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NAME          : Muhammad Aiman                             Haris Bin Muhamad                            Suwaid
COURSE : Information Technology
MATRIC NO: 2114229
CONTACT   : +6017-329 0709
LIVE             : Shah Alam,Selangor
E-MAIL  : muhammadaiman1919@gmail.com
IG : aimharis__

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1) I've learned tadabbur of Surah Al-Alaq.This knowledge help to increase my love to  Al-Quran.
2) I learned about 7M of Halaqah and the flow of Usrah.

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Hadits Arbain Nawawi Ke 2: Islam, Iman dan Ihsan

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1) I learned islam, Iman and Ihsan.
2) I also gain that Islam is like a jigsaw puzzle because you must take, accept and use all the puzzles. We cannot just take the things that we love or like only because this will lead to misunderstanding, unperfect and a lot more bad things.
3) We must try our best to have ihsan or in the other word we must try to reach the level of muhsinin by doing ibadah in our life like we are watching Allah SWT or believe that Allah SWT surely watch us. By having Ihsan we will feel the sweetness of worshipping Allah and leave what Allah have prohibit to us.
4) I hope that after this we can relate more on what we have learned with our life and the current issues.

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This paper presents the three levels of religious practice in Islam as expressed in the famous ḥadith of Gabriel: 1) Islām (outward submission to the will of Allah), 2) Īmān (faith), and 3) Iḥsān (spiritual excellence). Texts from the Qur'an, Sunnah, and classical scholarly works are cited to distinguish these three levels of religion ( dīn) from each other. The purpose of this knowledge is to lay out the big picture before the worshipper, the highest religious goals in Islam, what the author refers to as the "spiritual mountain." This includes a broad awareness of the Islamic disciplines: Qur'an, Tafsīr, Tajwīd, Ḥadith, Sīrah, ʿAqīdah, Sharīʿah, Fiqh, and purification of the soul or spirituality. The prophetic method of self-improvement and habit formation will lastly be presented as the primary means to achieve stronger faith and spiritual excellence.

Human beings were created with an internal drive to seek out purpose and to live for something greater than themselves. Many people have the misfortune of living for the sake of something in the world, devoting their lives to the transient, worshipping created objects instead of the Creator. They do not acknowledge where they came from, why they are here, and where they will end up after their inevitable death. Lost and without guidance, they stumble through life until the Reality confronts them.

But many of them want direction in their lives and conviction in the knowledge of the Hereafter. They only need to be shown the path, the universal and primordial religion revealed to the Prophets and Messengers, Islam, peaceful surrender to the Will of the Creator.

In Islam, we have a clear conception of why we were created, what constitutes righteous living, and what happens after death. Moreover, Islam is not simply a set of rules and beliefs, but also contains the seeds of constant self-improvement. We have been taught how to grow closer and closer to the Creator, to become excellent worshippers and moral leaders, to the point that our individual will and the eternal Will of the Creator become perfectly aligned. This is known to us as the station of Iḥsān, religious excellence, the very top of the spiritual mountain.

The three levels of our religion were revealed to the Prophet Muḥammad ﷺ in the famous hadith about his encounter with the Angel Gabriel, upon him be peace. Gabriel came to the Prophet ﷺ while he was surrounded by his companions and he said, "O Muḥammad, tell me about Islam." The Prophet ﷺ said:

Islam is to testify there is no true god but Allah and Muḥammad is the Messenger of Allah, to establish prayer, to give charity, to fast the month of Ramadan, and to perform the Hajj pilgrimage to the House if one can find a way.

Gabriel said, "You have spoken truthfully," and then he said, "Tell me about faith." The Prophet ﷺ said:

Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and to believe in the Divine Decree ( al-qadr), both its good and its evil.

Gabriel said, "You have spoken truthfully, so tell me about excellence." The Prophet ﷺ said:

This narration lays out the journey before us, from religious infancy to spiritual maturity: surrender, faith, and excellence. When each of these terms is used in isolation, they refer to the totality of faith. When they are contrasted, they each have a specific meaning. Imām Ibn Taymiyyah explains the hadith, writing:

The hadith of Gabriel clarifies that Islam is built upon five pillars, which is Islam itself. It is not based upon anything other than its foundation. Rather, the Prophet ﷺ designated three degrees of the religion. The pinnacle is excellence ( al-iḥsān), its middle is faith ( al-īmān), and its base is Islam. Thus, every good-doer ( muḥsin) is a believer and every believer is Muslim, but not every believer is a good-doer and not every Muslim is a believer.

As believers, our ultimate goal should be to practice much more than the basics. Rather, we should aspire to climb the figurative mountain, to graduate from the lowest levels to the highest levels of faith, in pursuit of the loftiest station in Paradise, Jannat al-Firdaws.

Yet the journey to the Hereafter must always begin at the beginning. None of us exit the womb praying five times a day or knowing our creed. We all have to take that first step. Every Muslim must start with the basics and move forward into faith. Allah has likened faith development to the development of a seed that becomes a large tree producing fruit.

Allah said:

Islam: Following the basics

The very first priority for a new Muslim, or a newly awakened Muslim, is to learn the basic practices of Islam-its five pillars-starting most importantly with understanding the meaning of the declaration of faith ("There is no God but Allah, and Muḥammad is His Messenger") and the six articles of faith. After this theological foundation is established, it is essential to begin performing the daily prayers and the rest of the pillars of Islam as applicable. The Messenger of Allah ﷺ said:

Everything else in Islam is built upon the five pillars. No Muslim can advance spiritually unless they adhere to these basic religious practices. Imām Ibn Rajab comments on this tradition, writing:

The parable of the five pillars is a concrete way for us to understand priorities in an Islamic framework. The scholars have divided all outward actions into five categories: obligatory ( farḍ or wājib), recommended ( mustaḥabb or mandūb), permissible ( ḥalāl or mubāḥ), discouraged ( makrūh), and forbidden ( ḥarām). It makes sense that our first order of business is to practice the obligations and avoid the prohibitions (which is like setting the foundation of the house), then move on to practicing recommended acts and avoiding discouraged acts, which is like decorating the house or adding fixtures.

Adhering to the pillars of Islam does not necessarily make one a believer in good standing with Allah. Islam provides us guidance on both outward and inward deeds, rituals and spirituality. When some nomad Arabs came to the Prophet ﷺ, they declared themselves to be believers, but Allah knew that their hearts had not yet internalized the faith.

Allah said:

On one occasion, the Prophet ﷺ was distributing charity and Saʿd ibn Abī Waqqāṣ said to him, "O Messenger of Allah, give it to this man, for he is a believer." The Prophet said, "Or merely a Muslim." Saʿd said it three times and the Prophet repeated it three times, "Or merely a Muslim." The Prophet ﷺ also addressed a group of Muslims, saying:

As clarified in these traditions and many others, the outward components of Islam are only the beginning of our journey to the Hereafter. Not only must our limbs submit to the will of the Creator; our hearts must submit to Him as well. A man once asked, "O Messenger of Allah, what is Islam?" The Prophet ﷺ said, "That you surrender your heart to Allah and that Muslims are safe from your tongue and hand."

The greatest Muslims in our history were not content with limiting their spiritual potential to outward deeds. In fact, the first of the righteous Caliphs was distinguished not by his external worship, but because of something inside him. According to Bakr ibn ʿAbd Allah al-Muzanī, "Abū Bakr, may Allah be pleased with him, was not better than people because of an abundance of fasting and prayer. Rather, he was only favored over them because of something that settled in his heart."

