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Insan (Human Being)

In Islam, insan refers to the human being as a creation of Allah ﷻ, endowed with intellect (‘aql), free will, and the capacity to choose between right and wrong. The Qur’an describes insan as both honored and tested: “We have certainly created man in the best of stature” (Qur’an 95:4), yet also capable of being “most unjust and most ignorant” (Qur’an 33:72). Humans are considered khalīfah (vicegerents) on earth, entrusted with moral responsibility to uphold justice, worship Allah, and contribute positively to society. Despite human weaknesses such as forgetfulness (nisyān) and desire, the door of repentance is always open, and the ultimate goal is to return to Allah in a state of purity and submission.

Eschatology (Ākhirah)

Eschatology in Islam refers to beliefs about the afterlife (ākhirah) and the events of the Day of Judgment (Yawm al-Qiyāmah). It includes concepts such as death (mawt), the grave (barzakh), resurrection (ba‘th), judgment (ḥisāb), Paradise (jannah), and Hell (jahannam). Muslims believe that life in this world is temporary and serves as a test. Actions and intentions will be weighed, and every soul will be rewarded or punished based on their deeds. The awareness of ākhirah is meant to cultivate taqwā (God-consciousness) and ethical living, reminding Muslims that this world is a preparation for eternal life.

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Name: Nur Aina Batrisyia Binti Saiful Shaari

Nickname: Aina/Bat

Matric Number: 2416108

Place of Birth: Hospital Kuala Lumpur

Date of Birth: 13 June 2002

Origin: Sungai Buloh, Selangor

Program: Kulliyyah of Architecture and Environmental Design (KAED)

University: International Islamic University Malaysia, Gombak

Language: Malay, English, Indonesia

Siblings: 1 out of 3

Interest and Hobby: Book, Reading, and Sky(astrophile)

Phone Number: 0177495465

Email: aina071888@gmail.com

Motto In My Life: make sure to take a break. Even if it's a job you love, it can be challenging at times. Take a break; it will bring your heart peace.

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In Islam, a neighbour (jār) is anyone who lives near you, regardless of their religion, ethnicity, or background. The Prophet Muhammad ﷺ emphasized the importance of treating neighbours with kindness and respect. He said:

"Jibril kept advising me about the rights of the neighbor until I thought he would make him an heir."
(Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

Islamic scholars generally divide neighbors into three categories:

1. A neighbor who is a Muslim and a relative – has three rights: the right of neighbor, the right of kinship, and the right of Islam.

2. A neighbor who is a Muslim but not a relative – has two rights: the right of neighbor and the right of Islam.

3. A neighbor who is not a Muslim – has the right to neighbor alone.

Neighborly rights include helping them in times of need, not harming them, sharing food, showing good character, and maintaining peaceful relations. Islam teaches that a true believer is one whose neighbor feels safe from his harm.

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The Usrah session provided a meaningful platform for spiritual growth and personal development. Through group discussions and the sharing of Quranic verses and prophetic traditions, I gained deeper insight into the values of sincerity (ikhlāṣ), accountability (taqwā), and brotherhood (ukhuwwah). The environment encouraged open dialogue, which strengthened my understanding of Islam as not just a religion but a complete way of life. It also reminded me of the importance of collective responsibility and continuous self-improvement. Overall, the session reinforced my commitment to becoming a better Muslim, both in personal conduct and in service to the community.

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Tests in life play a crucial role in distinguishing true believers from pretenders. In Islam, trials are not signs of Allah’s anger but rather a form of divine training (tarbiyah) that reveals the sincerity and steadfastness of a person’s faith. The Qur’an states, “Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested?” (Surah al-‘Ankabut, 29:2). This verse highlights that faith will inevitably be tested through various forms of hardship such as fear, loss, poverty, and challenges in upholding religious duties. True believers respond to these tests with patience, renewed submission to Allah, and strengthened reliance on Him. In contrast, those who only pretend to believe often falter and may turn away from the religion when faced with difficulty. Therefore, trials serve as a measure of genuine faith and determine who is worthy of Allah’s help and mercy in both this world and the hereafter.

