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Session 2 - 17/9/2021

Topic : Pillars of Islam (Hadith Jibril), Islam, Iman, Ihsan.

Hadith is later known as Hadith Jibril.

عن عُمَر بْن الْخَطَّابِ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعَرِ لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ وَقَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنْ الْإِسْلَامِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتُقِيمَ الصَّلَاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنْ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا قَالَ صَدَقْتَ قَالَ فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ قَالَ فَأَخْبِرْنِي عَنْ الْإِيمَانِ قَالَ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ قَالَ صَدَقْتَ قَالَ فَأَخْبِرْنِي عَنْ الْإِحْسَانِ قَالَ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ قَالَ فَأَخْبِرْنِي عَنْ السَّاعَةِ قَالَ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنْ السَّائِلِ قَالَ فَأَخْبِرْنِي عَنْ أَمَارَتِهَا قَالَ أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ قَالَ ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا ثُمَّ قَالَ لِي يَا عُمَرُ أَتَدْرِي مَنْ السَّائِلُ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ

It was narrated on the authority of Umar (May Allah be pleased with him)

This is a hadith of very great importance because of its comprehensive explanation of every aspect of the religion.

After having explained the three levels of Islam, Iman, and Ihsan, He referred to them all together as a single religion, concluding the hadith by saying, “That was Gabriel, who came to teach you your religion.”

Thus, this hadith includes all the branches of Islamic knowledge and science, just as it also encompasses elements of Islamic jurisprudence, theology, asceticism, softening of the heart, performing good deeds, and Islamic knowledge.

Whoever understood that these texts indicate atheism, incarnation, or unification of Allah with His creation, has derived this conclusion from his own ignorance and deficient understanding of Allah and His Prophet (Sallallahu a’laihi wa sallam). Verily, Allah and His Prophet (Sallallahu a’laihi wa sallam) are innocent of such things, and Exalted be He Who there is none like unto Him, and He is the All Hearing, the All-Seeing.

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Session 3 - 24/9/2021

Topic : Pillars of Iman
- Believe in Allah
- Believe in Malaikah
- Believe in Kitab

What are The Six Pillars of Iman(Faith)?

The pillars of Iman are those things that are believed in, in Islam. Iman
means faith. There are six (6) pillars of faith. These pillars consist of:
Belief in Allah

Of course the first pillar is the belief in the All-Powerful, Most Beneficent. Believing in Allah above all else is the first and most important. Its not only belief in Allah
alone but in the way He is described through the Qu’ran and the Ahadith (Sayings) of Prophet Mohammed (Peace be Upon Him). This also includes all 99 names of Allah the AlMighty

Belief in His Angels

The second pillar of iman is the belief in Allah’s angels. The angels aremessengers of Allah. They are not his children some may think. They werecreated from light and were created, before human, for the purpose of
worshipping Allah. They can also appear in the shape of a man if so ordered to
do so. Some of the angels’ names, that we know of, are Jibra’il, Mika’il, Israfil, and Malik. They have many jobs such as guardians, gatekeepers, and
Trumpeters.

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Session 4 - 1/10/2021

Topic : Pillars of Iman
- Believe in Rusul and Anbiya'
- Believe in Qiyamah
- Believe in Qada' and Qadar

Assalamualaykum and hi everyone! So this week sis Nat continue the lesson about the  rest of 6 pillars of Iman which is Belief in His messenger, Belief in the last day, and Belief in Predestination.

Belief in His Messengers

The third pillar is the belief in Allah’s Messengers. I know of twenty-five (25) Prophets mentioned in the Qur’an. These Prophets are: Elishia, Job, David,
Dhul-Kifl, Aron, Hud, Abraham, Enoch, Elias, Jesus, Isac, Ishmael, Lot, Moses, Noah, Salih, Shuaib, Solomon, Ezra, Jacob, John, Jonah, Joseph, Zachariya, Muhammad. It is said that there are numerous others leading up to 313. Muhammad is the last and final Prophet and there will be none after he. It is our duty as Muslims to send salaams(the Peace and Blessings of Allah) when mentioning the names of any of the Prophets.

