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1. Al-Taḍḥiyyah (Sacrifice)

Sacrifice in Hajj is not just sacrificing animals and fulfilling the obligation. Sacrificing animals at the Hajj is a symbolic duty to assert that we are ready to sacrifice ourselves, our belongings, and our beloveds for the cause of Allah. Muslims make a sacrifice in Hajj in various forms.

It is a form of worship that requires substantial money. Muslims make a financial sacrifice in Hajj by spending the money for the journey rather than keeping it for some other purpose, especially those who are financially weak.

However, this journey is not any ordinary one. It is the road to success and lasting contentment. Moreover, those who perform Hajj gain Allah’s blessings in both worlds.

2. Taqwā (God Consciousness)

Acts of worship were prescribed to purify the soul, reform the heart, and cultivate consciousness of Allah (taqwā). Although the verses about ḥajj in the Qur’ān are few, Allah ﷻ repeatedly emphasises the importance of taqwā within them.

“The pilgrims were instructed to take provision for their journey and not to travel without it. Then Allah draws their attention to the provision for the journey to the hereafter, which is taqwā. Just as a traveller cannot reach his destination without physical provision, the one journeying to Allah and the hereafter cannot reach his destination without the provision of taqwā. Thus, both outward and inward provisions are mentioned: the physical and the spiritual.” – Ibn al-Qayyim (raḥimahullāh)

Taqwā is not limited to physical acts. Allah ﷻ says,

“Whoever honours the symbols of Allah — indeed, it is from the taqwā of hearts” (22:32).

The heart is the true home of taqwa. Cultivating it is among the most important inner acts during ḥajj. Honouring the rites of ḥajj (e.g. standing at ʿArafah, sacrificing animals, shaving the head etc) is a reflection of a heart filled with taqwā.

The Prophet ﷺ said, “This ummah will remain in goodness as long as they give due reverence to this sacred (time and place); but if they neglect and waste it, they will be ruined” (Aḥmad).

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1. Tawakkul (Reliance)

Letting Go of Wealth Requires Trust

Giving away money with a firm heart requires reliance on Allah, believing that He is Ar-Razzaq (The Provider) and will replace what is given.

Trains the Heart to Trust in the Unseen

When you give zakah, you're obeying Allah without

seeing the immediate outcome.

2. Ukhuwwah (Brotherhood)

Establishes Emotional Bonds

The act of giving zakah is not just financial but it also involves kindness, awareness, and concern for fellow Muslims.

Removes Class Barriers

Zakah helps in reducing social inequality and softening the hearts between the wealthy and the poor.

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1. Sabr (Patience)

engage in long-term spiritual endurance by performing acts of worship like qiyamullail and reciting Al-Qur'an since during fasting, we become more energized because of underconsumption of foods.

undergo self-control training by delaying gratifications and help a person practise self-restraint.

2. Takrim (Respect)

Fasting reminds us to be kind, patient and generous,

especially toward those who are less fortunate.

It encourages takrīm of others by increasing empathy and promoting acts like feeding the hungry and helping those in need.

Fasting builds a sense of brotherhood, teaching that each person deserves dignity, regardless of status or wealth.

3. Rahmah (Mercy)

Avoiding conflict and harshness

Narrated Abu Huraira:

Allah's Apostle said, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.'

Encouragement to feed others as feeding a fasting person is highly rewarded in Islam. This fosters friendly, giving behavior within the community.

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1. Al-Ta'ah (Submission)

Ta'ah" (طاعة) signifies obedience, specifically obedience to God (Allah) and his commands. Obedience in khushu’ means not just the outer part of the salah, but full submission with love and presence.

2. Al-Jihad (Struggle in the path of Allah)

Struggle or ability to strive, or the exertion of one’s maximum effort to repeal the enemy by word or deed. Consistency is a form of jihad. Jihad in khushu’ is the silent battle to keep your heart connected to Allah.

3. Muhasabah (Reflection)

Muhasabah is an Arabic term that means self-evaluation or self-reflection. Muhasabah in khushu’ turns every prayer into a reflective mirror for the soul.

