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Muhammad Ariff Izham bin Md Sanusi

Matric No. : 243188

Program: Foundation in Computer Science

Birthday: 03/07/2006

Hobby: Coding and Playing Online Games

Phone Number: 01128920842

Email: ariffizham0307@gmail.com

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In Islam, knowledge and adab (etiquette) go hand in hand—they’re inseparable. You can’t truly gain knowledge without having the right manners, and you can’t practice knowledge properly without being respectful in the process. Adab shapes the way you approach learning and how you interact with those who are teaching you. For instance, when speaking to a teacher, using a respectful tone is key. It’s not just about what you say, but how you say it.

The idea is that seeking knowledge isn’t just about filling your mind—it’s also about developing your character. If you gain knowledge without adab, it can lead to arrogance or a lack of humility, which goes against the core values of Islam. On the other hand, when you learn with respect, patience, and humility, you’re not just gaining information; you’re growing as a person.

The Prophet Muhammad (peace be upon him) stressed the importance of both knowledge and good manners. He taught that learning should be about more than just acquiring facts—it should be about developing your character and using that knowledge for good. It’s this balance that truly shapes a person’s growth.

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The Hadith of Jibreel is a significant narration that outlines the core principles of Islam in a clear and concise way. In this hadith, the Angel Jibreel appears in human form and asks the Prophet Muhammad (peace be upon him) a series of questions to clarify the essential components of the faith.

The first set of questions covers Islam, the outward practices of the religion, which include the declaration of faith (Shahada), the five daily prayers (Salah), fasting during Ramadan (Sawm), giving to charity (Zakat), and performing the pilgrimage to Mecca (Hajj).

The second set of questions focuses on Iman, or faith, highlighting the internal beliefs of a Muslim: belief in Allah, the angels, the revealed books, the messengers, the Day of Judgment, and divine decree (Qadar).

The final part of the hadith addresses Ihsan, or excellence, which is the highest level of faith. It is described as worshiping Allah as if you see Him, and although you cannot physically see Him, knowing that He sees you. After Jibreel’s visit, the Prophet explains that this was a lesson for the companions, teaching them the essential elements of their faith—outward practice, inner belief, and spiritual excellence.

This hadith remains a key teaching in Islam, guiding Muslims in how to approach their faith in a comprehensive and balanced way.

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Pillars of Iman: Belief in Allah, Angels and the Books

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Pillars of Iman: Belief in Allah, Angels and the Books

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The Pillars of Iman are key beliefs that every Muslim holds as part of their faith. These include belief in Allah, the Angels, and the Books.

1. Belief in Allah is the most fundamental aspect of Islam. It means recognizing Allah as the one and only God—there’s no one like Him, no partners, and no equals, as mentioned in Surah al-Ikhlas (112:1-4). Allah is the Creator and Sustainer of everything in the universe. This belief shapes everything a Muslim does, guiding them to worship and submit to Allah alone.

2. Belief in Angels (Malaikat) is also essential. Angels are spiritual beings created by Allah from light to carry out specific tasks. They don’t have free will, and they serve Allah’s commands without question. Some key angels include Jibreel, who brought revelation to the prophets, and Mikail, who is responsible for providing sustenance. Accepting the reality of angels connects Muslims to the unseen world and the ways Allah works.

3. Belief in the Books means accepting the scriptures Allah revealed to His messengers. These include the Qur’an, which is the final and most complete revelation to Prophet Muhammad, as well as earlier scriptures like the Torah (Taurat), the Psalms (Zabur), and the Gospel (Injil), which were given to previous prophets. For Muslims, believing in all these books is part of understanding the full picture of Allah’s guidance to humanity.

Together, these three pillars form the foundation of a Muslim’s belief system, guiding their relationship with Allah and how they live their lives.

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Pillars of Iman: Belief in Messengers of God, Day of Judgement and Pre-destination

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Pillars of Iman: Belief in Messengers of God, Day of Judgement and Pre-destination

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As a continuation from the previous week, Pillars of Iman is considered as the core belief or faith of a Muslim. These include belief in the Messengers of God, the Day of Judgment, and Pre-destination (Qadar).