Belief in His Books

The fourth pillar of iman is the belief in the books of Allah. Here it is the belief that at the time when these books were sent down they truly were a message from Allah. The only book left is the Qur’an in its entirety, because it
is the last revelation Allah will send to us. There are four books known to man:

The Torah (Torah)sent with the Prophet Musa (Moses), the
Psalms (Zaboor) sent with the Prophet Dawud (David), the
Gospel (Injeel)sent with Prophet Isa (Jesus) and the Qur’an
sent with Prophet Muhammad. We as Muslims are to believe in all of these books and not just the Qur’an.

Belief in the Last Day

The fifth pillar of faith in the belief in the Last Day. This is the Day of accounting for all deeds; evil or good, big or small. In our lives we need to believe that all we do will have bearing on the Last Day. No one but Allah knows
when this day will come, so it is up to us to live each day as if it was ouur last.

Belief in Al-Qadar (Pre-Ordainment)

The last pillar of iman is the belief in pre-ordainment. What this means is that everything in our lives is already written. It is our duty to know that whatever Allah wills will occur. Also He is the creator of everything including our deeds. Allah knows our past, present, and future. Our lives are set, but
that does not mean that we strive any less toward perfection.

These pillars are the groundfloor of our faith as Muslims, considering thefact that the pillars of Islam are our foundation. Having the belief in all of this means that you understand Islam and in that understanding your faith is
true.

Session 4 - 1/10/2021

Assalamualaykum and hi everyone! So this week sis Nat continue the lesson about the  rest of 6 pillars of Iman which is Belief in His messenger, Belief in the last day, and Belief in Predestination.

Belief in His Messengers

The third pillar is the belief in Allah’s Messengers. I know of twenty-five (25) Prophets mentioned in the Qur’an. These Prophets are: Elishia, Job, David,
Dhul-Kifl, Aron, Hud, Abraham, Enoch, Elias, Jesus, Isac, Ishmael, Lot, Moses, Noah, Salih, Shuaib, Solomon, Ezra, Jacob, John, Jonah, Joseph, Zachariya, Muhammad. It is said that there are numerous others leading up to 313. Muhammad is the last and final Prophet and there will be none after he. It is our duty as Muslims to send salaams(the Peace and Blessings of Allah) when mentioning the names of any of the Prophets.

Belief in His Books

The fourth pillar of iman is the belief in the books of Allah. Here it is the belief that at the time when these books were sent down they truly were a message from Allah. The only book left is the Qur’an in its entirety, because it
is the last revelation Allah will send to us. There are four books known to man:

The Torah (Torah)sent with the Prophet Musa (Moses), the
Psalms (Zaboor) sent with the Prophet Dawud (David), the
Gospel (Injeel)sent with Prophet Isa (Jesus) and the Qur’an
sent with Prophet Muhammad. We as Muslims are to believe in all of these books and not just the Qur’an.

Believe In The Last day

The fifth pillar of faith in the belief in the Last Day. This is the Day of accounting for all deeds; evil or good, big or small. In our lives we need to believe that all we do will have bearing on the Last Day. No one but Allah knows
when this day will come, so it is up to us to live each day as if it was ouur last.

Belief in Al-Qadar (Pre-Ordainment)

The last pillar of iman is the belief in pre-ordainment. What this means is that everything in our lives is already written. It is our duty to know that whatever Allah wills will occur. Also He is the creator of everything including our deeds. Allah knows our past, present, and future. Our lives are set, but
that does not mean that we strive any less toward perfection.

These pillars are the groundfloor of our faith as Muslims, considering thefact that the pillars of Islam are our foundation. Having the belief in all of this means that you understand Islam and in that understanding your faith is
true.

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Session 5 - 8/10/2021

Topic: Al-Ihsan & Eschatology

So, this week I've learned about al-Ihsan. What is al-Ihsan?
al-Ihsan is a a concept that a Muslim must attain since Allah SWT emphasises its importance.

Now we will focus on some prophetic sayings by the Prophet Muhammad (Peace Be upon Him) on Ihsan. When the Prophet (PBUH) was asked about Ihsan he replied:

“It is to worship Allah as though you see Him, and though you do not see Him, you know that He sees you.” (Sahih Bukhari and Sahih Muslim)

The hadith is divided into two main axes; the first is worship, which we shall explain extensively as it is the reason for which Allah creates the whole universe. Worship is the first and main origin of Ihsan: “To worship Allah as though you see Him”. Hence, we shall talk about worship linguistically and idiomatically. We shall talk about the ranks of people in worship, how we worship and the reason to worship.