It is the true and actualized faith, internalized and fully absorbed, that propels a Muslim to the peak of righteousness in this world and the highest parts of Paradise in the Hereafter.

Having understood what Islam requires of us in matters of ritual worship, our next step is to understand faith as it was revealed to us in the Qur'an and Sunnah and as it was understood by our righteous predecessors. Faith is based upon belief in the six articles of Faith, but this is not blind belief, as many people incorrectly assume. Readers may need to set aside any preconceived notions that the English word 'faith' might imply. Rather, faith in Islam is an action. As Allah said, "Give glad tidings to those who have faith and do righteous deeds, that they will have gardens beneath which rivers flow." The phrase "those who have faith and do righteous deeds" occurs over and over throughout the Qur'an. Faith is inseparable from the deeds of the heart and the deeds of the body, as the Prophet ﷺ said, "Allah does not look at your appearance or wealth, but rather he looks at your hearts and actions."

For this reason, the scholars defined iman in terms of both inward and outward action. Ibn Taymiyyah explains the definition for us, "It is understood that īmān is [actually] affirmation and not simply belief ( al-taṣdīq). Affirmation includes both the heart's statement, which is belief, and the heart's action, which is compliance." The statement of the heart means to really believe in what you profess with your tongue, and the actions of the heart are the internal mechanisms of worship, such as one's ultimate fear, love, hope, reliance, and penitence. In another place, Ibn Taymiyyah writes that faith "is not merely belief in His existence and His attributes, as is shared by the believer and unbeliever alike." Even Satan believes in Allah's existence, but that does not make him a believer. It was only after he arrogantly disobeyed his Creator that "he became one of the unbelievers." It was not the sin per se that made him an unbeliever, as we are all sinners, but rather it was his stubborn and remorseless refusal to repent and obey the commands of his Lord.

Shaykh ʿAbd al-Raḥmān al-Saʿdī gives us an even more detailed definition of faith:

As such, the parable of faith is that of a piece of clothing, which one wears or takes off at any given time. The Prophet ﷺ said, "Verily, the faith of one of you will wear out within him, just as a shirt becomes worn out, so ask Allah to renew faith in your hearts." And ʿAbdullāh ibn Rawāḥah رضي الله عنه said, "The parable of faith is that of a shirt. You may not be wearing it and then you put it on, or you may be wearing it and then you take it off." Faith must be constantly renewed by actions such as prayer, fasting, seeking Islamic knowledge, and remembrance. This is why Muʿādh ibn Jabal رضي الله عنه used to say to his companions, "Come and sit with us. We will have faith for a while." That is, they would perform the actions of faith together as a means to increase their faith.

From another perspective, there are aspects of faith that do not change, because Allah Himself is Eternal and Unchanging. Most importantly, Allah is One and there is no object worthy of worship except for Him. Ibn Abī al-ʿIzz, a commentator on the popular classical creed of Imām al-Taḥāwī, defines monotheism ( al-tawhīd) in Islam:

In other words, there are three aspects to monotheism: the Oneness of Names and Attributes ( tawḥīd al-asmāʾ wa-al-sifāt), the Oneness of Lordship ( tawḥīd al-rubūbiyyah), and the Oneness of Divinity ( tawḥīd al-ilāhiyyah). These are not mutually exclusive categories; they overlap. To affirm the name Allah ("the God") is to affirm His Divinity. To affirm the name al-Khāliq ("the Creator") is to affirm His Lordship, and so on. From the all-encompassing principle of monotheism, the scholars have delineated the most important beliefs in the discipline known as ʿAqīdah, creedal theology.

As aspiring believers, then, we come to know Allah by studying His Names and Attributes as they are revealed in the Qur'an. In a particularly meaningful passage, Allah reveals several of His Names to us:

He is Allah, besides whom there is no God, the Sovereign, the Holy, the Pure, the Faithful, the Overseer, the Almighty, the Compeller, the Superior. Glory be to Allah above what they associate with Him.

And the Prophet ﷺ said, "Allah has ninety-nine names and whoever preserves them will enter Paradise." By these Names, we recognize our Creator and worship Him correctly. Shaykh al-Saʿdī comments on this tradition, writing, "Whoever memorizes them, understands their meanings, believes in them, and worships Allah by them, he (or she) will enter Paradise." Studying these Names, learning them by heart, and observing their manifestations in the world is an essential method of increasing our faith. Great scholars, like Imām al-Ghazālī, would produce treatises on the Names of Allah, explaining not only their meanings but also how to act upon them.

Our faith in the Creator must include the means by which He has communicated His will to us: faith in the Messengers and their Books. Prophet Muḥammad ﷺ is the last in a long line of Prophets, including well-known figures such as Noah, Abraham, Moses, and Jesus, peace be upon them all. However, as the Books of earlier Prophets were obfuscated, lost to history, or changed by their latter followers, Prophet Muḥammad ﷺ is distinguished among them as the bearer of the Noble Qur'an, the literal words of Allah.

The importance of the Qur'an in Islam cannot be overstated. It is the direct connection between the worshipper and the Creator, a divine discourse speaking to you, the reader, from the Lord of the universe. It is a prophetic miracle in its substantive content, which laid the foundation for a great world civilization. It is also a linguistic miracle in that the very method of reciting the Qur'an, known as al-tajwīd, has the ability to stir hearts and increase faith; the miracle of the Qur'an can be experienced by all who study it. Even if believers do not yet have the knowledge to experience the Qur'an, they should know that its miraculous nature is an article of faith for a very good reason.

Imām al-Taḥāwī رحمه الله writes in his famous creed:

New, or newly awakened, Muslims who do not know the Qur'anic language have yet to experience the miracle, but this is also how the companions of the Prophet ﷺ learned Islam. First, they learned faith, then they learned the Qur'an. Jundub ibn ʿAbdullah رضي الله عنه said, "We learned faith before we learned the Qur'an, then we learned the Qur'an and it strengthened our faith." One must first connect their heart to the Creator, then connect their heart to His words.

Reciting the Qur'an, in both its outward form ( al-tajwīd) and inward meanings ( al-tafsīr), is how a believer can take his or her faith to the next level, as Allah said, "Do they not ponder over the Qur'an? If it had come from another besides Allah, they would have found many contradictions in it." The beauty of its enlightening words, the wisdom of its rulings, the natural simplicity of its theology, everything about the Qur'an provides a spiritual experience like no other.

We were not present when the sea was parted for Moses عليه السلام, nor when the dead were raised for Jesus عليه السلام, but each one of us can study the Qur'an and experience this miracle firsthand. As such, the Prophet ﷺ said, "There were none among the prophets but that he was given unique signs to instill faith in humanity. Verily, I have been given the revelation that Allah has inspired in me, so I hope to have the most followers on the Day of Resurrection." The miracle of the Qur'an is timeless and accessible, unlike the miracles of all other Prophets.

Complementing the miracle of the Qur'an is the authentic prophetic tradition, the Sunnah, the sayings and deeds of Prophet Muḥammad ﷺ. Allah said, "It is He who has sent a Messenger to the unlettered from among themselves, reciting to them His verses, purifying them, and teaching them the Book and the Wisdom." According to the great exegete among the tābiʿīn, Qatādah ibn Diʿāmah, the "Wisdom" in this verse, and others like it, means the prophetic tradition, the Sunnah. The Sunnah is contained in rigorously preserved oral traditions ( ḥadīth or plural aḥādīth). Believers learn the practical application of the Qur'an, such as the details of prayer, everyday habits, and morality from the Sunnah, as put by the wife of the Prophet, ʿĀishah, "Have you not read the Qur'an? The character of the Prophet of Allah was the Qur'an."

