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Name: Muhammad Hazim Imran bin Mohd Afiza

Course: Islamic Revealed Knowledge and Heritage

Instagram: hazimran.qqqq

Quote: "Failure is the condiment tha gives success its flavor.”

Background: Firstborn in the family and from Selangor

Previous School: SAM Paya Jaras

Contact: 012-4416232

Email: mhazimimran06@gmail.com

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Week 1 : Etiquette with the Quran as a Guide for Life

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Week 1 : Etiquette with the Quran as a Guide for Life

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1. Intending for the sake of Allah

2. In a state of clean while with quran

3. Read Quran while facing the Qibla

4. Placing the Al-Quran in a high place

5. Reciting the Ta'awudz

6. Reciting Quran with the correct tajweed

7. Internalize the meaning of Quran

8. Reciting du'a after finishing reading Quran

Conclusion: We must respect and take care of the Quran that Allah have give us as his most

comprehensive and final message toward mankind. So as his Khalifah we need to

wholeheartedly understand and use it as our guidance.

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> Islam is to testify that there is no deity worthy

of worship but Allah and Muhammad is the Messenger of Allah

> to perform prayers, to give zakat

> to fast in Ramadan

> and to make the pilgrimage to the House if you are able to do so

Conclusion: As a muslim that was in the religion of Allah which is 'Islam' we

obligate to believe in the five pillar of Islam. So that we became a

true muslim that submit and worship only to Allah S.W.T.

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1. Believe in Allah

2. Believe in Angels

3. Believe in His Book

Conclusion : Every muslim must believe in Allah because he is the one who created everything and no one is equivalent to Him. We also must believe in The Angel whose assigned with each work that was given by Allah. We also must believe in His Book. This is because His book got a guidance for us human being to continue living but mainly as Ummah Muhammad (ص) we must believe in His revelation Book which is Al-Quran which contain a complete message for us man.

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1. Believe in His Messenger

2. Believe in The Last Day

3. Believe in Qada` and Qadar

Conclusion: His Messenger is the greatest give from Allah to us human because He is the best example of living exist in this world so we need to believe in the Messenger. We also need to believe in The Last Day because it will be the day that be feared by all muslim who dedicated themself to fear only to Allah. When all the repent door will be close and our doing will be judge by Allah so we must believe that The Last Day will happen and we must be ready and repent ourself and submit to Allah before it is too late. Lastly, we must believe in Qada` and Qadar. Whatever happened to us either way good or bad we need to feel pleased because it is what Allah have set so we must believe it.

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"Worship Allah as though you see Him, and if you do not see Him, then (knowing that) he truly He sees you"

Conclusion: We must be cautious with everything that we done. If we ever want to do bad, we must always remember that Allah sees what we are doing. So we must do goods with sincerity so that Allah accept our Ibadah. Everything that we do as a routine which classified as good thing count as Ibadah. So we must do for only to Allah S.W.T.

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Week 6 : Manners and Morals (toward Parent, Neighbors, Teachers and The Society) in Learning

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Week 6 : Manners and Morals (toward Parent, Neighbors, Teachers and The Society) in Learning

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Teacher:

A teacher should be treated in a polite manner.

We cannot raise our voice and ask him in a good way.

Always respect them to gain the understanding of the knowledge.

Do not be shy to ask question so we don`t get lost.

Parent:

Never make them mad or sad because this act can give effect to our live

Always help them in in every possible way so that InsyaAllah Allah will ease every challenge that we go through.

Neighbors:

Always share our goods in this world with them.

Treat them like our own family.

Society:

Always spread greetings to everyone either we know them or not

Put smile on face so that we don`t make enemy with our muslims society.

Conclusion: In order to success in our study we need to have some self consciousness in term of respect so that we will easily understand what we study. With this our society will be in a great condition in every generation.

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Myself

Name: Muhammad Hazim Imran bin Mohd Afiza

Age: 18 Years Old

From: Sungai Buloh, Selangor

Secondary School: SAM Paya Jaras

Matric no : 243602

Facilitator: Br Aqiel

Section: 557

Course: Foundation in Islamic Revealed Knowledge

Hobbies: Basketball

Social Media:

Instagram: @hazimran.qqqq

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Week 1 : Acquisition of Hikmah (Wisdom) from ʿIbādah (Worship)

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Week 1 : Acquisition of Hikmah (Wisdom) from ʿIbādah (Worship)

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Niyyah (intention) is a fundamental concept in Islam that determines the purpose behind an action. In worship (ʿibādah), niyyah is what transforms a regular act into an act of devotion and obedience to Allah. It is a crucial part of acquiring sincerity (ikhlāṣ), spiritual depth, and ultimately, wisdom (ḥikmah).

Applying the right ʿamal (practices) in worship, based on knowledge, sincerity, and consistency, refines the soul, strengthens discipline, and aligns a person with divine guidance, ultimately leading to ḥikmah (wisdom) in both faith and life.

Internalizing iḥsān (positive virtues) through sincere worship and excellence in character deepens spiritual awareness, refines moral judgment, and nurtures ḥikmah (wisdom) in all aspects of life.

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Week 2 : Reasons and Sources of ḥikmah from ʿibādah

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Week 2 : Reasons and Sources of ḥikmah from ʿibādah

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Ṣalāh (prayer), as mentioned in Sūrah Al-ʿAnkabūt (29:45)—"Indeed, prayer prevents immorality and wrongdoing"—serves as a spiritual shield, fostering self-discipline, moral awareness, and ḥikmah (wisdom) by keeping a believer connected to Allah and away from sinful actions.