Following this, we shall talk about Ihsan in worship and then, by Allah’s will, we shall talk about the second axis of Ihsan’s origin, namely the part of the hadith “though you do not see Him, you know that He sees you.” We shall talk about Muraqabah ([4]), Inabah (sincere penitence), fear and love towards Almighty Allah, in addition to all ranks of Ihsan. This shall require focusing on many religious teachings as it was mentioned above.

Imagine standing in front of Allah (swt) on the Day of Judgment and having Him tell you all the things that you did that He LOVED. Imagine how you would feel.

So when you have a test or a paper or you have to mow the law or you are going to the gym or playing football or doing an MSA event, do it with ihsan! Don't just "be," don't just get by, don't just pass. Be EXCELLENT, strive for PERFECTION, be the BEST in your class, show the world how Islam inspires you to attain ihsan!

We are given just a few moments in this dunya. Each breath is a priceless jewel and when it passes it never returns...make this moment, this breath, this heart beat one that resounds with ihsan (Excellence)!

Iman..........ISLAM...........IHSAN

May Allah give us a marvelous destination and blessed sustenance. May Allah make us from his sincere devout worshippers. May Allah bestow Ihsan upon us to become of the muhsineen. Indeed, He is the Omnipotent.

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Topic: Adab

Hi and assalamualaikum everyone! In week 6, we didn't have usrah session so we bring these topics into week 7. So this is my last usrah session with sister Natasha. So sad :"(. I've learned about adab towards parents,, adab towards neighbours, and society and adab as a student.

Adab or good manners are about respecting your parents, elders and neighbors and showing love and compassion to the young. It also includes visiting the sick and abstaining from evils such as back-biting and slandering. The good manners and the sense of morality can prevent us from falling into sins

What is Adab?

Adab consists of spreading words of peace and mending broken relationships between people. It involves praying for your brothers and sisters in Islam, advising and calling each other to do good and to stop that which is evil. Adab or good manners are about respecting your parents, elders and neighbors and showing love and compassion to the young. It also includes visiting the sick and abstaining from evils such as back-biting and slandering.

The good manners and the sense of morality can prevent us from falling into sins. It is narrated from Hz Abu Hurairah (RA) that Prophet Muhammad (PBUH) said: [2]

Good Manners and Islam

Narrated Hz Abu Hurairah (RA) that Prophet Muhammad (PBUH) said: [1]

The perfect believer in respect of faith is he who is best of them in manners.

It is impossible to practice Islam if we neglect the importance of good manners. For instance, we cannot be true Muslims if we disregard cleanliness (which is said to be half of one’s faith). Imagine losing out on half of faith just because someone is too lazy to take a bath!

By implementing good manners and Adab we are actually reinforcing our faith. Furthermore, it is not only Allah’s Love that you gain but also the love and respect of those around you. Even the disbelievers of Mecca who wanted to kill Muhammad (PBUH) acknowledged his truthfulness. None could deny his noble character and good manners.

What is Adab?

Good Manners and Islam

Narrated Hz Abu Hurairah (RA) that Prophet Muhammad (PBUH) said: [1]

The perfect believer in respect of faith is he who is best of them in manners.

It is impossible to practice Islam if we neglect the importance of good manners. For instance, we cannot be true Muslims if we disregard cleanliness (which is said to be half of one’s faith). Imagine losing out on half of faith just because someone is too lazy to take a bath!

By implementing good manners and Adab we are actually reinforcing our faith. Furthermore, it is not only Allah’s Love that you gain but also the love and respect of those around you. Even the disbelievers of Mecca who wanted to kill Muhammad (PBUH) acknowledged his truthfulness. None could deny his noble character and good manners.

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Topic: Appreciation for the nature and environment in Islam

The Islamic perspective on environment protection reflects a positive image about Islam and how it embraces every single matter the humans face on earth.