4. 'Iffah (Modesty)

Iffah means abstaining oneself from any form of sinful acts and the prohibitions. Iffah in khushu’ means purifying your

soul and remembering that true honor comes from restraint.

5. Tawaddu' (Humility)

Tawadhu’ is to be humble and to be aware of one’s nothingness before Allah. Tawadhu’ in khushu’ is seen when your tears fall from humility and from awe of Allah’s mercy.

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1. Tahara (Wudu'/Tayammum)

The Prophet Muhammad (peace be upon him) said: ‘Allah is Pure and loves purity, He is Clean and loves cleanliness, He is Generous and loves generosity, He is Hospitable and loves hospitality.’

Tahara is the act of cleaning oneself from impurities physically and spiritually. It purifies the person from all sorts of impurities. To perform salah, one need to take ablution. It is a minor form of ritual purification. Wudu involves washing specific parts of the body, such as hands, mouth, nose, face, arms, head, and feet. If water is unavailable, clean sand can be used to replace the absence.

Al-Bukhari and Muslim narrated the hadeeth of ‘Ammar ibn Yasir describing tayammum . Al-Bukhari narrated it in a number of places in his Sahih. One of these reports (no. 347; 1/455 of Fath al-Bari) says: “ ‘It would have been sufficient for you to do this’ – then he struck the palms of his hands on the ground, then dusted them off, then wiped the back of each hand with the other, then he wiped his face with his hands.”

2. Conditions of acceptance of Salah

The beginning of prayer time

Covering the ‘awrah

Taharah

Facing towards the qiblah

Intention (niyyah)

3. Pillars of Salah

(1) Standing, if one has the ability to do so;

(2) The opening Takbeer;

(3) Reciting Surah Al-Faatihah;

(4) Bowing;

(5) Rising from Bowing;

(6) Prostrating on all seven limbs;10

(7) Erecting oneself from it;

(8) Sitting between the two prostrations;

(9) Remaining tranquil (i.e. not rushing) during all of

these pillars;

(10) Maintaining the same sequence;

(11) the Final Tashahhud;

(12) Sitting for it;

(13) Sending Salaat on the Prophet;

(14) the (final) two Tasleems.

4. Application of Salah based on situations

Qasr and jama'

Qasar refers to shortening the number of raka’at (units) in the prayer. Typically, prayers with four raka’at are reduced to two raka’at during travel. For example, Dzuhur, Asar, and Isha prayers, which consist of four raka’at, can be shortened to two raka’at.

Jama’ refers to the practice of combining two different obligatory (fardhu) prayers into one time frame. This can be done either during the time of the first prayer, known as taqdim, or during the time of the second prayer, known as ta’khir. For example:

Jama’ Taqdim: Performing Dzuhur and Asar together at Dzuhur time.

Jama’ Ta’khir: Performing Dzuhur and Asar together at Asar time.

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This poster my group and I created marked the end of my usrah for this semester. I guess I'll continue to write on this platform the moment I enter my undergraduate life!

May all of the effort contributed by my usrah fascilitators and groups be the witness of our 'amal salih in this world during the Resurrection Day later, insyaAllah.

تَقَبَّلَ اللهُ مِنَّا وَمِنْكُمْ

💌

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REASONS & SOURCES OF HIKMAH FROM 'IBADAH

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REASONS & SOURCES OF HIKMAH FROM 'IBADAH

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1. Salah (prayers)

In Surah Al-Ankabut verse 45, Allah said:

Recite, [O Muḥammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allāh is greater. And Allāh knows that which you do.

Ibn Kathir interpreted this verse by stating "prayer has three attributes, and any prayer that contains none of these attributes is not truly prayer: Being done purely and sincerely for Allah alone (Ikhlas), fear of Allah, and remembrance of Allah. Ikhlas makes a person do good deeds, fear prevents him from doing evil deeds, and the remembrance of Allah is the Qur'an which contains commands and prohibitions."

2. Sawm (fasting)

On the other hand, in Surah Al-Baqarah verse 183, Allah mentioned:

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.

