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Definition of Adab

Refers to manners, etiquette, conduct, refinement, social graces, and morals based on Islamic teachings.

It is both a quality and a process that can be learned and practiced.

Adab vs Akhlaq

Akhlaq = moral philosophy (the “why”).

Adab = practical application of ethics (the “how”).

Adab reflects one’s manners in speech and action, while akhlaq is the underlying moral framework.

Adab with Parents (Qur’an Surah Maryam 19:41–50)

Prophet Ibrahim (A.S) demonstrated the highest level of adab when advising his father against idol worship.

He showed respect, avoided harsh or insulting words, and spoke with humility and love.

Despite his father’s threats and rejection, Ibrahim A.S. responded with peace, supplication, and patience.

Allah rewarded Ibrahim A.S. with righteous descendants (Prophets Ishaq and Yaqub) and honor.

Conclusion

Adab is a vital aspect of Islamic life, integrating knowledge, action, and manners into one’s daily conduct. It is not merely about external behavior but reflects inner refinement and morality. The example of Prophet Ibrahim A.S. highlights that true adab means maintaining respect, patience, and humility even in difficult circumstances—especially with parents. Ultimately, adab is both a reflection of faith and a pathway to divine blessings, shaping individuals into morally upright and socially graceful members of society.

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1. Belief in the Prophets

Believe that Allah chose prophets (like Adam, Noah, Abraham, Moses, Jesus, Muhammad ﷺ) to teach people about Him.

2. Belief in the Day of Judgment

Believe that one day, everyone will be judged by Allah for their deeds and rewarded or punished.

3. Belief in Qadar (Destiny/Divine Decree)

Believe that everything happens according to Allah’s knowledge and plan, whether good or bad.

Conclusion : The pillars of Iman are the foundation of a Muslim’s faith. They help us understand who Allah is, why we are here, and what will happen after life. Believing in them gives us peace, purpose, and trust in Allah’s plan, guiding us to live a good and meaningful life.

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Assalamualaikum and hello guys ! Let me introduce myself first to all of you so you can know me well !

Name : Muhammad Rafiq Akmal Bin Ruslan

Age : 18 years old

Hometown : Alor Setar , Kedah

Secondary School : SMA Darussaadah , Kepala Batas , Kedah

Matric No : 254252

Mahallah : Thalhah

Course : Arcom

Contact No : 011-1672-9633

Email : rafiqakmal1212@gmail.com

Instagram : vnyfme_

Usrah Group : 160

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Taaruf , Adab of seeking knowledge and Adab of the Quran 

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Taaruf , Adab of seeking knowledge and Adab of the Quran 

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1. The adab of seeking knowledge is essential for every student, especially for those who aspire to succeed in life. This is because when we seek knowledge, it is not merely about acquiring information, but also about receiving blessings from the knowledge itself and from the teachers who impart it.Therefore, let we explore together the adab of seeking knowledge. Broadly, it can be divided into two main parts: Outward Manners and Inward Manners. As students, it is our responsibility to embody these etiquettes in our daily lives so that we may grow not only in intellect but also in character. As the wise have said, "Knowledge is regarded as a light that illuminates the path to goodness, a provision for life in this world and the hereafter, and a key to unlocking the door to wisdom."

2. The adab of engaging with the Qur'an is also crucial, especially for Muslim students. We must treat the Qur'an with utmost respect and care, as it is the miraculous revelation given to our beloved Prophet Muhammad SAW.Therefore, let us take a moment to reflect and learn together about the different aspects of adab when interacting with the Qur'an :

Recite calmly and not fast

Have wudu’ when reciting

Sit in a respectful manner

Close the Quran when not reading

Place the Quran on raised position

Pronounce every letter correctly

Recite in a melodious tone

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Hadith Jibril & Adab Of Seeking Knowledge 

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Hadith Jibril & Adab Of Seeking Knowledge 

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1. The Hadith of Jibril (Gabriel) is a great Hadith in which the Prophet ﷺ explained faith (Iman), Islam, and excellence (Ihsan). He also mentioned signs of the Hour and its indications.