The beauties of the earth are, the Quran tells us, a "reminder to mankind", a reminder to those who are disposed to remember their origin and their end. For such as these, the natural world sparkles with light. It is not some chance agglomeration of atoms, unrelated to our innermost being. It gives, if we are receptive to the gift, and it receives if we, in our turn, offer it the care which is its right. The objective world around us and our human subjectivity might be compared to two circles which intersect rather than float, separate and divided, independently of each other. This is implicit in the Islamic principle of Tawhid, the Oneness of God and the unbroken unity of all that He has created. It is implicit also in the word "cosmos" (as opposed to "universe", a neutral term that implies nothing. The "cosmos" is, by definition, an ordered and harmonious whole, in which the parts are inter-dependent. "No man is an island", as the poet Donne said, and the human creature - totally dependent on God, but dependent also upon the environment - is for ever in the bonds of need and the net of love.

Rediscovering the Signs of God in Nature

The importance of which the Quran attaches to the environment, the natural world, as a "reminder" which helps us to keep God always present in our awareness. Nothing in our surroundings is quite what it seems, or rather nothing is only what it seems, and, for the Muslim, it is a part of faith to look upon all things with "seeing eyes". But to perceive, even dimly, these inescapable "signs of God" requires a child's eye preserved into maturity. The Prophet is reported to have prayed: "Lord, increase me in marveling!" This is how a child sees the world, fresh from the Hand of God and full of wonders but, with the passage of the years, the vision fades. Yet, in the words of the Quran, "It is not the eyes that grow blind but the hearts within the breasts that grow blind". Imbued with faith, the heart may still regain its sight, its insight.

The loss of harmony between man and his environment is but an aspect of the loss of harmony between man and his Creator. Those who turn their backs on their Creator and forget Him can no longer feel at home in creation. "God's Vicegerent on earth", as the Quran describes the man who truly fulfils his human function, is then no longer the custodian of nature and has become a stranger in the world, a stranger who cannot recognize the landmarks or conform to the customs of this place.

Today, whether we are Muslims or Christians -or of any other Faith -we seem to have lost the key to the language of "signs", God's language. That is dangerous, particularly for the Muslim for whom the Quran must eventually become a partially closed book if its constant references to the natural world as a tissue of "signs" no longer coincide with his experience or touch his heart. Since everything has to be spelled out nowadays, there are many who will ask -"But what do these signs mean?" If they could be expressed in words they would be redundant. They touch us at a deeper level than articulate speech.

The Prophet Muhammad is reported to have said: "God is beautiful and He loves beauty". To speak of the natural world is to speak of beauty, whether we are receptive to it or not. And what is this beauty if not an act of adoration? "Do you not see", asks the Quran, "that everything in the heavens and all that is in the earth pays adoration to God, as do the sun and the moon and the stars, the hills and the trees and the beasts?" It is only too easy to see this as a "poetic" statement, not to be taken quite literally. On the contrary, for the believing Muslim this is -or should be -an undeniable fact. When the Quran speaks, as it does on so many occasions, of this universal and perpetual adoration, it is doing neither more nor less than telling us what happens, the down-to-earth reality of the situation. Our subjective awareness -or lack of awareness -cannot alter the facts.

We did not make this world, we do not own it. You cannot, the Quran reminds us, create even a fly. This vast picture-book, filled with the "signs of God", is what it is. Appearances are, as we are so often told, deceptive and, if we float only on the surface of our world, we are indeed deceived. There is always more to it than that, then more and still more until you have plumbed the depths and found beyond all the veils -those "seventy thousand veils of light and darkness", according to one of the Prophet's sayings -the Face of God, the glory that lies hidden behind the things we take for granted. Look, we are commanded, and then look again, until you can see.

Honoring the Animal Creation

Many Muslims seem to have ignored the implications of what the Quran tells us about the natural world and about the importance of the animal creation. Not only the Quran. The recorded sayings of the Prophet, the hadith literature, refer again and again to these aspects of the Faith.

The good Muslim's life is lived in imitation of the Prophet Muhammad's example, and it is in the a hadith that we find the most uncompromising references to animal welfare. They have grave implications for all who fall short in their care for the animals in their charge. Not only are there the famous stories of the woman condemned to hell for shutting up a cat till it died of hunger and of the prostitute forgiven all her sins because she gave water to a dog that was dying of thirst, but there are a number of small incidents in the record which emphasize the same principle. When the Prophet saw a donkey that had been branded on its face, he cried out: "God curse the one who branded it!" A man who was about to slaughter a goat for food was severely reproached for letting the animal see him sharpening his knife. A prophet of earlier times, so we are told, was scolded by God Himself for burning an ant's nest because an ant had stung him -"You have destroyed a community that glorified Me!" and there is, according to another saying, a reward in Paradise for whoever shows kindness to a creature with "a living heart".