According to Ma'arif Al-Qur'an, the verse makes it obligatory for the Muslims to fast in a specified period, but the command in this respect has been accompanied by the statement that the obligation of fasting is not peculiar to them. The fasting had also been enjoined upon the earlier Ummahs (communities of the past prophets). The reference to the earlier Ummahs in the verse shows the importance of fasting on the one hand, and gives an encouragement to the Muslims on the other. It indicates that although there may be some inconvenience in fasting but the same inconvenience was also faced by the earlier communities. This brings a psycho-logical comfort to the Muslims, because if an inconvenience is faced by a large number of people, it becomes easier to bear. (Rub al-Ma` am). Then, by saying لَعَلَّكُمْ تَتَّقُونَ (so that you be God-fearing), the text has pointed out to the inherent quality of fasting which contributes significantly to one's ability to become abstaining from the sins and God-fearing.

3. Zakah (charity)

Later, in Surah Al-Tawbah verse 103, Allah said:

Take from their wealth ˹O Prophet˺ charity to purify and bless them, and pray for them—surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.

Ma'arif Al-Qur'an stated that the collection of Zakah and Sadaqat yields two benefits. The first benefit is received by the owner of the wealth himself through which he comes out clean from sins and from the germs of moral diseases that are generated by the greed for wealth. As for the other benefit, it provides support for the weaker components of the society, people who are incapable of finding what they need to eke out an existence. Orphaned children, widows, crippled and handicapped men and women, common people who are poor and needy are obvious examples.

4. Hajj (pilgrimage)

Lastly, Allah mentioned in Surah Al-Baqarah verse 197:

Ḥajj is [during] well-known months,¹ so whoever has made ḥajj obligatory upon himself therein [by entering the state of iḥrām], there is [to be for him] no sexual relations and no disobedience and no disputing during ḥajj. And whatever good you do - Allāh knows it. And take provisions, but indeed, the best provision is fear of Allāh. And fear Me, O you of understanding.

Based on Ma'rif Al-Qur'an, the verse 197, that فَمَن فَرَ‌ضَ فِيهِنَّ الْحَجَّ فَلَا رَ‌فَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ; stresses upon the etiquette of Hajj and makes it necessary for everyone in the state of Ihram to strictly abstain from three things: rafath رَ‌فَثَ (A marital intercourse, its preliminaries, including an open talk about love-making), fusuq فُسُوقَ (the acts which are prohibited and impermissible in the state of Ihram) and jidal جِدَالَ (a rough altercation or quarrel).

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1. Setting the right niyyah

Niyyah = intentions. In Islam, there are two aspects of Niyyah. The first one is the intention itself. The second one is the intention for the One for whom the act is

carried out. Making the intention is what helps distinguish an ordinary act from an act for worship that is performed for the sake of Allah SWT.

It is narrated on the authority of Amir al-Mu'minin (Leader of the Believers), Abu Hafs 'Umar bin al-Khattab (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace be upon him), say

"Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allah and His messenger, the migration will be for the sake of Allah and his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for."

2. Applying the right 'amal

Once I've set the right intention, I need to practise the right 'amal that acts according to the purpose. Firstly, the actions must attain the pleasure and acceptance from Allah. Then, I must be disciplined with the niyyah I made in the beginning and protect it from wrongful ones. Next, I should always be mindful to my heart as the actions I made may somehow directed to riya' (showing off) which is prohibited in Islam. Lastly, every acts of worship must be done sincerely with ihsan as if I'm seeing Him. This helps to elevate my daily routine into acts of Ibadah.

3. Internalising the Ihsan

There are 3 ways to do this, first is by developing deep presence of heart (khushu'). Be mindful of our heart and remind it by saying Allah is watching me now. Next, train ourselves in private worship. This can be done with acts like performing qiyamullail, zikr and any 'ibadah that is unseen by anyone. Then, we should constantly renew the sincerity of our intentions.

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Here's the poster that my group and I made for the role-play! Alhamdulillah we successfully nailed it 💋

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We wrapped up our 7 weeks of usrah with a presentation by each group. So, my group and I had chosen the topic from week 1 as our material. We basically just shared what we understood about the topic and ways to apply them.

