zainul had explained to us is The Virtues Found in Zakāh/Ṣadaqah.

We delved into the important virtues that charity cultivates:

Tawakkul (Reliance on Allah):

Giving zakāh and ṣadaqah strengthens trust in Allah’s provision and removes attachment to wealth. It helps us recognize that our sustenance comes from Allah, and through charity, we learn to rely on Him more deeply.

Ukhuwwah (Brotherhood):

Charity fosters unity, compassion, and support among the Muslim community. By giving, we reduce social inequality and build a stronger sense of brotherhood, where everyone’s needs are addressed.

These virtues enhance our faith, generosity, and social harmony, guiding us towards a more selfless and united community.

That's all from me, thank you!

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From our 7 weeks of usrah, I learned a lot about Islam and how to instill its value in our daily life. Usrah also created a welcoming and comfortable spot for me to learn and socialize with other students and the facilitator. Our facilitator was very through and clear with his explanation and succeeded in making this program fun.

Improvement- There's not many to improve. I think my usrah experience this semester was very good!