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Name : Muhammad Haziq Fakhri bin Faizal
Matric Number: 212671
Course : ECONS
Previous education: SMK Sungai Isap, Kuantan
Contact Info - Phone Number: 011-5862 1801
Instagram: haziqfk
Hometown: Kuantan, Pahang

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(24.9.2021) Task 1- Allah's creation that I love the most. 

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(24.9.2021) Task 1- Allah's creation that I love the most. 

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Reasons why I love seas:-
- The view is very stunning and stress-relieving.
- There are a lot of interesting and mystery creatures that lives under the sea
- It can be a reliable source of income for humans especially fishermen.

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(24.9.2021) Task 3- Quran verse that I like the most.

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(24.9.2021) Task 3- Quran verse that I like the most.

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I love this verse because it serves as a source of hope for those who feel alone in this world; by remembering that Allah is and will be always enough for us all, we can take hope in the fact that we will never in fact be alone in this world. Knowing that Allah is there for us all can serve as an important reminder that all we ever need is faith in Allah and knowledge of the Holy Quran.

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The third 'Malaikat' that a Muslim must believe in is the 'Malaikat' Israfil. The task of the 'Malaikat' Israfil is to blow the trumpet on the Day of Judgment.

The trumpet itself is a kind of trumpet. Where when Allah commanded the 'Malaikat' Israfil to blow the trumpet then the Day of Judgment arrives which makes all living beings will die.

After blowing the first trumpet, Allah SWT will revive the 'Malaikat' Israfil and again tell him to blow the second trumpet.

This second blast will resurrect all dead living beings. After the second trumpet blows and all living things come back to life, this is called the day of resurrection.

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On the first meeting of Usrah for this semester, we had a taaruf session and some ice-breaking session. I was thrilled since it was a new experience for me. I also made new friends. Everyone was friendly and very knowledgeable.  We also got assigned into group of 4 members for role-play assessment.

We had a discussion on Adab in learning knowledge and Al-Quran as a book of guidance.

During the session, I've learned that as a student, we need to open our camera during online lecture (which I failed to do due to sluggish internet connection) so that the lecturer can see that we are actually paying attention to the lecture.

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As a Muslim, we need to know The Five Pillars, which are the core beliefs and practices of Islam. It consists of:

- Profession of Faith (shahada)
- Prayer (salat)
- Alms (zakat)
- Fasting (sawm)
- Hajj

During this session, we also learned about Hadis Jibril. Hadis Jibril is a hadith of the Islamic prophet Muhammad that is known to describe Islam's religion in a succinct manner. Its story gives the greatest exposition of Islam's essential beliefs, including the Pillars of Islam.

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In this session, we discussed about 3 Pillars of Iman, which are:

1.  Belief in Allah

It’s the first and most important pillar. To believe in Allah is to believe that there is only one God worthy of worship, with no partner, or son. This concept is known as Tawheed. Also, it is to completely believe in the way he is described in the Quran, Sunnah and in his 99 names.

Allah clearly explains Tawheed in the Holy Qur’an as He says in Surah Ikhlas:

“قُلْ هُوَ اللَّهُ أَحَدٌ ، اللَّهُ الصَّمَدُ ، لَمْ يَلِدْ وَلَمْ يُولَدْ ، وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ”

“Say, He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.”

2.  Belief in Malaikah

The second pillar is to believe in Allah’s Malaikah. They are not his children as some may think. They were created from light and were created before humans for the purpose of worshipping Allah.

Malaikah do not sleep, eat or suffer from illnesses. It is crucial to believe in the Malaikah, as they keep a record of our deeds. Some of the other duties of angles include: blowing the trumpet on judgment day, taking people’s souls (i.e. Malaikah of death) and to be the keepers of heaven and hell.

Allah clearly confirmed the importance of this pillar in the Holy Qur’an as He says in Surah An-Nisa:

“يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِيَ أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللَّهِ وَمَلائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلالاً بَعِيدًا”

“O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.”
3. Belief in Kutub

The third pillar is to believe in the Kutub which delivered to the nations by the messengers. Allah revealed Kutub to his messengers as a form of guidance and proof for mankind. Among these Kutub, is the Quran, which was revealed to Prophet Muhammad.

Allah has guaranteed the protection of the Quran from any distortion or corruption and clearly mentioned that in the Holy Qur’an as He says in Surah Al-Hijr:

“إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ”

“Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.”

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In this session, we continued last session by discussing 3 more Pillars of Iman, which are:

4. Belief in Rusul and Anbiya’

The fourth pillar is to believe in Rusul and Anbiya’ sent by Allah and that the prophet Muhammad, peace be upon him, is the last of them.

