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Knowledge Enhancement: Usrah sessions often involve studying religious texts and discussing various aspects of Islam. This continuous learning enhances one's knowledge and understanding of the faith.

Character Building: The teachings and discussions in Usrah promote virtues such as patience, humility, honesty, and compassion. This helps individuals develop good character and ethical behavior.

Promoting Positive Values: Through its teachings and activities, Usrah promotes positive values and ethical behavior within the community. This can lead to a more harmonious and morally upright society.

Sense of Community: Usrah creates a strong sense of belonging and camaraderie among members. It fosters a supportive community where individuals can share their experiences, seek advice, and offer help to one another.

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|Definition of Hajj|

Hajj is one of the five pillars of Islam. It is the pilgrimage to Baitullah al-Haram in Mecca during the months of Hajj to perform specific acts of worship according to its prescribed conditions. Performing Hajj is obligatory once in a lifetime for those who are capable.

|Definition of Umrah|

Umrah is the pilgrimage to Baitullah al-Haram in Mecca at any time of the year to perform specific acts of worship according to its prescribed conditions. Performing Umrah is obligatory once in a lifetime for those who are capable.

Differences Between Hajj and Umrah

Hajj

Hajj can only be performed during the months of Hajj, which start from 1st Shawwal until the dawn of 10th Dhul-Hijjah.

Umrah

Umrah can be performed at any time of the year, except for those who are in the state of Ihram for Hajj.

Unlike Hajj, Umrah does not require standing at Arafah (Wuquf), staying overnight in Muzdalifah and Mina, or performing the stoning of the Jamrah.

Virtues of Performing Hajj and Umrah

There are numerous virtues promised by Allah SWT for those who perform these two acts of worship. Among them are:

1. The Prophet Muhammad (SAW) said:

“Whoever performs Hajj purely for the sake of Allah, without engaging in obscene speech or sinful behavior, will return as pure as the day he was born (free from sins).” (Narrated by Bukhari)

2. The Prophet Muhammad (SAW) also said:

“The time between one Umrah and another serves as an expiation for sins committed in between, and a Hajj that is accepted (mabrur) has no reward other than Paradise.” (Narrated by Bukhari)

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Introduction to Zakāh

Zakāh is one of the Five Pillars of Islam.It is obligatory for Muslims to observe.Ameans to grow closer to Allah SWT, alongside Ṣalāh, Ṣawm, and Ḥajj.Zakāh impacts individual and social life positively.

Literal meaning: Growth, increase, cleanliness, and betterment.

Technical meaning: A determined share of wealth prescribed by God to be distributed among deserving categories.

Differentiates from tax systems:

Zakāh promotes spiritual purification and social responsibility.

The Virtues of Zakāh : 1)Tawakkul

-Tawakkul (Reliance on Allah)

-Training Muslims to rely on Allah SWT

rather than material wealth.

-Assurance that Allah will replace what

is given for His sake.

The Virtues of Zakāh : 2)Ukhuwwah

-Fosters love, empathy, and unity

among Muslims.

-Purifies society from envy and

hatred.

Allah's Messenger (SAW) said, "A

Muslim is a brother of another Muslim,

so he should not oppress him, nor

should he hand him over to an

oppressor. Whoever fulfilled the needs

of his brother, Allah will fulfill his needs;

whoever brought his (Muslim) brother

out of a discomfort, Allah will bring him

out of the discomforts of the Day of

Resurrection, and whoever screened a

Muslim, Allah will screen him on the

Day of Resurrection. (al-Bukhari)

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The Hikmah found in Fasting

Below are some of the key benefits of fasting:

1. Becoming a Righteous Person (Taqwa)

Fasting in Ramadan is one of the main ways to increase piety (taqwa) to Allah SWT. As mentioned in Surah Al-Baqarah: 183, the primary purpose of fasting is to cultivate a God-conscious personality:

"O you who have believed, fasting is prescribed upon you as it was prescribed upon those before you that you may become righteous." (QS. Al-Baqarah: 183)

2. Forgiveness of Sins

The Prophet Muhammad (SAW) said:

"Whoever fasts during Ramadan with faith and sincerity, their past sins will be forgiven." (Sahih Hadith, narrated by Al-Bukhari: 37 and Muslim: 1266)

3. Self-Discipline and Time Management

Fasting teaches Muslims discipline by regulating their daily activities, such as eating, praying, and engaging in good deeds. The commitment to specific times for suhoor (pre-dawn meal), iftar (breaking the fast), and obligatory prayers instills a strong sense of time management and self-control.

4. Developing Patience and Gratitude

Fasting helps believers cultivate patience and endurance, as they refrain from food, drink, and other desires from dawn until sunset. This practice fosters gratitude for the blessings they often take for granted and increases empathy for those who struggle with hunger daily.

The Prophet Muhammad (SAW) said:

"Fasting is half of patience." (Sunan Ibn Majah: 1745)

5. Strengthening Faith and Connection with Allah

Fasting is an act of worship that brings a person closer to Allah. It provides an opportunity for spiritual reflection, increased prayers, and seeking forgiveness. It serves as a reminder that worldly desires are temporary, while the ultimate goal is to attain Allah’s pleasure and reward.

In a hadith Qudsi, Allah SWT says:

"Fasting is for Me, and I will reward it." (Sahih Al-Bukhari: 1904)

6. Encouraging Charity and Social Solidarity

Ramadan is a time when Muslims are encouraged to give more in charity (sadaqah) and help those in need. Experiencing hunger firsthand fosters a sense of compassion and motivates people to share their wealth with the less fortunate.