However, usrah this semester was a bit dispirited. I acknowledge it may due to my lack of enthusiasm or commitment. Therefore, I aim to improve and hope for a better usrah next semester! 👼🏼

I further would like to thank all my usrah members and naqibah for the unforgettable memories and also for the knowledge shared 🩷 May we all get to reunite back in Jannah!

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Nearing the last usrah, we learned about the act of morality we should practise as a Muslim. Sahih Muslim narrated that The Prophet’s wife Aisyah r.a described the etiquette of her beloved husband as the Quran. This clearly shows that morality is highly regarded in Islam and it's deeply rooted in the principles of faith. The Islamic moral system encompasses every aspect of life, including one’s affairs and relationship with the self, others and ultimately with The Creator.

1. Adab with Parents

Honouring one’s parents means obeying them, respecting them, praying for them, lowering one's voice in their presence, smiling at them, lowering the wing of humility to them, not showing displeasure towards them, striving to serve them, fulfilling their wishes, consulting them, listening to what they say, not being stubborn towards them and respecting their friends both during their lifetime and after they have died.

2. Adab with Neighbours and Society

Abu Hurayra reported that a man came to the Prophet PBUH and said, "Messenger of Allah, guide me to a deed by which I may be admitted to Paradise," He said, "Be kind." The man asked, "How will I know if I am kind?" He replied, "Ask your neighbors. If they say you are kind, then you are kind, and if they say you are unkind, then you are unkind," [Bukhari, Tirmidhi, Hakim]

3. Adab as a student

In Islam, being a student is not only about learning facts and figures. It’s also about growing as a person and becoming the best version of yourself. The Adab of the Student means how students should act when they learn. It’s about studying how we treat others and learning with kindness and respect. In Islam, learning is meaningful, and how students behave is essential for growing. It’s about recognizing that we are always learning and that there is always more to know.

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The signs and portents of the Day of Resurrection are the things that will happen before the Resurrection takes place and will indicate that it is close at hand. During this session we leaned that the Day of Resurrection have been divided into lesser and greater signs. So, what are them?

Minor Signs:

1.  Large numbers of women

2. Appearance of women who are clothed yet naked

3. The widespread disobedience among children

4. Shepherds competing in the construction of tall buildings

Major Signs:

1. The Emergence of Dajjal

Ubadah bin Saamit (R.A.) says, Rasulullah (Sallallahu Alayhi Wasallam) once said, "I have explained Dajjal to you, but fear that you might not have understood. Maseeh Dajjal will be short, and his legs will be crooked. The hair on his head will be extremely twisted. He will have one eye (with which he can see, and this is the protruding eye about which other ahadeeth inform us), while his other eye will be totally flat. It will neither be deep (in its socket) nor protruding.

2. The Return of Prophet Isa (Jesus) PBUH

Hadhrat Abu Hurairah (R.A.) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said, "By Him in whose hands is my soul, the time is near when Ibn Maryam (Eesa A.S.) will descend upon you; he will rule over you with justice; he will break the Cross and kill the pigs; He will end all battles. There will be such an abundance of wealth during his rule that there will be no takers; The value of one Sajda in the eyes of the people will be much greater than the world and what it Contains;"

3. Ya'jooj and Ma'jooj

Hadhrat Abu Hurairah (R.A.) narrates that every day Ya’jooj and Ma’jooj break (dig) through the wall erected by Zul Qarnain (AS.) until they reach the end of it to that extent that they can actually see the light on the other side. They then return (home) saying that "We will break through tomorrow. "But Allah Ta’ala causes the wall to revert to its original thickness and the next day they start digging through the wall all over again, and this process continues each day until as long as Allah wills them to remain imprisoned. When Allah wishes them to be released, then at the end of the day they will say, "If Allah wills, tomorrow we will break through". The following day they will find the wall as they had left it the previous day (i.e. it will not have returned to its original state). and after breaking the remaining part of it they will emerge". (Ahmad, Tirmidhi, Ibn Majah)

4. The smoke (Ad-Dukhan)

According to a narration appearing in Muslim Shareef, Abu Dawood, etc. a thick fog or smoke will envelope the skies. This smoke will last for forty days and it will cause the Mu’mineen to develop colds while the effect of it upon the Kuffar will be so severe that they will lapse into unconsciousness. Thereafter the skies will clear up.

