Name: Muhammad Aqil Ilham Bin Md Noor Azman

Age: 18

Matric Number: 253311

Mahallah: al-Zahrawi

Section: 421

No Phone: 0198141465

Course: FENG

Usrah: 115

Birthday: 4/5/2007

Hometown: Kajang,Selangor

Secondary School: SMK JALAN TIGA

Ambitions:

1. Mechanical Engineer

2. Electrical Engineer

Hobby:

1. Playing video games

Usrah means family, the atmosphere of sharing and accepting the differences by others to another.

Primary topic was about adab or etiquettes on reciting the Quran and also when learning in class.

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The Etiquettes of Reciting Quran boils down to doing ablution (wudhu), a clean place, covering aurah, and facing the qibla as one of the adab.

Learning in class includes being polite, wearing clothes that covers aurah and with proper intention.

Shahadah or The Testimony signifies the belief of a muslim and the upmost importance in believing in a god, the only god which is Allah and His prophet Muhammad SAW.

Prayers commanded to muslims through the events of Isra Mi'raj

Zakat is for the needy, paid by the rich.

Fasting is obligation in Ramadhan.

The Six Pillars of Iman are the core beliefs that guide a Muslim’s faith and life.

1. Belief in Allah affirms that He is the only God, the Creator and Sustainer of everything.

2. Belief in the Angels reminds us that they are Allah’s servants, carrying out His commands and recording our deeds.

3. Belief in the Divine Books shows that Allah sent guidance through scriptures, with the Qur’an as the final and complete revelation.

4. Belief in the Prophet Throughout the history of the world, Allah SWT has sent a messenger for every nation on Earth-their shared mission is to spread the teachings of Tawhid. The messengers were chosen among humans as a sign that Allah acknowledges our quality, neither angelic nor beastlike. Commonly, we only need to know 25 Rasul, and we also know that Muhammad SAW is the final prophet.

5. Belief in the Hereafter Everything that started must end. That is why Muslims must believe in the Hereafter. However, no one exactly knows even the prophet when will it happen. Nevertheless, Muslims must do good deeds as much as possible and protect our relationship with humans as preparation for the Hereafter.

6. Belief in Qad'a and Qadar

Qad'a and Qadar, or Predestination, are basically fate or destiny that has been written by Allah from the beginning in the Lauhul Mahfuz. Muslims must believe and accept their qada and qadar, and also try to improve their condition and mlake dua.

Ihsan

Based on the definition, Ihsan connotes the meaning of to beautify. However, in the Hadith Jibril, the word Ihsan means to worship Allah SWT as we see him or at least feel His presence.

Manifestation

The manifestation of Ihsan in Islam can be observed in many aspects, such as the slaughtering of animals and the treatment of our parents, etc.

Eschatology

Eschatology directly means the study of The Hour. In the Hadith Jibril, Jibril asked Prophet SAW about the Hour, and he responded that those who are being asked do not know more than the one who is asking.

In Islamic theology, numerous signs are believed to signify the end of the world, which is divided into two categories: minor and major. Many of the minor signs have occurred, such as a tall building being built, and good deeds are slowly drifting away from mankind.

Nonetheless, one must prepare oneself by doing as many good deeds as possible and refraining from doing bad deeds. We must not be obsessed with the theory of the Hour.

Prophet Ibrahim A.S. showed the best example of adab by speaking kindly and respectfully to his father, even when his father rejected him and threatened him.

This teaches me that true adab is important not only in easy times but also in challenges, where we must remain patient, humble, and respectful.

By practicing adab with parents, teachers, and friends, I can build good relationships, improve my character, and gain the blessings of Allah.

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  Requirements: Must be a Muslim, sane, and of age (baligh).

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  Validity (Sah): Depends on ritual purity, covering aurat, facing the kiblat, and certain timing.

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  The 13 Pillars (Rukun): Includes Niat, Al-Fatihah, Ruku', Sujud, and the final Tasyahud.

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  Sunat Ab’adh: Key sunnah acts like Tahiyat Awal and Doa Qunut; if missed, they are corrected with Sujud Sahwi.

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  Invalidators: Talking, eating, excessive movement, or losing wuduk breaks the prayer.

  
  

II. Purification (Wuduk & Tayammum)

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  Wuduk Rukun: Niat, washing the face, arms to elbows, wiping the head, washing feet to ankles, and following the sequence (tertib).

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  Tayammum: Allowed if water is unavailable or dangerous to use; uses clean dust to wipe the face and hands.

  
  

III. Khushu’ (Focus)

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  Definition: A sunnah state of calm, humility, and understanding one's conversation with Allah.

• Achieving Khushu’:

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    Physical: Pray in a quiet place, wear clean clothes, and avoid praying while hungry or needing the restroom.

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    Mental: Understand the meaning of the recitation, look at the place of sujud, and move calmly.

It is defined as the presence of heart and mind before Allah. It involves calmness, humility, and attentiveness rather than just physical movements.