The two source-texts of divine revelation, the Qur'an and Sunnah, together make up the Sharīʿah, the religious path. The term Sharīʿah has been misunderstood, confused, and abused by anti-Islam media and even by some Muslims. As with all technical terminology, we need to precisely define what we mean by the word Sharīʿah from its usage in Islam's source-texts. Allah said, "Thus We have placed you upon an ordained path ( sharīʿah), so follow it and do not follow the whims of those without knowledge." Al-Ṭabarī explained the linguistic meaning of Sharīʿah in this verse as a way ( ṭarīqah), a tradition ( sunnah), and a method ( minhāj). The technical definition of the term by later scholars is comprehensive, consisting of three branches inclusive of the entire religion: rules ( āḥkām), beliefs ( ʿaqāid), and morals ( akhlāq). Moreover, the moral foundations of the Sharīʿah are the virtues and values of mercy ( raḥmah), integrity ( istiqāmah), God-consciousness ( taqwá), gratitude ( shukr), patience ( ṣabr), honesty ( ṣidq), justice ( ʿadl), temperance ( ʿiffah), fidelity ( wafāʾ), and tolerance ( samāḥah). The religion in its fullest sense is contrasted in the verse with whims and base desires ( ahwāʾ). That is, true faith is about conforming our personal desires to the Sharīʿah, not changing the Sharīʿah to fit our personal desires, as the Prophet ﷺ said, "None of you has true faith until his desires comply with what I have brought." With this broader picture in mind, a believer is ready to study the Sharīʿah with the hope of being blessed by its guidance.

However, it is encouraged for believers to study the Sharīʿah, Islam's source-texts, within the theoretical framework of one of the interpretive schools established by the four Imāms: Abū Ḥanīfah, Mālik, Al-Shāfiʿī, and Aḥmad ibn Ḥanbal. The early scholar Ibn Wahb would say, "Were it not for Mālik and Al-Layth (two Imāms of fiqh), I would have been ruined. I used to think that everything narrated about the Prophet ﷺ should be acted upon." This concern still holds true today, since many of the anti-Islam arguments that permeate the internet are nothing more than citing Qur'anic verses and hadith out of context. And since fiqh is essential for interpreting hadith, many scholars recommended studying fiqh according to one of the orthodox schools, while others maintain that one does not need to limit oneself to one school as long as their practice of the Sunnah draws upon the inherited guidance of fiqh.

The authentic hadith and the Sunnah (plural Sunan) they express also fit into a broader narrative known as the Sīrah, the prophetic biography. Believers keen to increase their faith ought to study the Prophet's ﷺ biography, the social context within which he preached the message of One God, the hardships he and his followers overcame, and the magnanimity they showed to their enemies. Even many non-Muslims who investigate the life of the Prophet ﷺ with curiosity and fairness cannot help but be amazed by his faith.

Mahatma Gandhi, the Indian leader best-known for his successful nonviolent campaign to achieve independence from British imperial rule, was an admirer of Prophet Muḥammad ﷺ. Gandhi wrote in one of his letters:

Indeed, the biography of the Prophet ﷺ is yet another sign for the believers. The classical jurist Ibn Hazm used to say, "If there were no other miracles besides his biography, it would be enough."

Another important practice to increase our faith, and this is especially important for those who cannot yet read the Qur'an, is to ponder over the wonders of creation and witness the miracles of the Creator in nature. Allah said:

Believers who think about their own existence can only logically conclude that the creation has a Creator, who created it for a wise purpose. When asked to justify belief in God, the early Muslims, like the Qur'an, found evidence in the many signs in creation. Imām al-Shafi'i رحمه الله, for instance, was asked about the existence of the Creator and he replied, "The leaves of a berry bush all have one taste. Worms eat it and produce silk. Bees eat it and produce honey. Goats, camels, and cows eat it and produce droppings and dung. Deer eat it and produce musk. Yet, all of these come from one thing." If one really thinks about this particular natural miracle-that many different creatures eat the same plant but produce different substances useful to humankind-the necessary conclusion is that it was made to be this way.

Once we have established our relationship with our Creator, His Messenger, and His Book, we then need to turn our attention towards how the believers are described in the Qur'an and Sunnah, and act accordingly. Allah said:

These verses and many others describe the believers by various virtues and good deeds, such as praying, giving charity, being patient, and restraining their anger. Speaking on the verses of this type, Shaykh al-Saʿdī writes:

Whoever fulfills these characteristics is a true believer. Included in that are the establishment of obligations, both outwardly and inwardly, and avoidance of what is forbidden and discouraged... These verses are explicit in that faith includes theological beliefs, morals, outward and inward actions. Based on this, it increases by the increases in these characteristics and their actualization, and it decreases when they are decreased.

As proven in many verses and traditions, faith is inseparable from moral character, dignified manners, and good behavior towards others. The topic of morals ( al-akhlāq) and manners ( al-ādāb) greatly concerned the early Muslims, who compiled hundreds of prophetic traditions about it and authored extended treatises on it. The classical scholar Ibn al-Qayyim went so far as to say, "The religion itself is good character, so whoever surpasses you in good character has surpassed you in religion." In this statement are the two dimensions of the religion: good behavior towards Allah (including correct theological beliefs, sincere and correct acts of worship), and good behavior to the creation (including giving charity, being kind, and showing mercy). Both of these aspects-the rights of Allah ( huqūq Allah) and the rights of His servants ( huqūq al-ʾibād)-are intrinsically linked. Whoever is deficient in one aspect will be deficient in the other.

The summation of how our behavior should be towards our fellow human beings and creatures is found in the theological maxim, "The recompense for deeds is of the same type" ( al-jazāʾ min jins al-ʿamal). Put differently, Allah will treat you how you treat others. In this regard, the Prophet ﷺ said, "Love for people what you love for yourself and you will be a believer. Behave well with your neighbors and you will be a Muslim." A true believer imagines himself in the shoes of his neighbors; he naturally empathizes with them and shows compassion for them. This is known as the "ethics of reciprocity," a concept deeply rooted in Islamic texts.

Ibn al-Qayyim expresses the essence of this principle, writing:

Shaykh al-Saʿdī concurs, writing, "The recompense is commensurate with the deeds. As one is good to the servants of Allah and approaches them with benevolence-as much as one can-Allah will be good to him with all types of good."

To recap, faith is defined as both conviction and action. It increases or decreases depending on our deeds. Believers can increase their faith by studying the Qur'an, studying the Sunnah, reading the biography of the Prophet ﷺ, and reflecting deeply on the miracles of nature. Believers must also try to live up to the description of the believers in the Qur'an and Sunnah, upholding justice, showing compassion, and generally behaving with the same moral standard that they expect from other believers.

The next level of faith, Iḥsān, involves achieving excellence in all characteristics of the faith: worshipping Allah sincerely and correctly, seeking knowledge, purifying the heart from spiritual diseases, and treating others how we like to be treated.

Excellence ( Iḥsān): Doing our best in Islam

Having grasped the major components of faith-the six articles, the Qur'an, the Sunnah, the Sīrah, the Fiqh, and moral values-the believer can clearly view the path ahead, the figurative mountain to be climbed. The top of this mountain was described by the Prophet ﷺ as worshipping Allah as if you can see Him in front of you. Muʿādh ibn Jabal once asked, "O Messenger of Allah, instruct me." The Prophet ﷺ said, "Worship Allah as if you can see Him and prepare yourself for death." In another narration, the Prophet ﷺ taught Muʿādh to say this supplication, "O Allah, help me to remember You, to give thanks to You, and to worship You in the best manner."