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So this is our group presentation : Why our Iman is always been tested?

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Taaruf Session & Ice Breaking

For the second semester, I was placed in group 93 which has a total of 22 people and led by our naqibah, sister Nur Athikah binti Mohd Nasir <3

In this session, we started with the ta'aruf and ice-breaking activities with our Naqibah and all members.

We were also have been asked to give our favourite ayah from the Quran and tell the reason why. For me, I like the ayah from [Surah At-Taubah 9;40] which means “Do not be sad; surely Allah is with us.”

This ayah is beautiful and gives me peace of mind because I know that Allah’s promise was all that I needed. I became sure that He is there for His servants.

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Assalamualaykum and hi everyone! My name is Marsya Amalia binti Mohd Isa (211800) but you can call me 'Amal’. I'm from Malacca and I love reading books. Reading can really make me feel relaxed and calm! I'm taking course BAR in IIUM Gambang.

Here, I'll share about my Usrah journey; monitored by Sister Natasha and Sister Athikah :)

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Rememberance of Allah is the greatest, and Allah knows what you do.

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Topic : Preparation to gain Khusyuk

What is Khusyuk?
Kusyuk means peace.

Khusyuk can gained starting from wuduk. We are the ones who wait for the Azan and wait before 5-10 minutes and perform other sunnah like reciting Quran and zikr. Don't make prohibited things before performing Salah. With wudhu', it will give us the consciousness of goodness and it will flow our sins through the water of ablution.

Why we can't gain khusyuk in our Salah ?
- there is no desire or passion to establish prayer.
- eating haram food.
- hard-hearted and arrogant.
- "Lagha" does a lot of useless and prohibited deeds.
- no "feel" > dirty clothes > no spirit > negligent (unaware)

Hence, I really like this topic because it reminds me of the importance of khushu 'and how to meet it in salah. I hope we all can apply these steps of preparation for our prayers in earnest and share this knowledge with all other friends and family members. In Shaa Allah.

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From this video, we knew that we need to feel, spirit and get the nikmah of Ibadah to meet the khushu' in our salah. Moreover,  we also discussed preparation for salah with khushu' which are salah in the congregation, wear white clothes or robes, salah in the first row, understand the meaning in the recitation of salah, and appreciate it by feeling that it is our last salah.

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We were also asked by Sister Athikah to attempt this quiz for better understanding about the discussion we made in this topic session.

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Join an activity with your class and find or create your own quizzes and flashcards.

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So this is our group presentation : Divine Wisdoms Behind Covid-19

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In this session, I knew what is the virtues found in Salah with khushu'.

I wish all of us can work hard for khushu' in prayer so that we can discover all the virtues that have been learned. May Allah bless us and all Muslims over the world InshaAllah.

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Virtues found in Hajj / Umrah

1) Tadhiyah (sacrifice)

As a student, we sacrifice things like time, energy, money, mental & physical, commitment, sleeping time, and so on. For Hajj, we sacrifice a lot of things. This sacrifice strengthens the identity of a Muslim and a servant of Allah.

2) Taqwa (consciousness)

Taqwa means the fear of God. When we fear Allah, we will do what Allah commands and the good deeds and leave what He forbids because we know that Akhirah is exist. The intention to perform Hajj should be with good intentions, not a reason to get rank and name.

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Session 1 - 10/9/2021

Taaruf session & Ice Breaking

Topic : Adab in Learning Knowledge, Al-Quran is a book of guidance

First of all, in this taaruf session, sister Natasha asked for our names, courses, hometown, our first impression of being an IIUM student and our hopes in this usrah session.

Then, we proceed with our discussion regarding this week's topic which is 'Adab in Learning Knowledge'. Here's what I learn in our first usrah session with sister Natasha :)

Seeking knowledge is an obligation and a demand on every human being. This is because, knowledge is the yardstick in our lives in determining whether the thing is good or not. In addition, Allah ﷻ will also raise knowledgeable people to several degrees based on the Quran:

يَرْفَعِ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

Allāh will exalt in degree those of you who believe, and those who have been granted knowledge. And Allāh is Well‑Acquainted with what you do.