The Prophet Muhammad (SAW) was known to be exceptionally generous during Ramadan, as narrated in a hadith:

"The Messenger of Allah was the most generous of people, and he was even more generous in Ramadan." (Sahih Al-Bukhari: 6)

7. Physical and Health Benefits

Fasting detoxifies the body, improves digestion, and promotes overall well-being. Scientific studies suggest that fasting can boost metabolism, enhance brain function, and reduce the risk of certain diseases. However, the primary purpose of fasting remains spiritual rather than medical.

8. Multiplication of Rewards

Acts of worship performed in Ramadan carry multiplied rewards. Fasting itself is highly rewarded, and Laylatul Qadr (The Night of Decree) within Ramadan is better than a thousand months of worship.

Allah SWT says in the Quran:

"The Night of Decree is better than a thousand months." (QS. Al-Qadr: 3)

9. Following the Sunnah and Strengthening Brotherhood

By fasting, Muslims follow the example of the Prophet Muhammad (SAW) and past prophets. It also unites Muslims worldwide, as they collectively observe fasting and engage in acts of worship, strengthening the sense of unity and brotherhood in the Ummah.

Conclusion

Fasting in Ramadan is a divine prescription that offers immense spiritual, moral, and social benefits. It is a means to attain taqwa (piety), self-discipline, gratitude, and closeness to Allah while fostering empathy and generosity toward others. Through sincere fasting, Muslims not only purify their souls but also strengthen their faith and character, preparing themselves for a life of righteousness.

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ʿṢalāh

ʿThe cornerstone of a Muslim’s daily life, aconnection with Allah.

Khushū

A state of humility and focus in prayer,essential for spiritual success.

Maintaining khusyuk in all parts of prayer is sunnah for the completion and perfectness of the

prayer.

This is in accordance with a hadith from Uthman bin Affan RA: I heard the Prophet PBUH said:

“When the time for a prescribed prayer comes, if any Muslim performs ablution well and offers his prayer with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies for all times.”Sahih Muslim (228)

Salah with Khusyu' =Virtues

1. Al-Ta'ah (Sumbission/Loyalty)

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

3. Muhasabah (Reflection)

4. Tawaddu' (Humility/Humbleness)

5. Iffah (Modesty/self-restrain from sinful behaviour)

-)Al-Ṭāʿah

(Submission/Loyalty)Total obedience to Allah’s commands.In Ṣalāh:Bowing and prostration signify submission.Builds unwavering loyalty to Allah.Reflection: Ṣalāh reminds us of our purpose and servitude to Alllah. An-Nisaʾ :59

-)Al-Jihād

(Struggle in the

path of Allah)Striving for Allah’s cause,spiritually and morally.Reflection: In Ṣalāh:Overcoming distractions to maintain focus.Battling the self to achieve Khushūʿ.Reflection: Daily prayers strengthen our resolve to facelife’s struggles with patience.Daily prayers strengthen our resolve to face life’sstruggles with patience.

-)Muḥāsabah (Reflection)

Self-accountability and self-contemplation.In Ṣalāh:Time for self-reflection and seeking forgiveness.Evaluating actions and intentions before Allah.Reflection: Encourages a purified heart and a clear conscience.

"O you who have believed, fear Allah

And let every soul look to what it has put forth for

tomorrow — and fear Allah"

(Indeed, Allah is Acquainted with what you do (Quran, 59:18)

The Prophet Muhammad (peace be upon him) said: The wise person is the onewho calls himself to account and refrains from doing evil deeds and does nobledeeds to benefit him after death; and the incapable person is the one who followshis desires and merely hopes in Allah (Tirmidhi, Hadith 2459)

Tawaḍḍuʿ

(Humility/Humbleness) Acknowledgment of one’s position as a servant of Allah.

In Ṣalāh:

Physical acts like bowing and prostration demonstrate humility.

Removes arrogance and instills gratitude.

Reflection

: Develops a humble attitude in daily interactions.

Wealth is not diminished by giving in charity(Allah augments the honour of one who forgives

and one who displays humbleness towards another

,seeking the pleasure of Allah exalts him in ranks.

Furqan: 63

Isra: 37

Iffah

(Modesty/self-restraint from sinful behaviour)

Avoidance of sinful behavior and desires.In Ṣalāh:Reminder of Allah’s presence fosters modesty in thoughtsand actions.Nurtures self-discipline and moral integrity.Reflection: A barrier against sins and worldly distractions.

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Tharah

1.The Body:-

•There should not be any najasah or impurity on his body.

•This is indicated by the report narrated by Muslim (292) from Ibn ‘Abbas (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) passed by two graves, and he said: “They are being punished, but they are not being punished for anything that was difficult to avoid. One of them used to walk around spreading malicious gossip, and the other did not protect himself from his urine.

2.The Clothing:-

•Narrated by al-Bukhari (337) from Asma bint Abi Bakr (may Allah be pleased with her) who said: A woman came to the Prophet (peace and blessings of Allah be upon him) and said: If one of us sees menstrual blood on her garment, what should she do? He said: “Scratch it, then rub it with your fingers whilst pouring water on it and continue to pour water on it (until it is clean), and then pray in it.”

3.The place in which prayer is offered:-

From Anas ibn Malik (may Allah be pleased with him) who said: A Bedouin came and urinated in the mosque. The people rebuked him but the Prophet (peace and blessings of Allah be upon him) told them not to do that. When (the man) had finished urinating, the Prophet (peace and blessings of Allah be upon him) ordered that a bucket of water be poured over it.