Core Virtues & Character Building

Şalāh with Khushū serves as a tool for building Islamic character (akhlāq) through several key virtues:

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  Al-Taah (Submission): Sincere obedience and discipline in following Allah's commands.

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  Al-Jihad (Striving): The inner struggle (jihad al-nafs) to fight laziness and distractions to maintain consistency.

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  Muhasabah (Self-Reflection): A moment to evaluate one's intentions and maintain awareness of shortcomings.

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  Iffah (Modesty): Moral integrity that restrains a person from shameful or unjust deeds in daily life.

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  Tawaddu (Humility): Recognizing dependence on Allah and removing arrogance, symbolized by the act of sujūd.

Key Benefits

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  Strengthens Faith: Deepens the personal relationship with Allah and increases īmān.

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  Behavioral Control: Improves self-control and prevents sinful behavior.

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  Transformation: True Şalāh is not just performed; it is "lived," transforming the heart and actions of the believer.

  
  

"Successful indeed are the believers those who humble themselves in prayer." (Al-Mu’minun 23:1-2)

According to Surah Al-Baqarah (2:183), fasting is prescribed for believers just as it was for previous nations—most commonly identified as Jews and Christians—to help them attain Taqwa (mindfulness of Allah).

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  Proving Faith: The address to "O believers" implies that fasting is a way to prove one's belief and that faith is a requirement for the fast to be valid.

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  Understanding Taqwa: Derived from the concept of precaution, Taqwa is illustrated by a metaphor of walking carefully on a path of thorns to avoid harm.

• True Abstinence: Fasting is not merely avoiding food; Prophet Muhammad (PBUH) stated that if one does not abandon lies and false conduct, Allah has no need for their physical hunger.

  
  

Key Virtues and Levels

Fasting serves as a spiritual training ground to develop character and empathy.

The Three Levels of Fasting (Al-Ghazali)

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   Minimum: Refraining from food, drink, and sexual intercourse.

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   Intermediary: Keeping the tongue, eyes, ears, and hands from committing sins.

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   Optimal: Keeping the heart focused on Allah and free from worldly distractions.

   
   

Character Development

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  Patience (Sabr): Fasting builds patience in three ways: staying obedient to Allah, refraining from prohibitions, and enduring trials.

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  Mercy (Rahmah): Hunger humbles a person, allowing them to empathize with the suffering of the poor.

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  Rewarding Generosity: Providing food for another person to break their fast earns the provider the same reward as the one who fasted, without decreasing the reward of the latter.

1. Ṣalāh (Prayer)

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  Purpose: To establish a consistent connection with Allah.

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  Wisdom: It acts as a moral shield, prohibiting "immorality and wrongdoing" while fostering the remembrance of God.

2. Ṣawm (Fasting)

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  Purpose: To follow the tradition of fasting decreed for previous believers.

  
  

  Wisdom: The ultimate goal of fasting is to attain Taqwa (righteousness/God-consciousness).

  
  

3. Zakāh (Charity)

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  Purpose: To give a portion of wealth as charity.

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  Wisdom: It serves to purify the believer and their wealth, providing spiritual "increase" and reassurance to the community.

4. Ḥajj (Pilgrimage)

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  Purpose: To complete the pilgrimage during the designated months.

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  Wisdom: It demands a state of high self-discipline—forbidding disobedience or disputes—and emphasizes that fear of Allah is the best provision for a believer.

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  Definition: Literally, Zakah means to grow, increase, bless, and purify. Technically, it is a compulsory act of worship involving a specific share of wealth distributed to deserving categories.

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  Pillar of Islam: It is the third pillar of Islam, following Shahadah and Salah.

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  Divine Connection: Allah mentions Zakah alongside prayer thirty-two times in the Quran.

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  Objective: The goal is to produce righteous servants who contribute to the well-being of their community.

  
  

• Key Differences Between Zakah and Sadaqah

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  Obligation: Zakah is a compulsory act of worship, whereas Sadaqah is recommended.

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  Structure: Zakah is a formal, structured ritual with specific recipients, amounts, and timing defined by Allah. Sadaqah is informal and does not have specified amounts or methods.

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  Scope: Zakah consists of two specific types: Zakah al-fitr and Zakah al-mal. Sadaqah is an inclusive term for all acts of giving, including Infaq and Waqf.

Core Virtues

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  Tawakkul (Reliance): Giving Zakah shows that a Muslim relies on Allah's promises rather than their own wealth. It correlates the act of giving with complete trust in Allah's decree.

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  Ukhuwwah (Brotherhood): It fosters a bond of brotherhood that creates harmony and peace within the community.

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  Dual Relationships: It fulfills a "vertical" relationship with Allah through obedience and a "horizontal" relationship with humanity by benefiting fellow Muslims.

  
  

Conclusion

Zakah serves both spiritual and social dimensions. It helps Muslims become less attached to material things while building care and responsibility for the needy.