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this is me , i am Maryam from section 309

People usually call me yeom

I was born in 2006 specifically on the 4th of November in Shah Alam,Selangor.

I am currently taking course law.

I cohabit in Mahallah Azdah

My hobby is reading any kind of literature books

My phone number is 012-2441466

My email is maryamkhalilah.arj@gmail.com

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Usrah 2 began with a ta‘āruf (getting to know each other) session and fun ice-breaking activities. These were designed to build trust and strengthen the bond between group members. A positive and welcoming environment is essential for meaningful engagement in the weeks to come.

The main focus this week was the acquisition of ḥikmah (wisdom or positive values) through acts of worship. This includes setting the right niyyah (intention), performing the correct ‘amal (practices), and internalising iḥsān (virtues) such as sincerity, excellence, and awareness of Allah. These values help turn ordinary rituals into transformative spiritual experiences.

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This week explored the reasons why worship cultivates wisdom, and the scriptural sources that highlight this. Different forms of worship—such as ṣalāh (prayer), ṣawm (fasting), zakāh (almsgiving), and ḥajj (pilgrimage)—were linked to specific verses in the Qur’an that demonstrate their spiritual benefits.

For example, Surah Al-‘Ankabūt (29:45) shows how ṣalāh keeps one away from evil deeds. Surah Al-Baqarah (2:183) reminds believers that fasting develops taqwā (God-consciousness), while Surah Al-Tawbah (9:103) and Surah Al-Baqarah (2:197) emphasise the purification of the soul through zakāh and the moral training achieved through ḥajj.

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This week focused on how to properly prepare for ṣalāh (prayer) with full khushūʿ (humility and focus). It began with the importance of ṭahārah (purification)—whether through wuḍū’ or tayammum—as the spiritual and physical foundation of prayer.

We also learned the conditions that must be fulfilled for prayer to be valid (ṣaḥ), as well as the pillars of ṣalāh. Different prayer situations were discussed, such as qaṣr and jamāʿ for travelers, nawāfil (voluntary prayers), and how prayer is adapted during illness. All these reinforce that ṣalāh is both a structured and compassionate form of worship.

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This week highlighted the deep virtues that emerge from sincere prayer, especially when performed with khushūʿ. Among them is ṭāʿah (submission)—the act of willingly obeying Allah—as well as jihād, which here refers to the inner struggle against ego and sin.

Prayer also nurtures muḥāsabah (self-reflection), which encourages us to evaluate our actions, and ʿiffah (modesty and self-restraint), helping us avoid immoral behaviour. Lastly, tawaḍḍuʿ (humility) is cultivated through bowing and prostration, reminding us of our dependence on Allah and the importance of being humble in all aspects of life.

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This week explored the virtues gained through fasting. Foremost is ṣabr (patience and perseverance)—fasting trains the soul to endure hunger, desires, and hardship with calmness and gratitude.

Other key virtues include takrīm (respect) for others and the discipline to maintain good manners, especially when provoked. Raḥmah (compassion and mercy) is also developed, as fasting increases empathy for the poor and those in need, encouraging kindness and generosity.

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This week focused on the moral impact of giving zakāh and ṣadaqah (charity). These acts teach tawakkul (reliance on Allah), as the giver trusts that Allah will bless their wealth even after giving it away.

It also promotes ukhuwwah (brotherhood and unity), as zakāh reduces inequality and fosters social solidarity. Giving selflessly builds a caring and cohesive community where the needs of the less fortunate are met with compassion and dignity.

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In the final week, the focus was on the virtues of ḥajj and ʿumrah, which are not only physical journeys but also deep spiritual transformations. One of the main values discussed was taḍḥiyyah (sacrifice)—letting go of comfort, wealth, and ego for the sake of Allah.

Taqwā (God-consciousness) is another key value developed during ḥajj, as pilgrims must maintain discipline, patience, and humility throughout the entire pilgrimage. These virtues help Muslims return from ḥajj spiritually renewed, more conscious of their purpose, and more connected to the global ummah.

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For the last urah activity, we had a roleplay presentation in which i acted as the one who introduced the meaning and to conclude the presentation. It was full of insights and I’m thrilled to be exposed to new ilm.

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Alhamdulillah, Usrah 2 has been a meaningful and spiritually enriching journey. Each week brought us closer not just to understanding the deeper wisdom behind acts of worship, but also to one another as a group. The topics chosen, ranging from purification and prayer to fasting, charity, and pilgrimage allowed us to reflect on how worship is more than ritual; it’s a continuous process of self-improvement and submission to Allah.

We were reminded that ḥikmah (wisdom) isn’t something that comes instantly, but is cultivated through sincere intention, correct practice, and deep reflection. The group discussions helped us internalise values like humility, patience, self-control, and compassion. Most importantly, we learned that these values are meant to be lived out in daily life not just during acts of worship.

Suggestion for improvements

1. More Interactive Sessions: While discussions were beneficial, some sessions could be more interactive through group activities, role plays, or simple games to help retain the concepts better, especially for abstract values like taqwa or ihsan.

2. Real-Life Applications: It would be helpful to include more real-life examples or case studies showing how these virtues can be applied in family life, studies, or social settings. This would make the sessions feel more practical and relevant.

3. Consistent Reflections: Introducing a short reflection journal or sharing circle at the end of each week could help members process the lessons more personally and allow them to set simple weekly goals based on what was learned.