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Since the last usrah we've discussed about the three pillars of iman, on this week we were discussing about the remaining three which were belief in rasul and anbiya, belief in qiyamah and belief in qada' and qadr.

4. Belief in Rasul & Anbiya'

Iman in the messengers is to have a firm belief that Allah sent to every nation a messenger, calling them to worship Allah alone and avoid what is worshipped besides Him; to believe that they have all been sent as messengers and are truthful, and that they conveyed fully what Allah sent them with. Allah’s messengers are the bridge between human beings and Allah; they receive the revelation and offer it to others, and they guide human beings through their journey towards knowing Allah, whoever disbelieves in even one of them, he has disbelieved in all of them, and not believing in them is equivalent to not believing in the whole religion.

5. Belief in Qiyamah

The Last Day is The Day of Judgment in which Allah will resurrect all of creation to be held to account and recompense. It was named as such because there is no day after it. The inhabitants of Paradise will reside in it forever, and likewise, the inhabitants of Hellfire will reside in it forever. It is the unequivocal belief of everything that Allah and His Messenger have informed us of regarding what will happen on that tremendous day of: resurrection, gathering, accountability, the bridge, the scales, Paradise, Hell, etc.

6. Belief in Qada' & Qadr

This pillar of Iman holds an eternal question; Are human beings’ choices their actual choices, or are they the unchangeable destiny of Allah? They are both. While major events of our lives like whether or not we will get sick, when and where we are born, when and where we will die, our spouses, and our future children are inevitable fate and destiny, our own actions are of our own choice. The belief in the divine decree means the belief that our lives aren’t controlled by us, but are controlled by Allah, who has designed our whole lives for us in advance but is yet giving us the chance to sometimes make choices of our own. This idea that we have no real major control over our lives can be terrifying for some, but for us Muslims, it inspires an unrivaled sense of relief in our hearts: Allah, our creator, is the one in charge of our lives. Then, all Qadar is good and Khair.

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On this week, we only discussed 3 pillars of iman which were: Belief in Allah, Belief in His Angels and Belief in His Books. Let's delve deeper into each pillar!

1. Belief in Allah

Tauhid in Islam can be defined as belief in the Oneness of God. There's is only one God that governs this world and to belief otherwise would mean committing Shirk. Actually, Tauhid can be classified as 3 groups and they are,

Tauhid Rububiyyah:

It's to singling out Allah the Exalted with (the actions of) creation, providing sustenance, giving life, causing death, and all of the types of regulation and administration of the dominion of the heavens and earth, and (also) singling Him out, the Exalted, with (the right to) judgement and legislation and sending of the Messengers and revealing of Books. Allah the Exalted said, "Verily, to Him belongs the creation and the comman, blessed be Allah, the Lord of the worlds" (al-A`raaf 7:54).

Tauhid Uluhiyyah:

It's to singling out Allah with worship so that none besides Him is worshipped, so that none besides Him is called upon, so that no one is sought for rescue, or aid except Him. So that no one is sacrificed to or slaughtered for, or made an oath for, except Him. Allah the Exalted said, "Say: My prayer, my sacrifice, my life and my death are for Allah, the Lord of the worlds. He has no partner. This is what I have been commanded with and I am the first of those who submit (to him with Islaam and Tawheed)" (al-An'aam 6:162), and He said, "Therefore turn in prayer to your Lord and sacrifice (to Him only)" (al-Kawthar 108:2).

Tauhid Asma’ wa Sifat:

It's describing Allah the Most High and naming Him with whatever He described and named Himself with, and with whatever His Messenger (sallAllaahu `alayhi wa sallam) described and named Him with in the authentic narrations - and to affirm that for Allah without resemblance (to the creation) or likening (to the creation), and without (false) interpretation (of any of that) or negation (of any of that). There is nothing like Him and He is the All-Hearer, the All-Seer. And may Allah send prayers and salutations upon our Prophet Muhammad, his family and his companions.