Worshipping Allah as if you see Him means to strive for excellence in worship and in all of our deeds. Imām al-Nawawī explains the meaning of this phrase, writing:

This statement is among the comprehensive sayings ( jawāmiʿ al-kalim) brought by the Prophet ﷺ. If one of us is able to worship as if he sees his Lord, Glorified and Exalted is He, he would never abandon any good thing he can do, such as being humble, reverent, behaving well, and taking care to combine outward and inward aspects completely, in the best possible manner.

We all tend to be more modest and shy to do wrong in public, rather than in private. It is easier to disobey your parents when they are not looking over you, or to disobey a teacher when their back is turned. In a similar way, we feel more shame in doing wrong when we have the conviction that Allah is watching our every deed, even what we do in the innermost part of our being, our hearts. But unlike our parents or teachers, Allah is always aware of what we are doing and is more deserving of our obedience, as the Prophet ﷺ said, "Allah is more worthy of your modesty than people."

Islam teaches us to perform all of our good deeds-prayer, charity, fasting, or any beneficial activity we do-as best as we possibly can, as if Allah were right in front of us. The Prophet ﷺ said, "Verily, Allah has prescribed excellence in everything. If you have to kill, kill in the best manner. If you have to slaughter, slaughter in the best manner. Let one of you sharpen his knife, so his animal is spared of suffering." In another narration, the Prophet ﷺ said, "If you make a judgment, be just. If you have to kill, kill in the best manner. Verily, Allah Almighty is Excellent and He loves excellence." Of course, doing our best means both outwardly and inwardly.

From the external perspective, we are often presented with a range of options in a given situation. In fiqh terms, we may have a choice between doing something that is recommended or merely permissible. In this regard, Allah said, "Give glad tidings to My servants who listen to the word and follow the best of it." For instance, when we are wronged, we can choose between legal retaliation or forgiveness for the offender. Al-Samarqandī comments on this verse, writing, "It is said that they listen to the Qur'an and they follow the best in it, such as in the choice between retaliation and pardon, one chooses to pardon, as in His saying, 'If you are patient, it is better for the patient.'" There are many recommended sunan actions we can choose to practice or not, just as one could choose to decorate his house (his faith founded upon the five pillars of Islam) or not. Moreover, sometimes we are presented with two benefits or two harms, in which we need to consider the greater of two goods or the lesser of two evils. Ibn Taymiyyah said, "The intelligent one is not one who knows good and evil, but rather only one who can recognize the better of two goods or the worse of two evils." In this way, identifying and implementing the better action within an appropriate framework of fiqh is part of striving for excellence in our worship and deeds.

From the internal perspective, we must purify our hearts from all kinds of spiritual diseases, such as hypocrisy, arrogance, worldliness, envy, and malice. Allah tells us that no one will be safe on the Day of Judgment except for "one who comes to Allah with a pure heart." The heart (in the spiritual sense, not the physical heart) is the basis for all other voluntary actions. If the heart is truly pure of sinful dispositions, the rest of our deeds will be correct. The Prophet ﷺ said, "Verily, in the body is a piece of flesh which, if sound, the entire body is sound, and if corrupt, the entire body is corrupt. Truly, it is the heart."

However, it is important to acknowledge that excellence, or iḥsān, does not necessarily mean perfection. We were not created to be perfect, as the Prophet ﷺsaid, "All of the children of Adam are sinners, and the best sinners are those who repent." We will make mistakes and we will commit sins, but part of excellence is to fulfill the conditions of sincere repentance. For this reason, Allah tells us to "be mindful of Allah as much as you are able." And the Prophet ﷺ said, "When I prohibit something, avoid it. When I command you to do something, do it as much as you are able." Each of us has strengths and weaknesses, which means iḥsān may not look exactly the same for each and every believer. We have all inherited different means, so excellence is to do our very best with what we have.

How do we get there? Systematic spiritual advancement

The ultimate goal is to bring all the inward and outward components of faith together in the best possible manner, according to the means provided to us by Allah. How can we advance to higher states of faith in a systematic way? The prophetic method was revealed in the Messenger of Allah's ﷺ description of the "allies" of Allah.

The Prophet ﷺ said:

This tradition describes the process by which faith is strengthened and states of excellence are attained. The correct place to start improving is by fulfilling our obligations ( al-farāʾiḍ) to Allah and His creatures as best as we can-prayer, charity, fasting, performing the Hajj pilgrimage if possible, and respecting the basic limits of permission and prohibitions ( halāl and harām). Once we have established these duties-the pillars of Islam-we can begin adding extra good works ( al-nawāfil), which correspond to the fiqh categories of Sunnah and recommendation. In this way, we establish good habits and, slowly but surely, add more good habits to our routine.

Many times the companions would come to the Prophet ﷺ and ask him about extra good works they could incorporate into their daily lives. For example, Abū Hurayrah said:

My dear friend, the Prophet ﷺ, advised me to do three deeds and I will never abandon them until I die: to fast three days of every month, to perform the forenoon prayer, and to sleep after performing the witr prayer.

Abū Hurayrah was told to work these three practices into his routine. On another occasion, Abū Bakr رضي الله عنه the first of the righteous Caliphs, said, "O Messenger of Allah, command me with something to say in the mornings and evenings." The Prophet ﷺ said:

When a good habit is firmly established, then one can add another small good habit to his or her practice. Quality in worship, or charity, is more important than quantity. That is why the Prophet ﷺ said, "Take up good deeds only as much as you are able, for the best deeds are those done regularly even if they are small." It is also why the Prophet ﷺ would prescribe various recommended actions to his companions. In his wisdom, he knew what they were capable of doing, so he did not prescribe the same routine to everyone who asked him. Rather, he discouraged Muslims from taking on more practices than they could reasonably sustain, saying, "Verily, the religion is easy and no one burdens himself in religion but that it overwhelms him." And he said to ʿAbdullah ibn ʿAmr, "O ʿAbdullah, do not be like a man who would stand for prayer at night but later abandoned his night prayer." By this slow, but steady, incremental method, a believer grows closer to Allah and the state of excellence.

Building up outward habits, however, must be accompanied by efforts to purify our hearts and souls of spiritual diseases. This requires mindful introspection, which for many can be uncomfortable since none of us likes to think of ourselves as flawed or "bad" people. But we need to overcome this barrier of the ego, to seek out our own personal faults so that they can be systematically corrected. ʿUmar ibn al-Khaṭṭāb رضي الله عنه used to say, "May Allah have mercy on the one who shows me my faults." And Iyās ibn Muʿāwiyah رحمه الله said, "No man fails to recognize the defects in his own soul but that he is the greatest of fools." It was said, "O Abū Wāthilah, what is your defect?" Iyās said, "Speaking too much." Believers need to be aware of their own soul's capacity to incline to evil, to wage jihād against it ( jihād al-nafs), as well as to know the methods by which Satan deludes believers into an arrogant sense of self-righteousness.

And this is the price of Paradise, to consume bitter medicine in pursuit of excellence. Every spiritual disease involves a cure that at first is bitter, but in time will lead to the sweetness of faith in this life and the next, as the Prophet ﷺ said, "The sweetness of the world is bitterness in the Hereafter, and the bitterness of the world is sweetness in the Hereafter."