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Meaning of Khusu'

Literally:the term 'Khusyu' in Arabic means calmness, humility, fear, and humbleness.

Terminologically:'Khusyu' refers to a state of the heart characterized by humility, submission, and attentiveness to Allah during acts of worship, particularly in solat.

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How to Achieve Khusyu'?

1. Prepare mentally and physically: Purify intention , perform wudu', wear clean attire.

2. understand the meanings of recitations.

3. Choose a quiet and clean place for solat.

4. Avoid distractions: Keep gadgets away.

5. Visualize standing before Allah.IHSAN

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Salah:-

Surah al-Ankabut(29:45)

ٱتۡلُ مَآ أُوحِىَ إِلَيۡكَ مِنَ ٱلۡكِتَـٰبِ وَأَقِمِ ٱلصَّلَوٰةَ‌ۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ

ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ وَلَذِكۡرُ ٱللَّهِ أَڪۡبَرُ‌ۗ وَٱللَّهُ يَعۡلَمُ مَا تَصۡنَعُونَ

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

Sawm:-

Surah al-Baqarah(2:183)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡڪُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن

قَبۡلِڪُمۡ لَعَلَّكُمۡ تَتَّقُونَ

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

Zakah:-

Sūrah al-Tawbah (9:103);

خُذۡ مِنۡ أَمۡوَٲلِهِمۡ صَدَقَةً۬ تُطَهِّرُهُمۡ وَتُزَكِّيہِم بِہَا وَصَلِّ عَلَيۡهِمۡ‌ۖ إِنَّ صَلَوٰتَكَ سَكَنٌ۬ لَّهُمۡ‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

“Take, O Muhammad), from their wealth a charity by which you purify them and cause them increase, and invoke (Allah’s blessings) upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.”

Hajj:-

Surah al-Baqarah(2:197)

ٱلۡحَجُّ أَشۡهُرٌ۬ مَّعۡلُومَـٰتٌ۬‌ۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلۡحَجِّ‌ۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٍ۬ يَعۡلَمۡهُ ٱللَّهُ‌ۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ وَٱتَّقُونِ يَـٰٓأُوْلِى ٱلۡأَلۡبَـٰبِ

“Hajj is during well-known months, so whoever has made ḥajj obligatory upon himself therein (by entering the state of ihram), there is (to be for him) no sexual relations and no disobedience and no disputing during ḥajj. And whatever good you do, Allah knows it. And take provisions but indeed, the best provision is fear Allah. And fear Me, O you of understanding.”

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In the context of ʿibādah, it is believed that engaging in acts of worship can help one to acquire ḥikmah. This is because ʿibādah involves not only the performance of physical acts, but also the cultivation of inner qualities such as humility, sincerity, and devotion. By engaging in ʿibādah with the right intention and mindset, one can develop these qualities and thereby acquire ḥikmah.

الحِكْمَةُ ضَالَّةُ المُؤْمِنِ  فَحَيْثُ وَجَدَهَا فَهُوَ أَحَقُّ بِهَا

Hikmah kebijaksanaan merupakan harta yang hilang milik orang mu’min; di mana saja dia dapatinya, maka dialah yang paling berhak ke atasnya.

Jami’ al-Tirmizi (2687)

Objective:-
Help individuals develop a deeper understanding of the religion and to live their lives in accordance with its teachings. It is believed that engaging in cultivation of inner qualities such as humility, sincerity, and devotion.

Niyyah:-

إِنَّمَا الأَعْمَالُ بِالنِّيَاتِ

In Islam, the term niyyah refers to the intention or motive behind an act, which is to attain Allah SWT’s reward and draw oneself closer to the Almighty.

-Here are some tips that can help one ensure that their niyyah is correct:

1.Sincerity: One should perform the act of worship solely for the sake of Allah SWT and not for any other reason.

2.Purity of intention: One should make sure that their intention is pure and free from any ulterior motives.

3.Clarity: One should be clear about what they intend to do and why they intend to do it.

4.Focus: One should focus on the act of worship and avoid any distractions.

5.Consistency: One should make sure that their intention remains consistent throughout the act of worship.

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Reflection:

The toolkit aims to support the development of an action plan following completion of the Whole School Approach (WSA) self-assessment.

It emphasizes planning, organization, and execution.

Suggestions for Improvement:

Structured Planning: Like the WSA self-assessment, create a structured plan for your usrah sessions.

Assessment: Regularly assess the effectiveness of your usrah activities.

Collaboration: Involve participants in planning and decision-making.

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Sem 2

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Sem 1

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In Islam, adab (good manners) is central to one's relationship with parents, neighbors, society, and even as a student. It reflects the values of respect, compassion, humility, and justice that are deeply embedded in Islamic teachings. Here's a detailed perspective on adab in each of these areas:

1. Adab Towards Parents:

Adab towards parents is highly emphasized in Islam, as discussed previously. Key points include:

- Respect and Obedience: Treating parents with utmost respect and kindness, obeying them in permissible matters, and avoiding harsh words or behavior.

- Gratitude: Recognizing their sacrifices and showing gratitude in both actions and words.

- Care in Old Age: Caring for parents, particularly when they are elderly, and ensuring their needs are met.

- Dua for Parents: Praying for them, asking for Allah's mercy upon them in life and after death.