Ṣawm (fasting), as mentioned in Sūrah Al-Baqarah (2:183)—"O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous"—is a means of spiritual purification and self-discipline, cultivating taqwā (God-consciousness) and ḥikmah (wisdom) by fostering patience, empathy, and awareness of one's actions.

Zakāh (charity), as mentioned in Sūrah Al-Tawbah (9:103)—"Take, [O Muhammad], from their wealth a charity by which you purify them and cause them increase"—serves as a means of purification for both the giver and the receiver, promoting social justice, generosity, and wisdom by fostering empathy and alleviating materialism.

Ḥajj (pilgrimage), as mentioned in Sūrah Al-Baqarah (2:197)—"And take provisions, but indeed, the best provision is righteousness"—is a journey that not only fulfills a physical act of worship but also nurtures taqwā (God-consciousness) and ḥikmah (wisdom) by promoting spiritual purification, self-reflection, and a sense of unity with the global Muslim community.

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Week 3 : Preparation for Ṣalāh with Khushūʿ (Concentration)

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Week 3 : Preparation for Ṣalāh with Khushūʿ (Concentration)

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Ṭahārah (purification) through wuḍū’ or tayammum prepares the body for worship by ensuring physical cleanliness, which, when combined with khushūʿ (concentration) in prayer, helps create a state of spiritual and mental readiness, allowing for a deeper, more mindful connection with Allah during ṣalāh.

The conditions for the validity (ṣaḥ) of Ṣalāh include purity (ṭahārah), facing the Qiblah, covering the 'awrah, and performing the prayer at its proper time, all of which ensure that the prayer is performed correctly; when these conditions are met, they create an environment conducive to khushūʿ (concentration), allowing for sincere focus and connection with Allah during the prayer.

The pillars of Ṣalāh serve as a structured framework for prayer that, when performed with khushūʿ (concentration), facilitate a deeper, more meaningful connection with Allah, enhancing the overall experience of worship.

The application of Ṣalāh in different situations, such as qaṣr (shortened prayer) and jamaʿ (combined prayer) while traveling, performing nawāfil (voluntary prayers) for added reward, or adapting prayer during illness, allows flexibility in worship while maintaining the essence of devotion, and when performed with khushūʿ (concentration), ensures that even in challenging circumstances, the connection with Allah remains sincere and focused.

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Week 4 : The Virtues Found in Ṣalāh with Khushūʿ

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Week 4 : The Virtues Found in Ṣalāh with Khushūʿ

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Al-Ṭāʿah (submission) to Allah involves complete obedience to His will, and when practiced in Ṣalāh with khushūʿ (concentration), it deepens the worshiper's connection with Allah, demonstrating true loyalty and enhancing spiritual insight and wisdom.

Al-Jihād (struggle in the path of Allah), whether internal or external, requires dedication and self-discipline, and when combined with khushūʿ (concentration) in worship, it strengthens one's resolve, helping the believer stay focused on Allah's guidance and maintain spiritual clarity and perseverance in both prayer and daily life.

Muḥāsabah (self-reflection) is the practice of regularly assessing one's actions, intentions, and spiritual state to ensure alignment with Allah's will, and when combined with khushūʿ (concentration) in prayer, it deepens one's awareness of shortcomings, fosters humility, and strengthens the sincerity and focus during worship.

ʿIffah (modesty/self-restraint) is the quality of maintaining moral integrity by controlling desires and avoiding behavior that conflicts with Islamic values, and when practiced with khushūʿ (concentration) in prayer, it enhances the ability to worship Allah with humility, focus, and purity of heart, keeping the believer free from distractions and worldly temptations.

Tawaḍḍuʿ (humility) is the quality of recognizing one's dependence on Allah and lowering oneself in submission to Him, and when paired with khushūʿ (concentration) in prayer, it deepens the worshiper’s sincerity and reverence, fostering a more focused and spiritually connected prayer.

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Week 5 : The Virtues Found in Ṣawm (Fasting)

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Week 5 : The Virtues Found in Ṣawm (Fasting)

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Ṣabr (patience and forbearance) is the ability to endure hardship, control one's desires, and remain steadfast in the face of challenges, and during Ṣawm (fasting), it cultivates patience by restraining oneself from food, drink, and other worldly desires, teaching perseverance and self-control in all aspects of life.

Takrīm (respect and honor) is the recognition of the inherent dignity of others and treating them with kindness and reverence, and during Ṣawm (fasting), it encourages the believer to honor Allah’s commands by maintaining humility, avoiding arrogance, and respecting the needs of others, especially through acts of charity and empathy.

Raḥmah (compassion and mercy) is the quality of showing kindness and understanding toward others, and during Ṣawm (fasting), it fosters empathy for those who are less fortunate, as the experience of hunger and thirst cultivates a deeper sense of compassion, motivating the believer to be merciful and charitable toward others.

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Week 6 : The Virtues Found in Zakāh/Ṣadaqah

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Week 6 : The Virtues Found in Zakāh/Ṣadaqah

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Tawakkul (reliance on Allah) is the trust and dependence on Allah’s plan, while making sincere efforts in all actions, and when giving Zakāh (obligatory charity) or Ṣadaqah (voluntary charity), it reflects a deep reliance on Allah for the provision of rewards, blessings, and protection, trusting that Allah will reward the giver and ensure that their acts of charity lead to positive outcomes.

Ukhuwwah (brotherhood) is the bond of solidarity and mutual support between members of the Muslim community, and Zakāh (obligatory charity) and Ṣadaqah (voluntary charity) are powerful expressions of this brotherhood, as they promote care for the less fortunate, strengthen community ties, and ensure that no one is left in need, fostering a sense of unity and compassion.