1. Belief in the Messengers of God: Muslims believe that Allah sent messengers (Rasulullah) to guide humanity throughout history. These messengers were chosen by Allah to deliver His message and lead people to the truth. The final and greatest of these messengers is Prophet Muhammad (peace be upon him), but Muslims also believe in many other prophets, such as Adam, Noah (Nuh), Abraham (Ibrahim), Moses (Musa), and Jesus (Isa) (peace be upon them). All these messengers brought the message of monotheism and righteousness, calling people to worship Allah alone.

2. Belief in the Day of Judgment: Muslims believe in the Day of Judgment when all humans will be resurrected and held accountable for their actions in this life. On that day, everyone will be judged by Allah based on their deeds, and they will either be rewarded with eternal paradise (Jannah) or punished with eternal hell (Jahannam). This belief underscores the importance of living a righteous life, knowing that every action, good or bad, will be accounted for.

3. Belief in Pre-destination (Qadar): This belief means accepting that everything that happens, both good and bad, is part of Allah's divine plan. While humans have free will to make choices, nothing occurs outside of Allah's will. Muslims believe that Allah has knowledge of everything that will happen in the universe, and He has already decreed the course of events, even though humans still make decisions based on their free will. This belief encourages patience and trust in Allah’s plan, understanding that whatever happens is part of His greater wisdom.

Together, these pillars form an essential part of a Muslim's faith, shaping their understanding of life, accountability, and destiny. They strengthen the idea that life is a test, that Allah's will is all-encompassing, and that we are all accountable for our actions.

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Qiyamah (the Day of Judgment) is a central belief in Islam, marking the end of the world and the beginning of the eternal afterlife. It is the day when all humans will be resurrected and held accountable for their deeds. Each individual will be judged by Allah, who will reward the righteous with eternal paradise (Jannah) and punish the wrongdoers with eternal hell (Jahannam). The events leading up to Qiyamah are described in the Qur’an and Hadith, which mention both minor and major signs that will indicate its approach.

Minor Signs:

Widespread greed and materialism: People becoming focused on wealth and selfishness.

Loss of knowledge: A decline in true understanding of religion.

Immorality: Rise of sinful behavior like adultery and drinking.

Tall buildings: People competing in constructing high buildings.

Major Signs:

Appearance of the Mahdi: A righteous leader who will restore justice.

Return of Isa (Jesus): To defeat the Dajjal (Antichrist) and restore peace.

The Dajjal (Antichrist): A false messiah who will deceive many.

Gog and Magog (Ya’juj and Ma’juj): Two destructive tribes that will be unleashed.

Qiyamah is a key belief in Islam, reminding Muslims that all actions will be judged by Allah. The signs leading up to Qiyamah encourage believers to live righteous lives and remain mindful of their deeds. In conclusion, the belief in Qiyamah motivates Muslims to prepare for the afterlife, knowing that they will be held accountable for their actions.

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Islam teaches that the redha (pleasure) of Allah is in the redha of parents, and His displeasure is in their displeasure. The Prophet ﷺ said:

"The pleasure of Allah is in the pleasure of the parents, and the anger of Allah is in the anger of the parents." (Tirmidhi)

Honoring and respecting our parents is a means of earning Allah’s blessings, and this responsibility continues both during their lifetime and after their passing.

1. Adab During Their Lifetime

Obeying Their Instructions in Line with Syariah
We must follow our parents’ guidance as long as it does not go against Islamic teachings. If they ask for something haram, we should politely refuse but still show respect.

Staying Connected Even When Far Away
If we live overseas or are busy, we should still make time to call and check on them. Parents miss their children deeply, and even a short conversation can bring them joy.

Caring for Their Needs
As they grow older, they may need financial, emotional, or physical support. It is our duty to ensure they are comfortable and well taken care of, just as they cared for us in our childhood.

2. Adab After Their Death

Making Du'a for Them
The Prophet ﷺ said: “When a person dies, all his deeds end except three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.” (Muslim)
A child’s du'a continues to benefit their parents even after they pass away.