The Qur'an and Hadith offer numerous teachings highlighting the importance of honoring one’s parents, with direct commands from Allah to show kindness and humility towards them (Surah Al-Isra, 17:23-24).

2. Adab Towards Neighbors:

Islam places great importance on maintaining good relations with neighbors, reflecting a spirit of community and cooperation. Adab towards neighbors includes:

- Kindness and Generosity: The Prophet Muhammad (peace be upon him) emphasized the significance of good treatment of neighbors, saying: “He is not a believer whose neighbor is not safe from his harm.” (Sahih Muslim).

- Sharing and Supporting: One should share food and resources with neighbors and offer help in times of need. The Prophet said: "If you cook something, increase its gravy and give some to your neighbors." (Sahih Muslim).

- Respecting Their Privacy and Property: Avoid intruding into their private matters, speaking ill of them, or causing any form of harm or discomfort.

- Forgiving and Overlooking Faults: Neighbors may sometimes inadvertently cause annoyance or offense. Islam encourages patience and overlooking small grievances for the sake of maintaining harmony.

The bond with neighbors is so significant that the Prophet (peace be upon him) once said: "Jibril (Gabriel) kept advising me about treating neighbors kindly until I thought he would make neighbors heirs." (Sahih Bukhari).

3. Adab Towards Society:

As members of society, Muslims are expected to contribute positively, exhibit good character, and uphold justice. Islamic adab towards society includes:

- Honesty and Integrity: Upholding truthfulness and fairness in all dealings, whether in business, social interactions, or in positions of responsibility. The Prophet said: "He who cheats is not one of us." (Sahih Muslim).

- Justice and Fairness: Ensuring fairness in judgments and interactions with others, regardless of their background. The Qur'an emphasizes this, saying: "O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives." (Surah An-Nisa, 4:135).

- Serving the Community: Islam encourages individuals to serve their community and care for the poor, needy, and vulnerable. Charity (Sadaqah and Zakat) and public service are essential aspects of societal adab.

- Avoiding Harm and Misbehavior: Causing harm to others, whether through violence, dishonesty, or unethical behavior, is strongly condemned. The Prophet said: “The Muslim is the one from whose tongue and hand other Muslims are safe.” (Sahih Bukhari).

4. Adab as a Student (and Toward Teachers):

Islam views the pursuit of knowledge as a noble and virtuous act, and there is a specific adab to be maintained by students:

- Respect for Teachers: Students must show deep respect for their teachers, listen attentively, and avoid any behavior that would undermine their authority or wisdom. The Prophet (peace be upon him) emphasized the value of knowledge and respect for those who impart it.

- Humility in Learning: Approaching the process of learning with humility is key. A student should recognize that knowledge is a gift from Allah and that seeking it should be done with sincerity and without arrogance.

- Consistency and Patience: Being patient and consistent in the pursuit of knowledge is highly encouraged in Islam. The Prophet Muhammad (peace be upon him) said: "Whoever follows a path in pursuit of knowledge, Allah will make a path to Paradise easy for him." (Sahih Muslim).

- Seeking Beneficial Knowledge: Islam encourages seeking knowledge that benefits both the individual and society. This can include religious knowledge, sciences, or any discipline that contributes to human welfare.

- Sharing Knowledge: A student is encouraged to share the knowledge they acquire with others, further benefiting society. The Prophet said: "The best of you are those who learn the Qur'an and teach it." (Sahih Bukhari).

Summary:

- Adab towards Parents: Respect, obedience, kindness, and care.

- Adab towards Neighbors: Kindness, generosity, respecting privacy, and forgiving small offenses.

- Adab towards Society: Honesty, justice, serving the community, and ensuring the welfare of others.

- Adab as a Student: Respect for teachers, humility, patience, and seeking and sharing beneficial knowledge.

In all these contexts, adab reflects the Islamic values of integrity, humility, respect, and compassion, guiding individuals to build a harmonious and just society.

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Ihsan represents the highest level of faith and spiritual excellence. It is often defined as "worshipping Allah as if you see Him, and if you do not see Him, knowing that He sees you"¹. Here are some key aspects of Ihsan:

1. Spiritual Excellence: Ihsan involves striving for perfection in worship and all actions. It means performing deeds with sincerity and excellence, always being conscious of Allah’s presence ².

2. Moral Conduct: Ihsan extends to how one treats others. It includes showing kindness, generosity, and compassion to parents, relatives, orphans, the needy, and even strangers ².

3. Personal Responsibility: A person practicing Ihsan is mindful of their actions and intentions, ensuring they align with Islamic teachings and values ³.

4. Comprehensive Goodness: Ihsan encompasses all aspects of life, encouraging Muslims to excel in their personal, social, and professional lives by maintaining high ethical standards ⁴.

5. Continuous Improvement: It involves a constant effort to improve oneself spiritually and morally, seeking closeness to Allah through good deeds and righteous living

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Belief in Rasul & Nabi ( The Messenger )

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Belief in Rasul & Nabi ( The Messenger )

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In Islam, the most important messenger you need to know is Prophet Muhammad (PBUH). He is considered the final prophet and messenger sent by Allah to guide humanity. Here are some key points about him:

1. Final Messenger: Prophet Muhammad (PBUH) is known as the “Seal of the Prophets,” meaning he is the last prophet sent by Allah. His message completes and perfects the guidance provided by previous prophets ¹.

2. Revelation of the Quran: The Quran, the holy book of Islam, was revealed to Prophet Muhammad (PBUH) over a period of 23 years. It serves as the ultimate source of guidance for Muslims ².