The three levels of religion in Islam begin with its outward components, followed by improving upon its inward components, and reaching its peak when the inward and outward states of the worshipper are fully actualized. These three levels are not mutually exclusive; they overlap in important ways. A new Muslim at the beginning of their faith-journey still needs to work on their spiritual interior until they achieve purity of heart, or excellence, as much as they can. In this state of spiritual excellence, one's free will coincides with the Will of Allah, such that one becomes the tool through which Allah sends His blessings and mercy to His creatures. The worshipper achieves this state by knowledge and implementation of Islam's source-texts and its primary scholarly disciplines ( Qur'an, Tafsīr, Tajwīd, Ḥadith, Sīrah, ʿAqīdah, Sharīʿah, Fiqh, and purification of the soul or spirituality).

Like climbing a mountain, the worshipper starts at the bottom or lowest level, then improves by gradually adding acts of worship and good habits to their daily routines, and using introspection to pinpoint the diseases in their heart (such as arrogance, greed, malice, and envy) and applying the cures to such diseases as prescribed by the scholars.
Success comes from Allah, and Allah knows best.

3 Sūrat Ibrāhīm 14:24-25.

4 Ibn Qudāmah, Mukhtaṣar Minhāj al-Qāṣidīn (Dimashq: Maktabat Dār al-Bayān, 1978), 1:365.

5 al-Bukhārī, Ṣaḥīḥ al-Bukhārī (Bayrūt: Dār Ṭawq al-Najjāh, 2002), 1:11 #8.

7 Sūrat al-Ḥujurāt 49:14.

11 al-Ḥakīm al-Tirmidhī, Nawādir al-Uṣūl fī Maʻrifat Aḥādīth al-Rasūl (Bayrūt: Dār al-Jīl, 1992), 1:148-149..

12 Sūrat al-Baqarah 2:25.

13 Muslim, Ṣaḥīḥ Muslim, 4:1986 #2564.

14 Ibn Taymīyah, Majmū' al-Fatāwà (al-Madīnah al-Munawwarah: Majmaʻ al-Malik Fahd li-Ṭibāʻat al-Muṣḥaf al-Sharīf, 1995), 7:638.

15 Ibn Taymīyah, Majmū' al-Fatāwà, 7:558.

16 Sūrat al-Baqarah 2:34.

17 'Abd al-Raḥmān ibn Nāṣir al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān (al-Qāhirah: Dār al-Minhāj, 2002), 1:41-42.

18 Sūrat al-Tawbah 9:124.

20 Ibn Ḥajar al-'Asqalānī, Fatḥ al-Bārī bi-Sharḥ al-Bukhārī (Bayrūt: Dār al-Maʻrifah, 1959), 12:61.

21 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1:10.

22 al-Ṭaḥāwī, Aḥmad ibn Muḥammad, and 'Alī ibn 'Alī Ibn Abī al-'Izz, Sharḥ Al-'Aqīdah al-Ṭaḥāwīyah (Bayrūt: Mu'assasat al-Risālah, 1997), 1:24.

23 Sūrat al-Ḥashr 59:23-24.

25 al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān, 1:71-72.

27 al-Ṭaḥāwī and Ibn Abī al-'Izz, Sharḥ Al-'Aqīdah al-Ṭaḥāwīyah, 1:172.

29 Sūrat al-Nisā' 4:82.

30 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 6:182 #4981,

31 Sūrat al-Baqarah 2:23.

32 Sūrat al-Jumu'ah 62:2.

33 al-Ṭabarī, Jāmiʻ al-Bayān 'an Ta'wīl al-Qur'an (Bayrūt: Mu'assasat al-Risālah, 2000), 23:373.

34 For more information on the authentication of Hadith, see Muntasir Zaman, "Can We Trust Hadith Literature? Understanding the Processes of Transmission and Preservation." Yaqeen Institute for Islamic Research. October 30, 2018. https://yaqeeninstitute.org/muntasir-zaman/can-we-trust-hadith-literature-understanding-the-process-of-transmission-and-preservation/

35 Muslim, Ṣaḥīḥ Muslim, 1:512 #746.

36 Sūrat al-Jāthiyah 45:18.

37 al-Ṭabarī, Jāmiʻ al-Bayān 'an Ta'wīl al-Qur'an, 22:70 verse 45:18.

38 Al-Mawsū'at al-Fiqhīyah (al-Kuwayt: Dawlat al-Kuwayt, Wizārat al-Awqāf wa-al-Shu'ūn al-Islāmīyah, 1986),

1:16.

39 Ma'lamat Zāyid lil-Qawā'id al-Fiqhīyah wa Uṣūlīyah (Abu Dhabi: Zayed Charitable Foundation, 2013), 3:49.

41 al-Dhahabī, Siyar A'lām al-Nubalā' (al-Qāhirah: Dār al-Ḥadīth, 2006), 7:211.

42 Mahatma Gandhi, The Collected Works of Mahatma Gandhi (New Delhi, India: Publications Division, Ministry of Information and Broadcasting, Government of India, 1960), 29:133. https://www.gandhiashramsevagram.org/gandhi-literature/mahatma-gandhi-collected-works-volume-29.pdf

43 Ibn Ḥazm, Al-Fiṣal fī al-Milal wal-Ahwāʼ wal-Niḥal (Miṣr: Maṭba'at Muḥammad 'Ali Ṣabīḥ wa Awlāduh, 1928), 2:73.

44 Sūrat Āli 'Imrān 3:190-191.

45 Ibn Kathīr, Tafsīr al-Qur'an al-'Aẓīm. (Bayrūt: Dār al-Kutub al-ʻIlmīyah, 1998), 1:106 verse 2:21.

46 For more information on this topic, see Justin Parrott, "The Case for Allah's Existence in the Qur'an and Sunnah." Yaqeen Institute for Islamic Research. February 27, 2017. https://yaqeeninstitute.org/justin-parrott/the-case-for-allahs-existence-in-the-quran-and-sunnah/

47 Sūrat al-Baqarah 2:177.

48 al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān, 1:52.

49 For more information on this topic, see Justin Parrott, "Can a 'Good Muslim' Be a 'Bad Person'? Aligning Faith and Character." Yaqeen Institute for Islamic Research. July 3, 2019. https://yaqeeninstitute.org/justin-parrott/can-a-good-muslim-be-a-bad-person-aligning-faith-and-character/

50 Ibn Qayyim al-Jawzīyah, Madārij al-Sālikīn Bayna Manāzil Īyāka Na'budu wa Īyāka Nasta'īn (Bayrūt: Dār al-Kutub al-ʻArabī, 1996), 2:294.

52 For more information on this topic, see Justin Parrott, "The Golden Rule in Islam: Ethics of Reciprocity in Islamic Traditions." MRes dissertation for the University of Wales. Spring 2018. https://archive.nyu.edu/bitstream/2451/43458/2/The%20Golden%20Rule%20in%20Islam_FINAL.pdf

53 Ibn Qayyim al-Jawzīyah, Iʻlām al-Muwaqqiʻīn 'an Rabb al-'ālamīn (Bayrut: Dar al-Kutub al-ʻIlmiyah, 1991), 1:150.

54 al-Sa'dī, Al-Tawḍīḥ wal-Bayān li-Shajarat al-Īmān, 1:78-79.

57 al-Nawawī, Sharḥ al-Nawawī 'alá Ṣaḥīḥ Muslim (Bayrūt: Dār Iḥyā' al-Turāth al-'Arabī, 1972), 1:157-158.

59 Muslim, Ṣaḥīḥ Muslim, 3:1948 #1955.

61 Sūrat al-Zumar 39:17-18.

62 al-Samarqandī, Tafsīr al-Samarqandī al-Musammá Baḥr al-'Ulūm (Bayrūt: Dār al-Kutub al-'Ilmīyah, 1993), 3:181 verse 39:18; Sūrat al-Naḥl 16:126.