Al-Mujaadila: Ayah 11

According to Quranic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Quran emphasises the importance of the pursuit of learning even at the time, and in the midst, of war.

We sometimes forget in our enthusiasm to quench our thirst for knowledge that:

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The virtues of praying with Khusyuk'

1) become an obedient mu'min
2) be a person who tawadhu '
3) pervasive muhasabah
4) get iffah
5) encourages us to mujahadah (strive)

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Virtues and priorities of fasting in the month of Ramadan

1) to teach us sabr
2) cultivate an attitude of respect to each other
3) evokes a friendly attitude in oneself

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5 benefits of giving Zakat

1. It purifies your wealth

Zakat spiritually purifies your wealth and soul. It's a way to learn discipline, show your obedience to Allah (swt) and increase in love for your brothers and sisters worldwide.

2. A sign of brotherhood

If there ever was a time we need unity and to come together, it's now. The Qur’an describes as brothers in faith and Zakat is one of the best ways to demonstrate this brotherhood.

“But (even so), if they repent, establish regular prayers, and give their Zakat, they are your brethren in Faith.”

Zakat is a way of increasing love, harmony and connection between Muslims.

3. A sign of a faithful community

“The Believers, men and women, are protectors one of another: they enjoin what is just and forbid what is evil: they observe regular prayers, pay their Zakat and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in Power, Wise.” (Surah Al-Taubah 9:71)

As Allah (swt) says above, those who fulfil the order of paying their Zakat not only fulfil the trust He enjoined on them, but in doing so become of those who attain His Mercy.

4. Gaining closeness to Allah (swt)

Zakat is both a physical and a spiritual act, and thereby it's a way of gaining proximity to Allah (swt).

5. The removal of sins

The Prophet (ﷺ) said: “Giving charity wipes away sins just as water extinguishes fire.”

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SHARING SESSION - ZAKAT

Zakah regulates the wealth contribution in its minimum, making it a religious obligation from which the individual cannot free himself or take concessions, since it is the right of society to be devoted to the benefit of the needy and disabled individuals and classes.

In its proper sense, zakah is a practical manifestation of the brotherhood between the faithful and establishes mutual solidarity between them by the firm bond it creates between rich and poor, in a way that strengthens the individual's sense of relation to the community and the community's awareness of the value of the individual, and that it is strengthened by his strength and weakened by his weakness.

An analysis of zakah in the Islamic system reveals its various functions in a Muslim society:

(a) a religious function:
In this respect zakah is a manifestation of the faith that affirms that God is the sole owner of everything in the universe, and what men hold is a trust in their hand over which God made them trustees to discharge it as He has laid down: "Believe in Allah and His Messenger and spend of that over which He made you trustees" (Quran 57:7). It is also an expression of gratitude towards the Bestower Who said: "If you give thanks, I will give you more." (Quran 14:7) In this respect zakah is an act of devotion which, like prayer, brings the believer nearer to his Lord, and being one of the pillars of religion, avoidance of payment is a manifestation of shirk (serving other gods besides God).

(b) an economic function:
Its economic function is revealed in many ways: firstly, zakah gives a strong incentive for investing wealth for the benefit of society and makes us refrain from hoarding it. When the amount reaches the taxable minimum and has been possessed for a whole year, zakah falls due on it whether it has been invested or not. Those who do not invest their wealth expose it to continuous reduction of at least 2.5% annually. Gradually it will be removed from their possession to be used for the benefit of society.

Apart from this, zakah is a means of compulsory redistribution of wealth in a way that reduces differences between classes and groups, thus preventing the many social disorders from which Communist and Western societies alike suffer, no less than contemporary Muslim societies that have neglected zakah. Moreover, zakah is a means of establishing justice indirectly. It rectifies whatever wrongs, injustices or means of exploitation in trading and industrial relations that have arisen. This may explain the fact that it is called a "right" rather than "charity", or an act of beneficence. Zakah also facilitates the proper direction of purchasing power in society. It transfers part of the power of consumption, which may be used extravagantly to fulfill a proper function in the lives of those who need it.

(c) a social function:
Zakah makes a fair contribution to social stability. By purging the soul of the rich of selfishness and the soul of the poor of envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich: it stands on a firmly established right, which, if the rich denied it, would be exacted by force if necessary.