Most of the messengers of Allah were sent to a specific nation except Prophet Muhammad, who was sent to guide all of mankind. It is a duty of Muslims to send salaams (Peace and Blessings of Allah) when mentioning the names of any of the Prophets.

Allah clearly mentioned that he sent the messengers in the Holy Qur’an as He says in Surah An-Nahl:

“وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الطَّاغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلالَةُ فَسِيرُواْ فِي الأَرْضِ فَانظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ”

And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taghut.” And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.

5. Belief in Qiyamah

Muslims attest to the truth of everything Allah or his messenger, sallallahu ‘alayhi wa sallam, said about death.

Allah has not created his creation in vain. He created men and jinn to worship him and promised paradise as a reward to those who obey him and his messengers, and promised hellfire to those who disobey him or his messengers.

Allah has set a certain period for the whole universe, whose end will be the final hour. During the final hour, humans will be questioned about their deeds in this world. Those deeds will be weighed for them. One whose good deeds overweigh his evil deeds will prosper, while whose bad deeds outweigh his good ones will be condemned to hellfire – unless he died in the state of Islam. Then, Allah would either forgive him or punish him, and eventually, he would enter paradise.

Allah described justice of the judgment day in the Holy Qur’an as He says in Surah Al-Anbya:

“وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ”

“And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.”

6. Belief in Qada' and Qadr

Doom (Qadhaa’) is the general decree of Allah that every human shall die, whereas a divine decree (Qadr) is a particular decree of Allah or the execution of Qadhaa’, that a certain person is to die at a particular time and place. Hence, believing in this pillar entails believing that Allah has created everything and has foreordained its proper measure.

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(8/10/2021) Week 5 - Ihsan and Eschatology.

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(8/10/2021) Week 5 - Ihsan and Eschatology.

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Ihsan

Ihsan is an Arabic term meaning "perfection" or "excellence". It is a matter of taking one's inner faith and showing it in both deed and action, a sense of social responsibility borne from religious convictions. In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence, in worship, such that Muslims try to worship God as if they see Him, and although they cannot see Him, they undoubtedly believe that He is constantly watching over them.

That definition comes from the Hadith of Jibril in which Muhammad states, "[Ihsan is] to worship God as though you see Him, and if you cannot see Him, then indeed He sees you.". Ihsan, meaning "to do beautiful things," is one of the three dimensions of the Islamic religion: islam, iman and ihsan. In contrast to the emphases of islam and iman, the concept of ihsan is primarily associated with intention. One who "does what is beautiful" is called a muhsin. It is generally held that a person can only achieve true ihsan with the help and guidance of Allah, who governs all things. While traditionally Islamic jurists have concentrated on Islam and theologians on Iman, the Sufis have focused their attention on Ihsan.

Eschatology.

Islamic eschatology is the branch of Islam that deals with the afterlife and the end of the world, with a focus in the Quran on the inevitability of resurrection, the last judgement, and the eternal division of the righteous and wicked on the Day of Resurrection. It is also known as the Day of Judgement, and it is marked by the annihilation of all life, followed by the resurrection and God's judgement. The Last Judgment is mentioned several times in the Qur'an.

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1. Adab towards parents

- Call them with the most respectable titles, never by their first name.
- Never raise your voice over theirs, speak quietly & softly.

2. Adab towards neighbours and society.

- Visit them frequently, especially during 'musim perayaan'.
- Smile and greet them if you bump into them.

3. Adab as a student

- Pay attention to the lecturer/teacher when they are teaching.
- Complete all task and assignment on time.

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Usrah 1: Why we need to study more to improve our amal.

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Usrah 1: Why we need to study more to improve our amal.

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Usrah 2: Benefits of Practicing Good Amal

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Usrah 2: Benefits of Practicing Good Amal

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- Secure good grades
- Make new friends
- Become an organized person

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- Overcome procrastination
- Lead a healthier life
- Expand my knowledge of Islam

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Program Kelestarian Persisiran Pantai 2019 at Pantai Sepat.

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Program Kelestarian Persisiran Pantai 2019 at Pantai Sepat.

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Kutip 630kg sampah di Pantai Sepat (sinarharian.com.my)

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Verses about patience in the Quran

In Surah Al Baqarah, Allah states:

“Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,”

He says in Al Imran,

“But if you remain patient and become Al-Muttaqoon (the pious), not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do”

Allah also states,

“Verily, I have rewarded them this Day for their patience; they are indeed the ones that are successful” [al-Mu’minoon 23:111]

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Zakat as a practice of Pancasila values

Zakah is the philanthropic practise of Islamic almsgiving. It is the third pillars of religion in Islam that promotes the socio-economic growth of human well-being. This practise is a sort of financial worship to express gratitude for the material grace of Allah SWT.