63 Ibn Taymīyah, Majmū' al-Fatāwà, 20:54.

64 Sūrat al-Shu'arā' 26:89.

65 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1:20 #52.

66 al-Thaʻlabī. Al-Kashf wal-Bayān ʻan Tafsīr al-Qur'an (Bayrut: Dār Iḥyā' al-Turāth al-'Arabī, 2002), 1:144.

68 Sūrat al-Taghābun 64:16.

69 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 9:94 #7288.

70 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 8:105 #6502.

71 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 2:58 #1178.

73 Muslim, Ṣaḥīḥ Muslim, 1:515 #141.

75 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 1:16 #39.

76 al-Bukhārī, Ṣaḥīḥ al-Bukhārī, 2:54 #1152.

77 al-Dārimī, Sunan al-Dārimī (al-Riyāḍ: Dār al-Mughnī, 2000), 1:506 #675.

78 Ibn 'Asākir, Tārīkh Madīnat Dimashq (Bayrūt: Dār al-Fikr, 1995), 10:34.

79 For more information on this topic, see Zohair Abdul-Rahman and Justin Parrott, "Devil in the Details: An Analysis of the Dark Side of the Self." Yaqeen Institute for Islamic Research. January 24, 2019. https://yaqeeninstitute.org/zohair/devil-in-the-details-an-analysis-of-the-dark-side-of-the-self/

81 Al-Ghazālī, Iḥyā' 'Ulūm al-Dīn (Bayrūt: Dār al-Maʻrifah, 1980), 3:199.

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Islām, Īmān, Iḥsān: Climbing the Spiritual Mountain | Yaqeen Institute for Islamic Research

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This paper presents the three levels of religious practice in Islam as expressed in the famous ḥadith of Gabriel: 1) Islām (outward submission to the will of Allah), 2) Īmān (faith), and 3) Iḥsān (spiritual excellence). Texts from the Qur'an, Sunnah, and classical scholarly works are cited to distinguish these three levels of religion ( dīn) from each other.

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Shaykh Dr Yasir Qadhi

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Branches of Faith - Pt.1 - Blessings and Benefits of this hadith - Sh. Dr. Yasir Qadhi

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Nouman Ali Khan

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Iman vs. Islam - Ramadan Exclusive - Nouman Ali Khan

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Tujuh minit merumus mesej terpenting surah al-Inshiqaq

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The word 'Ihsan' comes from the Arabic word that is 'Husn' which mean the quality of being good and beautiful. Furthermore, this word also mean positive quality like goodness, beauty, pleasantness and harmony.

We can also see the word Ihsan  are use in the al-Quran which refers to making good deeds in a beautiful way. Al-Quran also shows the characteristics of Ihsan trough the story of Prophet Yusuf.

In the Hadith Jibril had mentioned on what is Ihsan. Rasulullah mentioned that Ihsan is "To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you."

Moreover we must also show Ihsan to all of the creations of Allah SWT.

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Orang Yang Curang | Tadabbur Surah Al-Mutaffifin

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Islam teaches that parents are :

- Really important and have a high dignity  in Islam
- Must treat them well (do good to them) no matter what.
- We must always make doa for them no matter if they are still alive or already pass  away.
-  We must differenciate between obey(Taat) and do good to them because obey(Taat) is just to Allah and Rasul. Which mean we cannot follow the things that our parents do or ask us to do if it is against the  law of Allah and sunnah of the Prophet.

Self Responsibility

1) Towards Allah
-- Have Ihsan
-- Worship, obey, be grateful, have strong faith.
-- Give our best to Allah no matter what in terms of time, energy or wealth  like Habil not like Qabil who just give the balance things and would not do his best for Allah.

2) Oneself
-- Cherish ourself
-- Do not harm yourself by not fulfilling its rights in both the physical rights and the spiritual rights
-- Do not do the prohibited things by Allah.

3) Other People
-- Be kind to them
-- Give them their rights
--  Respect them

4) Other Creations of Allah ( like animals)
--Do not harm them if they do not give ay threat to us
-- If need to kill them then kill with Ihsan
-- Help them if they need help
-- Concern about them

5) Nature and Environment
-- Reduce or avoid pollutions
-- Use them in a right way
-- Do not waste them
-- Do more research o them so that we can understand their need and can help their life and gift more benefits to all creature including human

To Conclude, can we imagine how peaceful our surrounding, family, and also the world if a lot of people apply and practice the teaches of Islam which is the guidance from Allah SWT. However, we must start to pracrtice first so that we can proof and show to others the beauty of practicing Islam in life. Then it will be easier for us to invite others to also practice it in life so that we will together get the benefits of it in this life and the Hear After.

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Allah Loves Your Mother | Episode 25 | Ramadan 2019

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1) Belief in Allah
We proof our belief by:
-- heart
We belief deeply in our hearts that Allah is the only God that should be worship. This include having faith with Allah in every things that we do in life.

-- word
We make shahadah  which is the first pillars of Islam and pledge that shows we only worship and submit to Allah SWT.

-- actions
By doing the Ibadah  to Alllah whether a direct act of Ibadah like the five daily prayers, do zakat, fasting during Ramadan and much much more, or the indirect ibadah such as eating, working, seeking knowledge, taking care of our family and others. Why we need to show our belief to Allah by actions. This is because that is the true love that Allah has created to His servants. For example, if we really love our wife, it is not enough to just say it in words that we love her but it comes with actions that we need to show that is by going to work to gain money so that they can use that money to eat and more. The concept is similar but not exactly the same. Allah do not need us to worship Him but we need Allah.

2)Belief in Angels
-- Angels are one of the creations of Allah SWT that we cannot see. They are made by light or in Arabic word we call it as Nur. They do not have gender. We must belief that angels will never disobey Allah because have been created only to obey Allah commands. Angels can only change their form to a male human. Why not female? This is to avoid fitnah like there is other religion that said angels is a female.
-- There are 10 angels that we know the name and jobs :
- Jibril : The leader of all angles & the one that deliver revelations from Allah to prophets
- Mikhail : Angels that give blessings
-  Israfil : Blow the trumpet on the the day of Yaumul Qiamah
-  Izra’il : The Angel of Death, who takes the souls from bodies when people die.
- Munkar and Nakir : The angels responsible for questioning the soul of a person who has died.
- Raqib and Atib : Write and record the good and bad deeds of  human.
- Ridhuan : Take care or secure the gates of heaven
- Malik : Secure the gate of hell fire

3)Belief in the Books (al - kitab)

1- Taurat
* Prophet Musa AS
* Stated about Prophet Muhammad POP as the last messenger.
* Contain hukum syarak and the truth belief.
* For Bani Israel at the time of Prophet Musa AS only.

2- Zabur
* Prophet Daud AS
* In Qibthi Language
* Contain revelations, stories , zikir, and prayers and wisdoms

3- Injil
* Prophet Isa AS
* Suryani Language
* States about Prophet Muhammad POP as the last messenger of Allah SWT.
* Had be changed by Jewish and they created a new versions of it according to their own desires.

4- Al-Quran
* Prophet Muhammad SAW
* In Arabic Language
* The biggest and the most powerful miracle of Prophet Muhammad SAW
* The last revelations of Allah SWT to mankind and the most complete one. Relevant for all mankind no matter what, where or when they are.
* Cannot be change or destroy until the Yaumul Qiamah because it is secured by Allah SWT.