2. This Hadith provides comprehensive insights into the core aspects of faith, worship, and the unseen.

3. Jibril as teaching for the religion.

4. Jibril as a teacher because he asked about matters that the companions heard the answers to. So, the aspect of teaching was added to it because he came as a questioner to teach others, not to learn himself.

5. He was knowledgeable in that regard, and that’s why he would say: “You have spoken the truth” after the Prophet ﷺ clarified the matters for which he was responsible.

Conclusion : The Hadith of Jibril is considered one of the foundational narrations in Islam because it summarizes the pillars of Islam, Iman, and Ihsan, and discusses the signs of the Last Day. It demonstrates the method of teaching in Islam through questions and answers. Jibril came not to seek knowledge for himself but to teach the companions and the Ummah by asking essential questions and affirming the Prophet’s ﷺ answers. Thus, this Hadith serves as a complete framework for understanding the religion.

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The 6 Pillars of Iman

1. Belief in Allah (God)

Believe that Allah is the only God, the Creator, and the One who controls everything.

2. Belief in Angels

Believe that Allah created angels to do special tasks (like delivering messages, protecting, recording deeds).

3. Belief in the Holy Books

Believe that Allah sent down books (like the Qur’an, Torah, Bible, Psalms) to guide people.

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The exact time of the Day of Judgment is only known by Allah.

Both minor and major signs serve as reminders for believers to strengthen their faith.

The major signs (like Dajjal, Ya’juj & Ma’juj, descent of Isa A.S., rising of the sun from the west, etc.) are warnings of the nearing end.

These events will happen in sequence, showing the greatness and power of Allah.

Believers are encouraged to always stay steadfast in iman, worship sincerely, and prepare for the Hereafter.

The knowledge of these signs is not for fear only, but to guide us towards righteous deeds and avoiding misguidance.

Ultimately, the reality of Qiyamah reminds us that this life is temporary, and true success is in the eternal life of the Hereafter.

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Brown Beige Meditation Illustrative Informational Infographic Poster

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Throughout this semester, the usrah sessions have been a truly meaningful journey for me. From these sessions, I have gained a deeper understanding of Islam, iman (faith), and adab (good manners). I’ve learned not only about the teachings of our religion but also how to apply them in my daily life.

The usrah has reminded me of the importance of sincerity, patience, and gratitude in everything I do. It encouraged me to reflect on my actions and strive to become a better Muslim, both spiritually and morally.

Most importantly, these sessions have helped me build strong bonds with my peers. Through discussions, sharing, and cooperation, we supported one another and grew together in faith and understanding.

Overall, the usrah has not only enhanced my knowledge but also strengthened my sense of brotherhood and responsibility as a Muslim. I am truly grateful for this valuable experience and the lessons it has taught me.

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Understanding Hikmah: Knowledge, Worship, and Action

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Understanding Hikmah: Knowledge, Worship, and Action

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Ḥikmah in Islam is a comprehensive concept that combines intellect, wisdom, knowledge, and righteous action.

True ḥikmah is not merely theoretical knowledge but the ability to understand reality correctly and act in accordance with Allah’s commands.

Acts of ʿibādah play a vital role in acquiring ḥikmah, as they cultivate inner qualities such as sincerity, humility, devotion, and God-consciousness.

The acquisition of ḥikmah is closely linked to correct niyyah, as deeds are only meaningful and accepted when performed sincerely for the sake of Allah.

ʿAmal (good deeds) is essential in manifesting ḥikmah, as knowledge must be translated into consistent and sincere actions.

The concept of Ihsan perfects ḥikmah by encouraging believers to worship Allah with awareness, excellence, and moral integrity.

In education, ḥikmah enhances higher-order thinking, independent inquiry, and the internalization of Islamic values.

Overall, ḥikmah guides Muslims toward balanced spiritual, intellectual, and ethical living in accordance with Islamic teachings.

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Understanding Hikmah: Knowledge, Worship, and Action

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Islam emphasizes that every act of worship carries wisdom and meaningful purposes in shaping human character.