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In Islam, the environment is a trust (amānah) from Allah ﷻ, and human beings are appointed as stewards (khalīfah) on Earth. The Qur’an repeatedly calls for balance (mīzān) in creation and warns against corruption and waste: “Do not cause corruption upon the earth after its reformation” (Qur’an 7:56). The Prophet Muhammad ﷺ taught kindness to all living beings, encouraged tree planting, conservation of water—even at a river—and forbade unnecessary harm to animals or nature. Environmental care in Islam is an act of worship and a reflection of gratitude to the Creator. Therefore, Muslims are encouraged to live sustainably, reduce waste, and protect natural resources as part of their ethical and spiritual duties.

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In Islam, seeking knowledge is not only a noble act but also a form of worship when done with the right intention. However, it must be accompanied by adab, or proper etiquette. This includes sincerity (ikhlāṣ)—seeking knowledge to please Allah, not for fame or argument. It also involves humility, respecting teachers and fellow students, and being patient and consistent in learning. The early scholars emphasized manners before knowledge, as seen in the saying: "We learned adab before learning knowledge." Proper adab also includes listening attentively, asking questions politely, practicing what is learned, and always attributing knowledge to its rightful sources. By observing adab, the knowledge gained brings light to the heart and becomes a means of benefit to the individual and society.

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The Ḥadīth Jibrīl is one of the most important and foundational hadiths in Islam. It is narrated by ʿUmar ibn al-Khaṭṭāb and recorded in Ṣaḥīḥ Muslim and other authentic collections. In this hadith, the Angel Jibrīl (Gabriel) comes to the Prophet Muhammad ﷺ in the form of a man, asking him several questions in front of the companions. These questions serve as a concise summary of the core teachings of Islam.

Here is a summary of the key elements:

Text Summary of Ḥadīth Jibrīl:

Jibrīl asks the Prophet ﷺ:

1. What is Islam?
The Prophet replies:
To testify that there is no god but Allah and that Muhammad is the Messenger of Allah, to establish prayer, give zakat, fast during Ramadan, and perform Hajj if able.

2. What is Īmān (faith)?
The Prophet replies:
To believe in Allah, His angels, His books, His messengers, the Last Day, and divine decree—both the good and the bad of it.

3. What is Iḥsān (spiritual excellence)?
The Prophet replies:
To worship Allah as if you see Him, and if you do not see Him, know that He sees you.

4. When is the Hour (Day of Judgment)?
The Prophet replies:
The one being asked knows no more than the one asking.
Jibrīl then asks about its signs, and the Prophet mentions:
A slave girl will give birth to her master, and you will see barefoot, naked shepherds competing in building tall buildings.

After Jibrīl leaves, the Prophet tells the companions:

“That was Jibrīl. He came to teach you your religion.”

Significance:

This hadith outlines the three essential dimensions of Islam:

Islam (submission through actions)

Īmān (belief)

Iḥsān (spirituality and excellence)

It serves as a framework for understanding both the outer and inner aspects of a Muslim's faith and practice.

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Barrier Between Paradise and Hell

The Qur’an mentions a barrier (ḥijāb or barzakh) between Paradise (Jannah) and Hell (Jahannam) in Surah al-A‘rāf (7:46):

“And between them will be a barrier, and on the heights are men who recognize each by their mark...”

This barrier, referred to as al-A‘rāf, is a raised area or partition between Heaven and Hell. It is said that certain people will temporarily remain there — those whose good and bad deeds are equal or those awaiting Allah's judgment. It symbolizes divine justice, and only Allah decides who will cross into Paradise or fall into Hell. Ultimately, the barrier reflects the clear moral and spiritual divide between the righteous and the wicked.

Difference Between Rasūl and Nabī

In Islamic terminology:

A Nabī (Prophet) is someone chosen by Allah to receive revelation and guidance for himself and his people, but he is not necessarily commanded to convey a new message or scripture.

A Rasūl (Messenger), on the other hand, is a Nabī who is given a new Shariah (law) or scripture and is specifically sent to deliver that message to a people who may have rejected previous messages.

Every Rasūl is a Nabī, but not every Nabī is a Rasūl. For example, Prophet Muhammad ﷺ is both the final Rasūl and Nabī, while Prophet Hārūn (Aaron) was a Nabī but not a Rasūl in the same way Mūsā (Moses) was.