4) Belief in prophets and messengers

- Messengers responsibility generally is to Spread the revelations of Allah SWT to all mankind
- Prophets responsibility with the revelations from Allah SWT is just for himself and people near him.
- There are a lot of prophets but there are 25 prophet that we must know starting with Prophet Adam AS until Prophet Muhammad SAW.

5) Belief in the Day Of Judgement
* The day after all of the creations  of Allah SWT had died being awaken back to life to be judge by Allah SWT on what had they done in their life. This judgement will determine whether they will enter paradise or hell fire.

6) Belief in Qada' and Qadr of Allah SWT
-- Belief that the discretions that Allah SWT had set to us is the best for us after we had done our best, give the best effort that we can and make doa to Allah.

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The Minor Sign of The Yaumulqiyamah

* Naked barefoot shepherds will compete in building tall buildings.

* The slave-woman will give birth to her master or mistress.

* A trial (fitnah) which will enter every household.

* Knowledge will be taken away (by the death of people of knowledge), and ignorance will prevail.

* Wine (intoxicants, alcohol) will be drunk in great quantities.

* Illegal sexual intercourse will become widespread.

* Earthquakes will increase.

* Time will pass more quickly.

* Tribulations (fitan) will prevail.

* Bloodshed will increase.

The Major Sign Of Yaumulqiyamah

* The Mahdi (guided one) will appear, and be the Imam of the Muslims.

* Jesus Christ will descend in Damascus, and pray behind the Mahdi.

* Jesus will break the cross and kill the swine, i.e. destroy the false christianity.

* The Antichrist (al-masih ad-dajjal, the false christ) will appear, with all his tools of deception, and be an immense trial. He will be followed by 70,000 Jews from Isfahan (present-day Iran).

* The appearance of Ya'juj and Ma'juj (Gog and Magog), and the associated tribulations.

* The emergence of the Beast from the Earth, carrying the Staff of Moses and the Seal of Solomon, who will speak to the people, telling them they did not believe with certainty in the Divine Signs.

* A major war between the Muslims (including Jews and Christians who truly believe in Jesus after his return) led by the Imam Mahdi, and the Jews plus other non-Muslims led by the Antichrist.

As a Muslims we must believe in these sign and prepare our self by strengthen our Iman, make a lot of doa and strengthen Islam. Believe or not one by one this minor sign is appearing infront of our eyes but there are very less people who care and take it seriously.

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The Signs are listed in roughly chronological order, although the order is not necessarily precise, especially for those in the future.

This is a brief summary of the signs; there are many books, articles, cassettes etc. which discuss these in greater detail. May Allah enable us to recognise and heed the Signs, and strengthen us in the times of tribulation.

"Are they waiting for anything except the Hour, to come to them suddenly? But its Signs have already come!" [Al-Qur'an 47:18]

Past

1. Splitting of the Moon.

2. Death of the Prophet Muhammad, may Allah bless him and grant him peace.

3. A form of death which will kill thousands of Muslims - understood to refer to the plague of Amwas during the caliphate of 'Umar ibn Al-Khattab.

4. A major fighting in Madinah - understood to refer to the battle of Al-Harrah during the caliphate of Yazid, 63H.

5. The Muslim conquest of Jerusalem.

6. The Muslim conquest of Constantinople.

7. Two large groups of Muslims will fight in war.

8. A war between the Muslims and a reddish people with small eyes, wearing sandals made of hair - understood to refer to the Mongol Tatar invasion of the Islamic lands.

9. A peace agreement between the Muslims and non-Muslims from the Chinese, Mongols, etc.

10. Thirty impostors ( dajjal) will appear, each thinking he is a Prophet.

Present?

11. Naked, destitute, barefoot shepherds will compete in building tall buildings.

12. The slave-woman will give birth to her master or mistress.

13. A trial ( fitnah) which will enter every Arab household.

14. Knowledge will be taken away (by the death of people of knowledge), and ignorance will prevail.

15. Wine (intoxicants, alcohol) will be drunk in great quantities.

16. Illegal sexual intercourse will become widespread.

17. Earthquakes will increase.

18. Time will pass more quickly.

19. Tribulations ( fitan) will prevail.

20. Bloodshed will increase.

21. A man will pass by the grave of another and wish he was in the latter's place.

22. Trustworthiness will be lost, i.e. when authority is given to those who do not deserve it.

23. People will gather for prayer, but will be unable to find an Imam to lead them.

Future

24. The number of men will decrease, whilst the number of women will increase, until for every man there are 50 women.

25. The Euphrates will reveal a treasure of gold, and many will die fighting over it, each one hoping to be the one who gains the treasure.

26. The Romans (Europeans) will come to a place called A'maq or Wabiq, and an army of the best people will go forth from Madinah to face them.

27. The Muslim conquest of Rome.

28. The Mahdi (guided one) will appear, and be the Imam of the Muslims.

29. Jesus Christ will descend in Damascus, and pray behind the Mahdi.

30. Jesus will break the cross and kill the swine, i.e. destroy the false christianity.

31. The Antichrist ( al-masih ad-dajjal, the false christ) will appear, with all his tools of deception, and be an immense trial. He will be followed by 70,000 Jews from Isfahan (present-day Iran).

32. The appearance of Ya'juj and Ma'juj (Gog and Magog), and the associated tribulations.

33. The emergence of the Beast from the Earth, carrying the Staff of Moses and the Seal of Solomon, who will speak to the people, telling them they did not believe with certainty in the Divine Signs.

34. A major war between the Muslims (including Jews and Christians who truly believe in Jesus after his return) led by the Imam Mahdi, and the Jews plus other non-Muslims led by the Antichrist.

35. Jesus will kill the Antichrist at the gate of Ludd (Lod in present-day Israel, site of an airport and a major Israeli military base).

36. A time of great peace and serenity during and after the remaining lifetime of Jesus.

37. Wealth will come so abundant that it will become difficult to find someone to accept charity.

38. Arabia will become a land of gardens and rivers.

39. Society will then decay.

40. The buttocks of the women of the tribe of Daws will again sway in circumambulation ( tawaf) around the idol Dhul-Khulsah.

41. A great fire in the Hijaz, seen by the inhabitants of Busra.

42. Three major armies will sink into the earth: one in the east, one in the west, one in Arabia.

43. An Abyssinian leader with thin shins will destroy the Ka'bah.

44. The huge cloud of smoke.

45. The sun will rise from the west (its place of setting).

46. A gentle wind which will take the souls of the believers.

47. There is no-one left on the earth saying, "Allah, Allah" or "There is no god except Allah."

48. Eventually the Day of Judgment is established upon the worst of the people, who copulate like donkeys in public.

49. The blowing in the Trumpet by the Angel Israfil, upon which everyone will faint except as Allah wills.

50. The second blowing in the Trumpet, upon which everyone will be resurrected.

(s) From a lecture hosted by Cambridge University Islamic Society, Shawwal 1420H / January 2000CE.

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50 Signs of the Day of Judgment from the Words of Allah and His Messenger

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A summary of 50 signs of the Hour, divided by those that have occured, may be occuring now and are yet to happen.

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Adab Towards Neighbours

- Give them help when they are in need
- Secure their house and their surroundings
- Take care of his Aib and dignity
- Congrats them when they get good fortune
- Visit them in the good manner and time
-  Do amar makruf nahi mungkar

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Hadith #38 - The Rights of the Environment Upon You | 40 Hadiths on Social Justice

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How To Cherish Life
Members :
1.Muhammad Aiman Haris Bin Muhamad Suwaid 201339
2.Muhammad Zahiruddin Bin Md Zaharil 201872
3.Nik Muhammad Syahmi Bin Nik Asbullah 201994
4.Syed Putra Naqiuddin Bin Syed Iskandar Zulkarnain

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1. Been told on what we are going to go through for this usrah 2 sessions. Are divided into groups for the presetation.