2. Belief in His Angels

Angels are a form of spiritual beings created by Allah to perform various assigned duties. The operation and maintenance of the whole Universe, including our world, is maintained and controlled by Allah through His Angels. For instance, The Archangel Jibra’eel controls the communication of divine revelation to the Prophets. It was he who used to bring the  Qur’anic revelation to the Holy Prophet Muhammad, may peace and blessing of Allah be upon him.

3. Belief in the holy books of Allah

We believe that Allah sent down a book with every messenger, because He says: "Indeed We sent down Our messengers with the clear signs, and We sent down with them the book and the balance, so that people may uphold justice" (57:25). There are 5 holy books that have been revealed,

The Torah, which was revealed to Moses

The Gospel, which Allah revealed to Jesus

The Psalms, which Allah gave to David

The Tablets of Abraham and Moses

The Glorious Qur'an, which was revealed to His Prophet Muhammad

The Qur'an is "confirming the scripture that was before it and stands as a guardian over it." Thus, by means of the Qur'an, Allah abrogated all the previous revealed books. Allah has also guaranteed its protection from any play or mischievous distortion: "Indeed, We sent down the message and We will guard it" (15:9), for the Qur'an is a proof against mankind till the Day of Judgment.

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On second usrah, I learned three fundamental terms that relates close to my heart. They were Islam, Iman and Ihsan.

1. Islam is an external dimension of faith and complete submission and obedience to Allah. As a muslim, there are 5 most important practices called The Five Pillars of Islam. It consists of shahadatain, salah, zakat, sawm and hajj.

2. Iman is an inner conviction and believe in Allah, His attributes and unseen dimension. Muslims are obliged to believe in The Six Pillars of Faith. The Prophet (ﷺ) said:

3. "Iman means that you believe in Allah, in His Angels, in His Books, in His Messengers, in the Day of Judgment and in the Divine Decree (Qadr) in its good and evil." [Sahih Muslim]

3. Ihsan is achieving excellence with worship as if we see Allah and full conviction that Allah sees us. 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.

To conclude, Islam is the foundation of a Muslim with Iman in his heart, it deepens this foundation by instilling inner faith and lastly, Ihsan complements the other two and makes up a whole. With that, a good Muslim is shaped with firm desire to only seek Allah's pleasure in this world.

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Name: Rabiatul Adawiyah Binti Zahari

Nickname: Rabi

Matric Number: 247790

Course: Human Sciences

Section: 716 (SEM 2)

Date of Birth: 27 January 2006

Place of Birth: Selangor

Here's small bits about me! Not to mention that I'm a matcha and wave to earth enthusiast 🍵🎸 So....if we do share the same interest, feel free to hit me up!

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I was briefed by Nuqis about the adab in seeking knowledge. She kindly shared many of them, but I was able to jot down a few. Among them were, having the value of respect towards the 'ilmu itself, correcting our intention everyday before seeking knowledge, choosing good company along our lifeline and lastly, practising good habits in our daily basis.

Nuqis also shared one supplication to read right after finish studying that she has been reciting since her hs years,

اللهُمَّ لا سَهْلَ إلا مَا جَعَلتَهُ سَهْلا وَ أنتَ تَجْعَلُ الحزْنَ إذا شِئْتَ سَهْلا

“O Allah! There is nothing easy except what You make easy, and You make the difficult easy if it be Your Will.”

At the end of the usrah, Nuqis shared her one last point about Quran as the book of guidance. It was an eye-opener sharing to realise that the revelation Allah sent hundreds years ago still relevant until now and its contents are comprehensive and for everyone on earth, not just for Muslims!

My group and I dispersed right after we told about our personal comfort verses in the Quran. Heart was filled knowing we each had our own spiritual journey with the Quran 🥹🫶🏼

That's all for my very first usrah session, I hope the next one will be enriching and soul-guiding like this one does to me!