3. Sunnah: The teachings and practices of Prophet Muhammad (PBUH), known as the Sunnah, are a crucial part of Islamic tradition. They provide practical examples of how to live according to the principles outlined in the Quran ².

4. Universal Message: His message is universal, meant for all of humanity, and emphasizes the worship of one God, moral conduct, and social justice ².

5. Role Model: Muslims view Prophet Muhammad (PBUH) as the best example to follow in all aspects of life, from personal conduct to social interactions ².

Belief in Prophet Muhammad (PBUH) and following his teachings is essential for Muslims, as it helps them live a life that is pleasing to Allah.

There are 25 prophets and messengers mentioned by name in the Quran. Here is the list:

1. Adam (آدم)

2. Idris (إدريس) - Enoch

3. Nuh (نوح) - Noah

4. Hud (هود) - Heber

5. Salih (صالح) - Methusaleh

6. Ibrahim (إبراهيم) - Abraham

7. Lut (لوط) - Lot

8. Ismail (إسماعيل) - Ishmael

9. Ishaq (إسحاق) - Isaac

10. Yaqub (يعقوب) - Jacob

11. Yusuf (يوسف) - Joseph

12. Shu’aib (شعيب) - Jethro

13. Ayyub (أيوب) - Job

14. Dhul-Kifl (ذو الكفل) - Ezekiel

15. Musa (موسى) - Moses

16. Harun (هارون) - Aaron

17. Dawud (داود) - David

18. Sulayman (سليمان) - Solomon

19. Ilyas (إلياس) - Elijah

20. Al-Yasa (اليسع) - Elisha

21. Yunus (يونس) - Jonah

22. Zakariya (زكريا) - Zechariah

23. Yahya (يحيى) - John the Baptist

24. Isa (عيسى) - Jesus

25. Muhammad (محمد)

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عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ أَيْضًا قَالَ: " بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه و سلم ذَاتَ يَوْمٍ، إذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ، شَدِيدُ سَوَادِ الشَّعْرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ. حَتَّى جَلَسَ إلَى النَّبِيِّ صلى الله عليه و سلم . فَأَسْنَدَ رُكْبَتَيْهِ إلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدُ أَخْبِرْنِي عَنْ الْإِسْلَامِ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إنْ اسْتَطَعْت إلَيْهِ سَبِيلًا. قَالَ: صَدَقْت . فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ! قَالَ: فَأَخْبِرْنِي عَنْ الْإِيمَانِ. قَالَ: أَنْ تُؤْمِنَ بِاَللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ. قَالَ: صَدَقْت. قَالَ: فَأَخْبِرْنِي عَنْ الْإِحْسَانِ. قَالَ: أَنْ تَعْبُدَ اللَّهَ كَأَنَّك تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك. قَالَ: فَأَخْبِرْنِي عَنْ السَّاعَةِ. قَالَ: مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنْ السَّائِلِ. قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَاتِهَا؟ قَالَ: أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ. ثُمَّ انْطَلَقَ، فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ: يَا عُمَرُ أَتَدْرِي مَنْ السَّائِلُ؟. ‫‬قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ ". [رَوَاهُ مُسْلِمٌ]

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We mean the belief that He alone is the Lord, with no partner or helper.

The Lord (Rabb) is the One Who has the power of  creation, dominion and control. There is no Creator except Allah, no Sovereign except Allah, no controller of affairs except Allah.

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Name : MUHAMMAD HAZIM BIN OTHMAN

No.Matrik : 243598

Hometown :Sungai Petani, Kedah

Usrah : 115

Hobby : Archery

Mahallah : Zahrawi

Course : Engineering

Secondary School : SMK Agama Kedah

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Or were they created by nothing, or are they ˹their own˺ creators?[35] Or did they create the heavens and the earth? In fact, they have no certainty.[36] Or do they possess the treasuries of your Lord, or are they in control ˹of everything˺?[37] (Surah At-Tur 52:35-37)

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The Quran is widely regarded as a comprehensive guide for humanity. It is believed to be the final revelation from Allah, delivered to the Prophet Muhammad (PBUH) over 23 years through the angel Gabriel. Here are some key aspects of the Quran as a book of guidance:

1. Universal Guidance: The Quran is intended for all of humanity, transcending time and place. It provides guidance on various aspects of life, including moral, spiritual, social, and legal matters ¹.

2. Clarity and Light: The Quran describes itself as a clear light that helps people distinguish between right and wrong. It aims to lead humanity from darkness into light, offering solutions to life’s problems and guiding individuals towards righteousness ².

3. Preservation and Authenticity: Muslims believe that the Quran has been preserved in its original form since its revelation. This preservation is seen as a testament to its authenticity and reliability as a source of guidance ¹.

4. Comprehensive Solutions: The Quran addresses a wide range of human issues, providing principles and laws that aim to ensure justice, peace, and harmony in society. It emphasizes the importance of following its guidance to achieve success in this life and the hereafter ².

5. Spiritual and Moral Development: The Quran encourages personal growth and development by promoting virtues such as honesty, patience, and compassion. It also warns against vices like greed, arrogance, and injustice ².

The Quran’s role as a guide is central to the faith and practice of Muslims, who turn to it for direction in all aspects of their lives.

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In Islam, adab (etiquette) in seeking knowledge is highly emphasized. Here are some key aspects of adab that are important for students of knowledge:

1. Sincerity (Ikhlas): The intention behind seeking knowledge should be purely for the sake of Allah and not for worldly gains or recognition ¹.