The purpose of zakah distribution as stated in the Quran is to insure that “of their money, there is a right of the destitute and the (needy) beggar” (Quran 51:19) so that “wealth does not continue to circulate exclusively among your rich” (Quran 59:7). (Quran 59:7).

It is also crucial to remember that zakah is a compulsory transfer to the society and not only a voluntary deed of charity from people (Ahmed, 2004, p. 26). (Ahmed, 2004, p. 26). Paying zakah is obligatory of every adult Muslim who possesses wealth of a particular minimum amount.

If we study more deeply about the meaning of zakah, we will obtain the conclusion that this may be considered as one manner of practising the spirit of Pancasila, the Indonesian philosophical foundation. There are numerous aims of zakah that are tied to these five elements of our national ideology.

Al-Qardawi (1986) says that zakah distribution should be improving and growing the Tauhid (The Oneness of Allah), Iman (believes) and Taqwa (degree of righteousness) to Allah SWT. As we can see, this ultimate purpose of zakah fits with the first premise of Pancasila, belief in the one Supreme God.

Moreover, this instrument is also thought to be a linchpin to propel Muslim civilisation up to its ‘golden’ age throughout the Middle Ages. It is viewed as a potent instrument to eliminate poverty and redistribute income more evenly throughout the Muslim world. History reveals there was so much affluence at that period, it was even impossible to find an eligible zakah recipient.

Some Islamic economists believe that zakah is an efficient instrument to reduce poverty by referring to Islamic history. Two most notable references are from the reigns of Umar bin Khattab and Umar bin Abdul Aziz where they were unable to identify suitable zakah receivers as the impoverished were turned rich by the zakah they got previously (Ahmed, 2004). (Ahmed, 2004). Due to their efficiency in battling poverty in society, their eras were seen as 'golden' periods of social justice in Islam. For example, under the reign of Umar bin Abdul Aziz (717-720 AD), poverty was eradicated in just three years. This demonstrates that there was a beneficial strategy for managing zakah that aided in the advancement of their civilisation.

There are two reasons why zakah was documented as an effective weapon capable of establishing social justice during the two Umars' separate reigns. To begin, it was owing to the effective administration of both caliphs, and to continue, it is due to the nature of the disbursement's management. The first reason has been the subject of numerous books and even a film. What's fascinating here is how the latter argument, in comparison to the taxed-based national budget, could rationally contribute to social fairness. The appropriate allocation of the national budget is between 30% and 40% for the civil service and 60% to 70% for the public service. However, several districts and provinces in Indonesia continue to confront budget imbalances, with some districts and provinces seeing a worse ratio of 60:40 for civil service and public service, respectively.

Meanwhile, in zakah, there are eight distinct categories of receivers, with only one-eighth designated for amil (civil service). This indicates that, in accordance with fiqh (Islamic doctrine), 87.5 percent of zakah profits must be given for public service, while just 12.5% is set aside for amil. Baznas even limits the proportion of funds collected for civil service to 10% under the existing policy. With the majority of funds, up to 90% of zakah charged, being distributed to civil service with a focus on the social sector, we can plainly see how successfully zakah can reduce poverty in Indonesia if managed optimally.

On the basis of this fact, it may be argued that zakah management can be optimised in order to further our country's higher purpose of life, as expressed in Pancasila's second principle, a just and civilised humanity.

To manage zakah optimally, the government should also consider its function as an income tax deduction (tax credit), as practised in Malaysia and provisioned in Article 192 of Law No. 11 Year 2006 concerning Aceh Government but not implemented until now due to conflict with another provision of Article 22 of Law No. 23 of 2011 on Zakah Management. In many industrialised countries, the policy of imposing income tax deductions from charitable contributions rather than deductions from taxable income is also widely practised. Paying philanthropy for social causes is a more effective stimulant for citizens.

Additionally, the responsibility of zakah is inextricably linked to the concept of brotherhood (ukhuwah Islamiah). This way, social cohesiveness can be strengthened within the context of Indonesia's unity (third principle of Pancasila).

Consistent with the concepts of equality and social justice, it also bears a strong resemblance to the final pillar of Pancasila, namely social justice for all Indonesians.

When the three factors outlined above (effective administration, nature of disbursement management, and optimal support for government policy) are combined and integrated, zakah as a Pancasila practise can serve as a critical means of achieving the ultimate principle of social justice for all Indonesian citizens.