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Assalamualaikum guys. Allow me to introduce myself. My name is Syafwan Syameer and I am 18 years old. Oh , you can call me Syafwan. I am originally from Johor. I am an Encom student. Why Encom? It is because I love language so much. Fyi, I can speak Mandarin fluently. So, the reason I chose Encom because I want to improve my English.

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Adab refers to proper manners or ethics. In seeking knowledge, it includes respect for teachers, humility, and sincerity in learning. One must approach knowledge with the intention of bettering oneself and benefiting others. The Quran, as a holy book, is the ultimate source of knowledge and guidance for Muslims. It provides moral, ethical, and spiritual teachings revealed to the Prophet Muhammad (PBUH) by Allah.

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The Hadith of Jibril is a key narration in which the Angel Jibril (Gabriel) asked the Prophet Muhammad (PBUH) about Islam, Iman (faith), and Ihsan (excellence in worship). The five Pillars of Islam are essential acts of worship: Shahada, Salah, Zakat, Fasting, and Hajj. These pillars form the foundation of a Muslim’s duties towards Allah.

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The first three Pillars of Iman (faith) include belief in Allah, His angels (Malaikat), and His revealed scriptures. Believing in Allah means affirming His oneness, there is no god except Allah SWT. While belief in angels recognizes them as Allah’s obedient servants. There is a lot of angels but there are 10 angels that must be known because they are mentioned in the Quran and Hadtih. Belief in scripture includes acknowledging the Quran and previous holy books, such as the Torah and the Gospel, as revelations from Allah.

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The remaining Pillars of Iman include belief in the Prophets, the Hereafter, and Qada’ Qadar. Belief in prophets includes accepting all messengers of Allah, with Prophet Muhammad (PBUH) being the final prophet. The Hereafter refers to life after death, including resurrection and judgment. Qada’ Qadar is the belief that Allah has predetermined all things, but humans still have free will.

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Ihsan is the highest level of faith, where a person worships Allah as though they can see Him, or knowing that He sees them. Eschatology deals with the end times, including the Day of Judgment, when all people will be held accountable for their deeds. Believers strive for Ihsan to ensure their actions align with Allah’s will in preparation for the Hereafter.

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Adab extends beyond seeking knowledge to include respect for parents, neighbors, and society. In Islam, respecting parents is paramount, as is maintaining good relations with neighbors and contributing positively to society. As a student, showing respect, diligence, and humility is part of adab in learning and personal development.

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In Islam, nature is seen as a creation of Allah, and humans are entrusted as stewards to care for it. The Quran encourages reflection on the beauty and balance of the environment, with sustainability emphasized through moderation, conservation, and avoiding waste. Caring for the earth and its resources is viewed as an act of worship, ensuring the well-being of future generations and maintaining harmony with nature.

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At first, I thought Usrah was boring and just filled up my schedule. But I was wrong, I didn’t expect Usrah to be so enjoyable. I learned a lot during the Usrah activities. I hope this Usrah continues every year. Especially to my naqib , Hadif, you really make this Usrah better. Thanks man. Hope we can work together in future. Goodluck bro.

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INTRODUCTION

Week 1: The Usrah sessions began with Ta‘āruf (introductions and ice-breaking activities) to create a sense of community among participants. The focus was on the significance of setting sincere intentions (niyyah) in all actions, performing acts of worship (ʿamal) correctly, and internalizing the positive virtues of iḥsān. These principles were discussed in relation to how they help Muslims lead meaningful lives, fostering sincerity, mindfulness, and excellence in character.

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Reason and Sources of Hikmah from Ibadah

Week 2: This week delved into the wisdom (ḥikmah) derived from essential acts of worship, such as ṣalāh (prayer), ṣawm (fasting), zakāh (charity), and ḥajj (pilgrimage). Using selected Qur’anic verses, participants explored the spiritual and practical benefits of these obligations, reflecting on their ability to nurture intellectual growth, discipline, and devotion. Group discussions provided opportunities to share personal insights and strategies for implementing these practices in daily life.

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Preparation for Salah with Khusu'

Week 3: Focused on preparing for ṣalāh, this session covered the conditions for its acceptance, including ṭahārah (purification) through wuḍūʾ or tayammum. Participants reviewed the pillars of prayer and discussed strategies for achieving khushūʿ (humility and concentration). Emphasis was placed on the spiritual connection during ṣalāh and practical ways to enhance mindfulness and focus before, during, and after prayer.

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The virtues found in Salah with Khusu'

Week 4: The session emphasized the virtues cultivated through ṣalāh, such as submission to Allah (ṭāʿah), self-reflection (muḥāsabah), modesty (ʿiffah), and humility (tawaḍḍuʿ). Participants reflected on how incorporating these virtues into their prayer can enhance their relationship with Allah, improve self-discipline, and develop better interpersonal behavior. Stories from the lives of the Prophets were also discussed to draw lessons on overcoming challenges with patience and faith.

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The virtues found in sawm (fasting)

Week 5: This week’s focus was on the virtues of fasting (ṣawm), including patience (ṣabr), mutual respect (takrīm), and empathy (raḥmah). Participants discussed how fasting fosters self-control, gratitude, and compassion for others, particularly those in need. The session also highlighted how ṣawm encourages Muslims to value natural resources, practice moderation, and build a stronger sense of community through shared worship experiences.

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The virtues found in Zakah

Week 6: The final session centered on the virtues of zakāh (obligatory charity) and ṣadaqah (voluntary charity), emphasizing reliance on Allah (tawakkul) and the strengthening of brotherhood (ukhuwwah). Participants reflected on how acts of charity purify wealth and souls, foster unity among Muslims, and help address societal inequalities. Discussions also included practical ways to promote generosity and create sustainable initiatives to support those in need.

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The virtues found in Ḥajj/ ʿUmrah

Week 7: The final week explored the virtues associated with ḥajj (pilgrimage) and ʿumrah, focusing on taḍḥiyyah (sacrifice) and taqwā (God-consciousness). Participants reflected on the spiritual significance of pilgrimage as a journey of self-purification and devotion. The session also included practical discussions on planning for ḥajj, understanding its rituals (iḥrām, ṭawāf, saʿī, wuqūf, and stoning), and the lifelong lessons of submission, patience, and unity derived from the experience. A role-play activity was conducted to simulate the key aspects of ḥajj.