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Achieving true belief in Allah (īmān billāh) begins with recognizing His existence, oneness, and attributes through both revelation and reflection. The Qur’an encourages us to ponder upon the signs of creation—like the heavens, the earth, and our own souls—as evidence of Allah’s power, knowledge, and mercy. Belief is also nurtured through learning about Allah’s names and attributes (asmā’ wa ṣifāt), understanding His role as the Creator, Sustainer, and Judge. Importantly, belief is not just intellectual; it is also spiritual and practical. It grows through worship, remembrance (dhikr), supplication, and consistent obedience. Sincere belief manifests in the heart, is affirmed by the tongue, and acted upon by the limbs. As the Prophet Muhammad ﷺ said, “Faith is to believe in Allah, His angels, His books, His messengers, the Last Day, and divine decree” (Ṣaḥīḥ Muslim). Thus, achieving belief in Allah is a lifelong journey that combines knowledge, reflection, and action, drawing the believer ever closer to their Lord.

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I disagree with the statement, “It’s fine if he’s doing wrongful acts, at least he is praying.” While prayer is a fundamental obligation in Islam, it does not excuse sinful or harmful behaviour. Islam emphasizes niyyah, in which actions are judged by sincere intention, but that intention must be supported by righteous conduct. The concept of ihsan teaches Muslims to live with constant awareness that Allah sees all actions, encouraging excellence in both worship and character. True prayer should influence a person’s behaviour and lead them away from wrongdoing. As the Prophet Muhammad ﷺ said, “Actions are judged by intentions” (Ṣaḥīḥ al-Bukhārī), and ihsan is to worship Allah as though one sees Him (Ṣaḥīḥ Muslim). Therefore, Islam does not justify wrongful acts simply because a person performs prayer; rather, true faith is reflected in sincere intention, proper worship, and upright conduct.

Dr. Zulkifli Mohamad Al-Bakri, Menzahirkan Kualiti Ihsan dalam Ibadah dan Perbuatan
https://zulkiflialbakri.com/7545-menzahirkan-kualiti-ihsan-dalam-ibadah-dan-perbuatan/

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NIAT & CARA QADA SOLAT (Ganti Solat Fardu) • AKU…

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Iffah refers to self-restraint, modesty, and the ability to control one’s desires and actions in accordance with Islamic teachings. It involves guarding one’s behaviour, speech, and conduct from anything that may lead to sin or harm. Iffah can be applied in daily life by practising modesty in dress and interaction, being mindful of words spoken, avoiding immoral environments, and exercising self-control when facing temptation. It also includes honesty, patience, and contentment with what Allah has provided. Allah praises those who protect their dignity and control their desires, as mentioned in the Qur’an: “And they who guard their private parts” (Surah Al-Mu’minun 23:5). By practising iffah consistently, a Muslim develops strong character, self-discipline, and closeness to Allah.

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As we reach the end of our Usrah journey, I pray that the knowledge we've gained, the bonds we've formed, and the values we've nurtured will continue to guide us in our daily lives. May Allah ﷻ bless each of us with steadfast faith (īmān), deep God-consciousness (taqwā), and the drive to uphold excellence (iḥsān) in all that we do. Let this not be a goodbye but a reminder that our journey towards self-betterment and service to the ummah continues beyond the classroom. Jazakumullahu Khayran to everyone who contributed to this beautiful experience.

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Tawāḍuʿ refers to humility and modesty in one’s attitude and behaviour, recognizing that all abilities and blessings come from Allah. It means not being arrogant, boastful, or looking down on others, regardless of one’s status, knowledge, or achievements. Tawāḍuʿ can be applied in daily life by treating everyone with respect, accepting advice and correction, speaking gently, and acknowledging one’s weaknesses. A humble person does good deeds sincerely without seeking praise and remains grateful to Allah at all times. The Prophet Muhammad ﷺ said, “No one humbles himself for the sake of Allah except that Allah raises him in status” (Ṣaḥīḥ Muslim). By practising tawāḍuʿ, a Muslim builds strong character, improves relationships, and earns closeness to Allah.

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Ramah means being friendly, kind, and gentle towards others in words and actions. It involves showing good manners, smiling, speaking politely, and helping people sincerely. Applying ramah in daily life means greeting others warmly, listening patiently, avoiding harsh words, and being willing to assist friends, family, and strangers alike. The Prophet Muhammad ﷺ taught that a kind word and gentle behaviour are acts of charity. By practising ramah, a Muslim builds good relationships, spreads positivity, and follows the example of the Prophet ﷺ.