2. Respect for Teachers: Showing respect and gratitude towards teachers is crucial. This includes listening attentively, following their guidance, and valuing their time and effort ².

3. Humility: A seeker of knowledge should remain humble, acknowledging that there is always more to learn and that others may have valuable insights ³.

4. Patience and Perseverance: Learning is a lifelong journey that requires patience and perseverance. Challenges and difficulties should be met with resilience ³.

5. Acting Upon Knowledge: It is important to apply the knowledge gained in daily life. Knowledge should lead to positive actions and personal growth ³.

6. Time Management: Making the best use of time by prioritizing learning and avoiding distractions is essential for effective knowledge acquisition ³.

7. Good Companionship: Surrounding oneself with like-minded individuals who are also dedicated to learning can provide support and motivation ³.

8. Purity of Heart and Mind: Maintaining a pure heart and mind, free from negative thoughts and intentions, helps in absorbing and retaining knowledge ³.

These principles help ensure that the pursuit of knowledge is not only effective but also spiritually enriching.

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In Islam, nature and the environment hold great significance as they are seen as signs (āyāt) of God's creation and mercy. The Qur'an emphasizes the harmony and balance in nature, encouraging believers to respect and protect the environment. There is a strong sense of stewardship (known as khalīfah) that Muslims are entrusted with over the earth, guiding them to act responsibly toward the environment.

Key Islamic Principles Related to Nature and Sustainability:

1. Stewardship (Khalīfah):

Humans are seen as caretakers of the earth, responsible for maintaining the balance in the natural world. This includes using resources wisely, not over-exploiting them, and ensuring that future generations can enjoy them. The Qur'an reminds believers of their duty:

"It is He who has made you successors upon the earth..." (Qur'an 35:39).

2. Conservation and Avoiding Waste:

Islam strongly discourages wastefulness. The concept of moderation (**i'tidāl**) is emphasized in the Qur'an, where believers are urged not to be extravagant or wasteful:

"Indeed, the wasteful are brothers of the devils..." (Qur'an 17:27).

This aligns with modern sustainability goals of reducing waste and minimizing environmental impact.

3. Respect for All Living Creatures:

Islam teaches that all creatures are part of God's creation and have value. The Prophet Muhammad (PBUH) emphasized kindness to animals and the importance of maintaining ecosystems. He also encouraged planting trees and preserving natural habitats, famously stating:

"If a Muslim plants a tree or sows seeds, and then a bird, or a person, or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him."

This reflects the principle of biodiversity preservation in Islamic thought.

4. Water as a Blessing:

Water is considered a sacred resource in Islam, essential for life and ritual purity. It is referred to as a sign of God's mercy and must not be polluted or wasted. The Prophet Muhammad also advised using water sparingly, even during ablution (wudu), a religious act of cleansing, stating:

"Do not waste water, even if performing ablution on the banks of a flowing river."

5. Sustainability as a Duty:

Islamic teachings extend beyond individual responsibility to community-level actions. Sustainable agriculture, proper waste management, and renewable energy use are seen as forms of fulfilling the duties of maslahah (public interest) and islah (reform or improvement). Protecting the environment is thus an ethical obligation in the eyes of Islamic law.

Overall, Islamic teachings promote a deep appreciation for the environment and advocate for sustainable living as part of a believer's relationship with God. These principles offer a framework for addressing modern environmental challenges in ways that align with Islamic ethics.

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-Allah (God) means the One Who is loved, i.e., the One Who is worshipped out of love and veneration. This is what is meant by La ilaha ill-Allah (there is no god but Allah), i.e., there is none who is rightfully worshipped except Allah.

-No one deserves to be worshipped or singled out for worship except Allah, and no one has any share in this right with Him, no angel who is close to Him nor any Prophet who was sent. Hence the call of all the Messengers, from the first to the last of them, was the call to say La ilaha ill-Allah.

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Ask ˹them, O  Prophet˺, “Who provides for you from heaven and earth? Who owns ˹your˺ hearing and sight? Who brings forth the living from the dead and the dead from the living? And who conducts every affair?” They will ˹surely˺ say, “Allah.” Say, “Will you not then fear ˹Him˺? (Surah Yunus 10:31)

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The evidence of man’s innate nature that Allah exists: every man has ben created with an innate belief in his Creator without having to first think about it or be taught, and no one deviates from this innate nature except the one who has ben exposed to misguiding influences. Hence the Prophet (peace and blessings of Allah be upon him) said: “There is no child who is not born in a state of fitrah (the natural inclination of man), but his parents make him a Jew, a Christian or a Magian.” (Al-Bukhari and Muslim)

The evidence of reason that Allah exists: all these created things, past, present and future, must have a Creator Who brought them into existence, because it is not possible for them to have created themselves or to have come into existence by accident.

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Also on the authority of `Umar (ra) who said:

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

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Also on the authority of `Umar (ra) who said:

While we were one day sitting with the Messenger of Allah (ﷺ) there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet (ﷺ) rested his knees against the knees of the Prophet (ﷺ) and placed his palms over his thighs, and said: "O Muhammad! Inform me about Islam." The Messenger of Allah (ﷺ) replied: "Islam is that you should testify that there is no deity worthy of worship except Allah and that Muhammad is His Messenger (ﷺ), that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka`bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." He said: "You have spoken the truth." We were astonished at his thus questioning him (ﷺ) and then telling him that he was right, but he went on to say, "Inform me about Iman (faith)." He (the Prophet) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken the truth." Then he (the man) said, "Inform me about Ihsan." He (the Prophet) answered, "It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Prophet) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about its signs." He said, "They are that the slave-girl will give birth to her mistress and that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off. I waited a while, and then he (the Prophet) said, "O `Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion." [Muslim]

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Allah has affirmed for Himself in His Bok and in the Sunnah of His Messenger (peace and blessings of Allah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation.