Fulfilling Their Unfinished Obligations
If they had debts, missed fasts, or unfulfilled promises, we should try to complete them on their behalf.

Giving Charity in Their Name
Acts like donating to a masjid, sponsoring an orphan, or building a well bring them ongoing rewards (sadaqah jariyah).

Maintaining Ties with Their Friends and Relatives
Visiting and helping those close to our parents is a way to honor them even after they are gone.

Conclusion

Adab with parents is a lifelong duty that does not end with their passing. By obeying them, staying connected, and continuing to pray for them, we gain Allah’s redha and blessings.

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Why do we to study to improve our 'amal?

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Why do we to study to improve our 'amal?

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The acquisition of hikmah (wisdom) in Islam refers to the deep understanding and proper application of knowledge in a manner that aligns with divine guidance and moral integrity. It is not merely intellectual knowledge but a spiritual insight that enables one to act justly and appropriately in all situations.

This acquisition is closely linked to niyah (intention), as sincere and pure intentions form the foundation of all actions in Islam. Without righteous niyah, actions lose their spiritual value, no matter how outwardly good they appear.

Amal (action) is the manifestation of both knowledge and intention; it reflects one’s commitment to live according to divine teachings.

Meanwhile, ihsan (excellence in worship and conduct) represents the highest level of faith where actions are performed with deep awareness of Allah’s presence.

Thus, hikmah harmonises with niyah, amal, and ihsan—guiding the believer to act with purpose, integrity, and excellence, ultimately drawing closer to Allah.

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Hikmah (wisdom) is nurtured through sincere worship and obedience to Allah, and the core pillars of Islam—salah, sawm, zakat, and hajj—serve as key sources that cultivate it.

Through salah (prayer), a believer maintains regular connection with Allah, fostering mindfulness, discipline, and spiritual clarity, which are foundational to wisdom.

Sawm (fasting) during Ramadan teaches self-restraint, empathy for the needy, and inner purification, all of which sharpen one’s moral judgement.

Zakat (almsgiving) develops social consciousness, detachment from materialism, and a deeper understanding of justice and compassion—key elements of hikmah.

Hajj (pilgrimage) embodies submission, humility, and global unity, offering profound spiritual lessons through symbolic acts rooted in prophetic history.

Together, these acts of worship refine the soul, correct the ego, and align the heart with divine purpose, making them essential pathways for acquiring true hikmah.

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Preparation for salah with khushu’ (humility and focus) begins both physically and spiritually, aiming to present oneself before Allah with sincerity and reverence.

First, one must fulfil the compulsory prerequisites: being a Muslim, reaching the age of discernment (tamyiz), being in a state of ritual purity through wudu’ (ablution) or ghusl if needed, wearing clean and proper covering (aurah), ensuring the prayer time has entered, and facing the qiblah (direction of the Kaaba).

Spiritual preparation involves clearing the mind from distractions, renewing one’s niyyah (intention), and remembering the significance of standing before Allah. Achieving khushu’ is aided by understanding the meanings of the recitations and visualising the Day of Judgement, as if standing directly before the Creator.

During salah, one must perform the rukun (pillars) such as takbiratul ihram (opening declaration), qiyam (standing), ruku’ (bowing), sujud (prostration), and tashahhud akhir (final sitting), with calmness and reflection.

Each movement and word, when done mindfully, leads to deeper khushu’ and spiritual benefit.

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Salah embodies numerous virtues that refine the soul and strengthen a believer’s connection with Allah.

Among these are al-Ṭāʿah (submission/loyalty), as salah is a direct act of obedience to Allah’s command, performed regularly regardless of one’s circumstances, demonstrating loyalty and servitude.

It also reflects al-Jihād (struggle in the path of Allah), as consistently maintaining salah—especially with khushu’—requires discipline, effort, and perseverance against laziness, distractions, and worldly concerns.

Through muḥāsabah (self-reflection), salah offers a moment to pause and evaluate one’s deeds, seek forgiveness, and renew one's intentions.

