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

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

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.

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.

   
   

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.

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.

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

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.

• 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.