We refer this dispute to the Bok of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), seeking guidance therein from the way in which the righteous salaf (predecessors), the Sahabah (Companions)and Tabi’en (generation after the Companions), understood these verses and hadiths, for they are the most knowledgeable of this ummah as to what Allah and His Messenger meant. ‘Abd-Allah ibn Mas’od spoke the truth when he described the companions of the Prophet (peace and blessings of Allah be upon him) by saying: “Whoever wants to follow a path, let him follow the path of one who has died, for there is no guarante that the one who is still alive will not be tempted. Those are the companions of Muhammad (peace and blessings of Allah be upon him), the most pure in heart of this ummah and the most deep in knowledge, the least sophisticated and complicated, people whom Allah chose to establish His religion and accompany His Prophet. So acknowledge their rights and adhere to their guidance, for they are following true guidance.”
Everyone who deviates from the path of the salaf in this matter is erring and going astray, and is following a path other than that of the believers, so he deserves the warning issued in the verse where Allah says:

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall kep him in the path he has chosen, and burn him in Hell — what an evil destination!” (An-Nisa’ 4:115)

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Four things to be avoided regarding belief in Allah’s Names and Attributes

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Four things to be avoided regarding belief in Allah’s Names and Attributes

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1. Tahrif (distorting)

What is meant is changing the meaning of the texts of the Qur’an and Sunnah from their true meaning, which means affirming that the most beautiful names and sublime attributes belong to Allah, to another meaning which was not intended by Allah or His Messenger (peace and blessings of Allah be upon him).

Ta’til (denying)

What is meant is denying the beautiful names and sublime attributes and saying that Allah does not possess them or some of them.

Everyone who denies one of the names or attributes of Allah that are proven in the Qur’an or Sunnah does not truly believe in the names and attributes of Allah.

Tamthil (likening Allah to His creation)

This means likening the attribute of Allah to the attribute of a human being, such as saying that Allah’s Hand is like a man’s hand, or that Allah hears as a man hears, or that Allah rose over the Throne like a man sitting on a chair… and so on. Undoubtedly likening the attributes of Allah to the attributes of His creation is wrong and false.

Takyif (discussing how)

This means discussing how the attributes of Allah are, whereby a person tries to imagine or put into words how the attributes of Allah are.

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Wisdom (Hikmah) of Performing Hajj and Umrah

Hajj and Umrah are not just acts of worship but also contain deep wisdom and benefits, both spiritually and socially. Some of the key wisdoms include:

1. Strengthening Faith and Taqwa

Performing Hajj and Umrah increases one's faith (iman) and devotion (taqwa) to Allah SWT.

The pilgrimage reminds believers of the greatness of Allah and their purpose in life.

2. Cleansing of Sins

Hajj and Umrah serve as a means of purification from past sins, allowing a person to return to a state of spiritual purity.

A sincere Hajj (Hajj Mabrur) is rewarded with Paradise.

3. Demonstration of Obedience and Submission to Allah

The rituals of Hajj and Umrah require patience, sacrifice, and complete submission to Allah's commands.

Pilgrims leave behind their worldly affairs, demonstrating their reliance on Allah alone.

4. Unity and Brotherhood in Islam

Hajj gathers Muslims from all over the world, regardless of race, nationality, or status, fostering unity and equality.

It strengthens the bonds of brotherhood and reminds believers that Islam is a universal religion.

5. Cultivating Patience and Self-Discipline

The journey of Hajj and Umrah is physically and mentally demanding, teaching patience, humility, and resilience.

Pilgrims learn to control their emotions, avoid arguments, and practice good manners.

6. Reminder of the Day of Judgment

Wearing the ihram (simple white garments) symbolizes equality before Allah, similar to how all humans will stand before Him on the Day of Judgment.

The experience reminds pilgrims of the temporary nature of life and the importance of preparing for the hereafter.

7. Economic and Social Benefits

Hajj and Umrah contribute to economic growth, especially for the people of Mecca and Medina.

The gathering of Muslims allows for cultural exchange and the strengthening of ties among different communities.

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Participating in Usrah sessions has proven to be a deeply enriching experience that fosters personal growth, spiritual development, and a strong sense of community. Through regular engagement in discussions, reflections, and activities, members can gain a deeper understanding of Islamic teachings, build meaningful relationships, and contribute positively to society. The principles of respect, humility, and continuous learning are central to Usrah, making it a valuable practice for anyone seeking to enhance their faith and character.

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1) Affirming that they exist and that they are part of the creation of Allah, subject to His Lordship and subjugated to Him.

“…honoured slaves.

They speak not until He has spoken, and they act on His command” [21:26]

“Who disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded.” [66:6 ]

“And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship).

They (i.e. the angels) glorify His praises night and day, (and) they never slacken (to do so).” [21:19]

2) Belief in the names of those whose name we know, such as Jibreel, Mikail, Israfil, Malik, Radwan and others – peace be upon them.

3) Belief in the attributes of those whose attributes we know, as we know the description of Jibreel (peace be upon him) from the sunnah (prophetic teachings), and that he has six hundred wings which filled the horizon or the sky.