2. Learn about niat where everything start with niat. Discuss how important is niat to someone as it will determine wether what are we are doing is an ibadah to Allah or not. With niat also we can have sabar with what we are doing.

3. We also discuss a little bit about stratergy to have ihsan where some of us are sharing their opiion with others. One of the way is to fill the pain of others dor example joining volenteerism or care about the other islamic people that are facing war so that we can feel really grateful with what we have and wanted to do more to Allah SWT in the best form.

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GROUP 1
HIKMAH BEHIND HARDSHIP IN LIFE.

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1. Life it self is a test for mankid. So it is really important for us to always be aware of this and also to guide others and ourself to face this test in best way. This beause sometimes we forget that we are in a test and somtimes we are about to fail and need others to pull us back and support us back to the right path.

2.Remember Allah is The All Knowing, He will never test us that is beyond our limit. We should feel woried if Allah is not testing us with anything because test from Allah means that Allah still care and want us to come back to Him and get as much reward from Him.

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GROUP 2
KHUSYUK IN SALAH.

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1. Khusyuk in solah is very important to us. A lot of people do not have khusyuk in their salah. This is one of the reasons why sometimes our salah does not prevent ourself from making or repeating our sins.

2. By khusyuk in solah also teach us on focus which will also help us our daily life as we know focus is one of the needed characteristics on order for someone to succeed life o matter in anything.

3. There are some way that can help us khusyuk in salah. One of it is be ready and prepare for salah early because it is really hard for us to focus if we are doing something else an tha suddenly we wet for prayer right a way.

Do not give up in achieving khusyuk in solat so that one day we will fell the sweetness of faith itself.

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The video highlights about the encouragement to read Al-Quran and also understanding it magnificient meaning.

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GROUP 3
WHY DO WE NEED TO BE HUMBLE.

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1. About al-Quran. A lot of us had put aside like it is ot really important i our life. This is one of the reasons on why hummanity now days can't sattle problems properly because we are not relying on al-Quran. Reading the al-Quran only is not enough, we must read, understand the meaning, take the teaching and apply it inn our life and also share it no matter how much we get.

2. Humble...we must apply this in our life as it will lead to a harmony life not only on this Dunia but also for our next life. Al-Quran also teach us to applythis onto our life. One of it is about the story of Iblis. Rasullah also showed humbleness and even he is the highest in rank on this world but ha also the most humble person.

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GROUP 4
WHY WE NEED TO BE KHUSYU'

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-Zakat brings a lot of benefits to everyone that involve in it. This because the one that gives the zakat can purify their wealth and their heart from unwanted charateristisc like stingy and arrogant. On the other hand, people that receive it will also purify their hearts from jealousy and also from bad suspicion ad envy. Moreover will create a balance society where the one that have more wealth than others should share it to help others thus make lessen and eliminate the gaps between the wealthy person with poor people. This will create a balance, harmony, understanding and united society.

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1. Meaning of patient is actually not as rich as the meaning of sabr in arabic which we always said that patient = sabr. Patient is one of the meaning of  Sabr. There are atleast 4 meaning
-Patient ( The most common translation)
-Consistency ( When we do something with consistency so that is sabr)
-Constancy ( The constancy in doing commitment final. We must realise that life is our commitment with Allah SWT and it is our biggest resposibility.
-Commitment

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My Group 5
WHAT WE GAINED FROM BEING SABR.

Members :
1.Muhammad Aiman Haris Bin Muhamad Suwaid 201339
2.Muhammad Zahiruddin Bin Md Zaharil 201872
3.Nik Muhammad Syahmi Bin Nik Asbullah 201994
4.Syed Putra Naqiuddin Bin Syed Iskandar Zulkarnain
5. Muhammad Harith Darwish Bin Khanafi 201600

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Sheikh Nouman Ali Khan | The Importance Value of Hajj

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1. Perform Hajj and Umrah in the best way because the reward from Allah SWT is really big
2. We must take care of our adab whe we are performing hajj and Umrah

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1.Hope that I can share what i have leared i this usrah with others ad also apply it in my life.

2. I also hope that for future there are more interaction and changing opinion by all of the usrah member so that we can gained more knowledge from different angle, perspective and experience from each of us .

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[Kartun Islami] Hanya Karena Allah - Nouman Ali Khan

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Zakat in Islam | Giving Alms to The Poor & Needy | Sadaqah | Zakat Al-Mal | Zakat Al-Fatir | Charity

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What is true patience in Islam I Sabr in Islam I Islamic talks 2020 I Nouman Ali Khan new

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1ST REFLECTIVE JOURNAL 2022 (SD PRACTICES)

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1ST REFLECTIVE JOURNAL 2022 (SD PRACTICES)

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I am reflecting on the sustainable development event that I have experienced in 2019 when I joined a volunteer program for distributing food packs to homeless people in Taiping. Before the program, I imagined the scenario that could happen where I imagine meeting homeless people, listening to their experiences, and giving them food, drink, and attention that they really need. The challenges that I think I might face are the way to making people feel convenient to talk to me and receive food from strangers. So, a week before the event we prepare for the event by managing the meal set for the homeless people, our transport, and studying the best way to communicate with them.

On the day of the program, at midnight we start finding and distributing the food packs to the homeless people. It is a bit hard to find them as they place themselves in a dark place and a bit hidden. I approached them with a gentle, light smile and gentle voice as they are a bit scared when strangers approach them. I have talked to some of them but not much because it is already midnight and we have limited time. Hearing the story make me think a lot about life. However, I am so grateful that everything went smoothly that night.

After the event, I always remember and think of the homeless people I have met, their story, and their condition. And sometimes it makes my vision blurred because of the tears coming out of my eyes. One of them is an old uncle with 5 daughters searching for food in the big dust bin. It also makes me feel grateful for my life and realizes, many more people out there who are still in need and I must put extra effort to help them all.

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FIRST REFLECTIVE JOURNAL UNGS 1201 (2114229)

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2ND REFLECTIVE JOURNAL 2022 (SD PRACTICES)

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2ND REFLECTIVE JOURNAL 2022 (SD PRACTICES)

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I am reflecting on the sustainable development event that I experienced in late 2021 when I joined a volunteer program that helps flood victims around Shah Alam. There is a lot of news and video showing the flood victims’ conditions on television and on social media which picked my attention. I can see a lot of traffics jam and property damage. I can imagine that a day of helping them isn’t enough as there are too many things’ items damaged and mud in their house that need to be clean and managed. So, our team prepares ourselves by bringing our cleaning tools and also food supplies for the flood victims.

During the event, I am shocked by the thickness of the mud inside and outside the flood victim’s house. Also, I can say that 70 to 80 percent of the victim’s items are damaged and are not functioning anymore. Seeing it live is more shocking than seeing it the television. Then I straight away ask for the owner of a house to help them with the cleaning while giving them some food supplies. They gladly and at the same time, were a bit moved cause we are willing to help and give support to them at that time. I am grateful that we manage to do much for the flood victims in one day even though not 100% finished.

I can’t imagine if I am in the flood victim position where they are emotionally, mentally, and financially affected by the flood. It is very tough for them to handle all the burdens. I realize how important it is for us and the government to invest study more on the preparation and causes of this natural disaster so that we can avoid it or reduce the loss and damage from it.

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SECOND REFLECTIVE JOURNAL UNGS 1201 (2114229)