It cultivates ʿiffah (modesty and self-restraint) by reminding the believer of Allah’s watchfulness, thereby encouraging avoidance of sin and promoting moral conduct.

Lastly, tawaḍḍuʿ (humility) is deeply embedded in every posture of salah, particularly in sujud (prostration), the ultimate physical expression of humbleness before the Creator.

Together, these virtues transform salah from a ritual into a profound journey of spiritual growth and character refinement.

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Ṣawm (fasting) in Islam comes in varying levels of depth: ʿĀm, Khuṣūṣ, and Khuṣūṣ al-Khuṣūṣ, each offering deeper spiritual refinement.

Ṣawm al-ʿĀm is the general fast—abstaining from food, drink, and sexual relations from dawn to sunset.

Ṣawm al-Khuṣūṣ is more refined, where the person also guards their eyes, ears, tongue, hands, and feet from sinful behaviour.

Ṣawm Khuṣūṣ al-Khuṣūṣ is the highest level, where even the heart refrains from impure thoughts, worldly distractions, and remains fully devoted to Allah.

The virtues embedded in fasting are immense. Ṣabr (patience and forbearance) is developed through enduring hunger, thirst, and resisting desires, training the soul to remain steadfast in the face of hardship.

Takrīm (respect and deference) is nurtured as one becomes more conscious of others’ needs, respects the time of worship, and honours the sacredness of Ramadan and divine commands.

Raḥmah (friendliness and compassion) naturally grows as fasting fosters empathy for the less fortunate and encourages acts of kindness, generosity, and community spirit.

Thus, ṣawm shapes not just the body, but the character and heart of the believer.

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Types of Ḥajj include three main forms:

Hajj Ifrād, where one performs only ḥajj without combining it with ʿumrah;

Hajj Tamattuʿ, where one performs ʿumrah during the months of ḥajj, exits the state of iḥrām, and later re-enters for ḥajj;

Hajj Qirān, where one combines both ḥajj and ʿumrah in a single iḥrām.

Despite their differences, all types share the same core arkān (pillars): entering iḥrām with intention (niyyah), standing at ʿArafah, performing ṭawāf al-ifadah, and saʿy between Ṣafā and Marwah. Without completing these, ḥajj is invalid.

The virtues of ḥajj and ʿumrah are profound. Al-Taḍḥiyyah (sacrifice) is seen in the physical, financial, and emotional effort pilgrims make to fulfil this obligation, as well as in the symbolic act of animal sacrifice.

Taqwā (God-consciousness) is deeply cultivated through the rites, especially in the uniformity of iḥrām, the remembrance of Allah, and the intense spiritual atmosphere, all of which heighten awareness of one's dependence on and nearness to Allah.

Thus, hajj and ʿumrah serve as a powerful reset of the soul, symbolising submission, renewal, and return to purity.

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About Zakat and Sadaqah:
Zakat and Sadaqah are both important acts of giving in Islam. Zakat is a compulsory charity that Muslims must give once a year if they have enough wealth. It is one of the Five Pillars of Islam, and it must be given to certain groups, like the poor, orphans, and those in need. The amount is usually 2.5% of a person’s savings.

Sadaqah, on the other hand, is voluntary. It can be given at any time, in any amount, and in many forms—not just money. Sadaqah can be a kind word, a helping hand, a smile, or even removing something harmful from the road. It is done sincerely for the sake of Allah and brings great rewards.

Two Virtues Found in Zakat and Sadaqah:

1. Purification and Blessing (Barakah):
When Muslims give Zakat or Sadaqah, it purifies their wealth and heart. It cleans the soul from greed and selfishness and reminds them that wealth is a trust from Allah. Allah promises to bless and increase the wealth of those who give sincerely. The Qur’an says that charity does not decrease wealth, but rather brings more goodness to it.

2. Compassion and Social Unity:
Zakat and Sadaqah help the poor, the hungry, and those facing hard times. When people give, they show care, kindness, and love to others. It builds strong bonds in society and reduces jealousy and hatred. The rich help the poor, and this brings peace, unity, and harmony to the whole community.