4) Belief in the actions which we know some of them do, so Jibreel (peace be upon him) was entrusted with that which revives the heart, namely the revelation. Israfil (peace be upon him) is entrusted with sounding the trumpet-blast (to herald the onset of the Day of Resurrection); Mikail (peace be upon him) is entrusted with the rain; Malik (peace be upon him) is entrusted with Hell, and so on.

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The Five Pillars of Islam are the core beliefs and practices that every Muslim is expected to follow. They form the foundation of a Muslim’s faith and actions. Here are the Five Pillars:

1. Shahada (Faith): The declaration of faith, stating that “There is no god but Allah, and Muhammad is His Messenger.” This affirmation is the fundamental creed of Islam ¹.

2. Salah (Prayer): Performing the five daily prayers at prescribed times throughout the day. These prayers are a direct link between the worshipper and Allah ².

3. Zakat (Almsgiving): Giving a fixed portion of one’s wealth to the needy, usually 2.5% of savings. This practice purifies wealth and helps to reduce inequality ³.

4. Sawm (Fasting): Fasting during the month of Ramadan, from dawn until sunset. This fast is a means of self-purification and spiritual growth ⁴.

5. Hajj (Pilgrimage): Undertaking the pilgrimage to Mecca at least once in a lifetime, if physically and financially able. This pilgrimage occurs during the Islamic month of Dhu al-Hijjah ⁵.

These pillars guide Muslims in their daily lives and spiritual practices, fostering a sense of community and devotion.

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The word Ihsan is mentioned 211 times in the Quran according to “al-Mu’jam al-Mufahras li Alfaz al-Quran” by Muhammad Fuad Abdul Baqi.

According to the Quran, there are three characteristics of al-Muhsin (a person who possesses the quality of Ihsan):

1. Doing good to others.

2. Doing good to others to the best of one’s ability.

3. Doing the above two actions for the sake of Allah SWT.

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Belief in the divine books, or Kitab, is a fundamental aspect of Islamic faith. Here are the key points regarding this belief:

1. Revelation from Allah: Muslims believe that Allah has sent down several books as guidance for humanity. These include the Quran, Torah (Tawrat), Gospel (Injeel), and Psalms (Zabur), among others ¹.

2. Confirmation of Previous Scriptures: The Quran confirms the messages of the previous scriptures and serves as the final and complete guidance ².

3. Respect for All Scriptures: Muslims are required to believe in all the divine books that were revealed to the prophets, even if the names of some of these books are not known ¹.

4. Implementation of Teachings: The teachings and commandments in these books are to be followed, provided they have not been abrogated by the Quran ².

5. Guidance and Mercy: These books were sent as a mercy and guidance to lead humanity towards righteousness and success in both this life and the hereafter ¹.

Belief in the divine books underscores the continuity and consistency of Allah’s message to humanity, emphasizing the importance of guidance and adherence to divine commandments.

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Islamic eschatology deals with the study of the end times and the events that will occur as the world approaches its end. This field is primarily based on the Quran and Sunnah. Here are some key concepts:

1. Signs of the Last Day: Islamic teachings describe various signs that will precede the Day of Judgment. These signs are divided into minor and major signs. Minor signs include moral decay, widespread injustice, and natural disasters. Major signs include the appearance of the Mahdi, the return of Jesus (Isa), and the emergence of the Dajjal (false messiah) ¹ ².

2. Resurrection and Judgment: On the Day of Judgment, all humans will be resurrected and held accountable for their deeds. Each person will be judged individually, and their actions will determine their eternal fate ².

3. Heaven and Hell: Based on their deeds, individuals will be sent to either Paradise (Jannah) or Hell (Jahannam). Paradise is described as a place of eternal bliss and reward, while Hell is depicted as a place of severe punishment and suffering ².

4. Role of Key Figures: Several key figures play significant roles in Islamic eschatology. The Mahdi is expected to restore justice and righteousness. Jesus (Isa) will return to defeat the Dajjal and establish peace. The Dajjal, or false messiah, will spread corruption and deception before being defeated ¹ ².

5. Cosmic Events: The end times will be marked by dramatic cosmic events, such as the sun rising from the west, the appearance of the Beast of the Earth, and the blowing of the trumpet by the angel Israfil, signaling the end of the world ¹.

The Hadith of Gabriel (Hadith Jibril) is one of the most important hadiths in Islam, as it outlines the core aspects of the faith, including eschatology. This hadith is narrated by Umar ibn al-Khattab and is found in Sahih Muslim and Sahih Bukhari. Here are the key points related to eschatology from this hadith:

1. The Question of the Hour: In the hadith, the angel Gabriel (Jibril) asks the Prophet Muhammad (PBUH) about the Hour (Day of Judgment). The Prophet responds that neither he nor Gabriel knows when it will occur, emphasizing that the knowledge of the exact time of the Hour is with Allah alone ¹.

2. Signs of the Hour: The Prophet Muhammad (PBUH) mentions some signs that will precede the Day of Judgment:

When a slave woman gives birth to her master.

When barefoot, naked, destitute shepherds compete in constructing tall buildings ¹.

3. Core Aspects of Faith: The hadith also covers the fundamental aspects of Islam (submission), Iman (faith), and Ihsan (excellence), which are essential for understanding the broader context of Islamic eschatology ¹.

This hadith highlights the importance of being aware of the signs of the end times and maintaining faith and righteousness in preparation for the Day of Judgment.