Prayer (Ṣalāh) nurtures spiritual discipline and prevents immoral and wrongful behavior through constant remembrance of Allah.

Fasting (Ṣawm) trains self-control, patience, and increases God-consciousness (taqwā).

Charity (Zakāh) purifies wealth and the soul while promoting social justice and compassion within the community.

Pilgrimage (Ḥajj) teaches unity, obedience, sacrifice, and humility regardless of social status.

All these acts of worship serve as key sources for acquiring ḥikmah, as they develop moral, spiritual, and ethical qualities.

In conclusion, ḥikmah is attained through sincere worship performed with understanding, reflection, and true devotion to Allah.

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Prayer (Ṣalāh): Obligatory conditions, validity conditions, pillars, sunnah acts, nullifiers, and common issues

Ablution (Wuḍūʾ): Pillars, validity conditions, sunnah acts, supplication after wuḍūʾ, and issues

Dry Ablution (Tayammum): Reasons, conditions, and pillars (if time permits)

Khushūʿ (Concentration in Prayer): Meaning, types, obstacles, ways to achieve it, and its ruling

Obligatory Conditions of Prayer

Being a Muslim

Being sane

Having reached puberty

Validity Conditions of Prayer

Free from major and minor impurity

Clean body, clothing, and place of prayer

Covering the ʿawrah

Performing prayer within its prescribed time

Facing the qiblah

Knowing how to perform prayer correctly

Avoiding actions that invalidate prayer

Pillars of Prayer

Intention (niyyah)

Standing (for obligatory prayers if able)

Opening takbīr (takbīrat al-iḥrām)

Recitation of Sūrah al-Fātiḥah

Bowing (rukūʿ)

Standing after rukūʿ (iʿtidāl)

Two prostrations in each unit (rakʿah)

Sitting between the two prostrations

Final sitting

Reciting the final tashahhud

Sending blessings upon the Prophet ﷺ

First salām

Performing all pillars in proper order

Actions That Invalidate Prayer

Speaking intentionally

Excessive unnecessary movement

Presence of impurity on body or clothes

Exposing the ʿawrah

Eating or drinking

Losing ablution before completing prayer

Changing intention

Turning away from the qiblah

Sunnah Acts in Prayer

Looking at the place of prostration

Reciting the opening supplication (duʿāʾ iftitāḥ)

Raising and lowering the voice where appropriate

Saying “Āmīn” after al-Fātiḥah

Glorification during rukūʿ and sujūd

Supplication during iʿtidāl

Duʿāʾ before the first salām

Maintaining khushūʿ throughout prayer

Sunnah Abʿāḍ and Hayʾah

Early tashahhud and sitting

Sending blessings upon the Prophet ﷺ in early tashahhud

Sending blessings upon the Prophet’s family in final tashahhud

Qunūt in Subḥ prayer and its related actions

If missed intentionally or unintentionally, sujūd sahwī is recommended before or after salām

Makrūh (Disliked) Acts in Prayer

Turning the head without reason

Looking upwards

Praying near tempting food

Praying while suppressing the urge to relieve oneself

Praying while extremely sleepy

Pillars of Wuḍūʾ

Intention (niyyah)

Washing the face

Washing both arms up to the elbows

Wiping part of the head

Washing both feet up to the ankles

Performing in correct order

Validity Conditions of Wuḍūʾ

Using clean and pure water

Water reaches all required parts

No barrier on skin

Person is Muslim and sane

Actions That Invalidate Wuḍūʾ

Anything exiting from the front or back passage

Deep sleep

Loss of consciousness

Touching private parts directly

Skin contact between non-mahram male and female

Sunnah Acts in Wuḍūʾ

Saying Bismillāh

Washing hands before starting

Rinsing mouth and nose

Washing each part three times

Starting with the right side

Reciting duʿāʾ after wuḍūʾ

Reasons for Tayammum

No water available

Unable to use water due to illness

Water needed for drinking

Insufficient water

Pillars of Tayammum

Intention (niyyah)

Striking clean dust/earth

Wiping the face

Wiping both hands up to the wrists

Performing in correct order

Definition of Khushūʿ

Deep concentration and humility in prayer

Being fully aware of standing before Allah

Factors That Prevent Khushūʿ

Distracting thoughts

Lack of understanding of recitations

Excessive movement

Praying in a hurry

Attachment to worldly matters

Ways to Achieve Khushūʿ

Understanding the meaning of recitations

Praying calmly and without haste

Removing distractions

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Universal mission: Prophet Muhammad (ﷺ) was sent to all of humanity and jinn, unlike earlier prophets who were sent only to specific nations.

Divine support: Allah aided him by instilling fear in the hearts of his enemies.

The earth as a place of worship: The entire earth was made a masjid (place of prayer) and a means of purification for his followers.

Permissibility of war booty: Spoils of war were made lawful for his ummah, something not allowed for previous nations.

The Great Intercession (Shafa‘ah): On the Day of Judgment, Prophet Muhammad (ﷺ) will be granted the highest form of intercession for humanity.

The guide then moves on to the topic of belief in the Hereafter (Al-Akhirah), emphasizing that true believers have certainty in the life after death. This belief is supported by Qur’anic evidence, particularly Surah Al-Baqarah (2:4), which describes believers as those who are firmly convinced of the Hereafter.

Overall, the material connects the status of the Final Messenger with one of the core pillars of faith, showing how belief in the Hereafter shapes a Muslim’s worldview, actions, and accountability.

In conclusion, the facilitator guide underscores the unique status of Prophet Muhammad (ﷺ) and the عظيمة (great) blessings bestowed upon him by Allah, while also reinforcing the central importance of belief in the Hereafter. Together, these themes remind Muslims that Islam is a universal message, grounded in accountability, hope, and divine justice. Firm belief in Al-Akhirah encourages righteous conduct in this life and prepares believers for the ultimate meeting with Allah.

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Fasting in Islam and Its Spiritual Virtues

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Fasting in Islam and Its Spiritual Virtues

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1. Obligation of Fasting

Fasting is prescribed by Allah for the believers as stated in Surah Al-Baqarah (2:183).

It was also prescribed for nations before the Muslims.

The main objective of fasting is to attain taqwa (mindfulness of Allah).

2. Address to the Believers

The verse begins with “O you who believe”, indicating that fasting is an act of true faith.

Only those with sincere iman can properly fulfil this command.

Correct belief is a condition for the validity and acceptance of fasting.

3. “As It Was Prescribed for Those Before You”

Refers mainly to Jews and Christians, and according to another view, all previous nations.

Allah mentions this to:

Ease the sense of burden on Muslims.

Encourage Muslims to perform better than previous communities.

4. Meaning of Taqwa

Taqwa comes from the word wiqayah, meaning protection or prevention.

It means being cautious and mindful to avoid what displeases Allah.

Illustrated by the example of walking carefully on a thorny path.

Fasting trains believers to control desires and develop taqwa.

5. Fasting Beyond Hunger

Fasting is not only abstaining from food and drink.

The Prophet ﷺ warned that fasting without avoiding lies and bad behaviour has no value before Allah.

Moral discipline is essential in fasting.

6. Virtues of Fasting

a. Sabr (Patience) and Self-Restraint

Patience in obeying Allah.

Patience in avoiding prohibitions.

Patience during hardships and trials.

Fasting strengthens all these forms of sabr.

b. Levels of Fasting (According to Al-Ghazali)

Minimum level: Abstaining from food, drink, and sexual relations.

Intermediate level: Protecting body parts (tongue, eyes, ears, hands) from sin.

Highest level: Guarding the heart from worldly distractions and focusing fully on Allah.

7. Rahmah (Mercy and Empathy)

Fasting nurtures compassion for the poor through hunger and thirst.

Encourages generosity, especially feeding others at iftar.

Feeding a fasting person earns the same reward as the one who fasts.

Conclusion : Fasting is a divinely ordained act of worship that strengthens faith and consciousness of Allah.