Age: 18 years old

Hometown: Mersing, Johor

Secondary School: SMA Al-Khairiah Al-Islamiah, Mersing

Matric No: 251477

Mahallah: Fatimah Az-Zahra

Course: BAR

Contact No: 011-4078 2518

Email: byle2810@gmail.com

UA: Sr Zunah

Usrah Group: Group 66

Hobby:

-drawing

-watching movies

My task for this group assignment is to provide example of adab and ahkam in our daily life and explain it to our fellow usrah members and our naqibah, Sr Zuna. First, Dila started the presentation with greetings and definition of adab. Then, Soraya continued with the definiton of ahkam followed by Hanan who's in charge of the comparison between adab and ahkam. After that, I take control by explaining my point, example of adab and ahkam in our daily life. In the end, Mai was the one who presented lastly as she had to conclude everything in a summary. That's all from me!

During taaruf session, Sr Zuna asked us to introduce our names, place of origins and course taken. Alhamdulillah, the session went smoothly and we managed to get to know each other well. Then, Sr Zuna continue by explaining about adab in seeking knowledge. Some of the points that were highlighted are as in the poster.

عن عُمَر بْن الْخَطَّابِ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ إِذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعَرِ لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ حَتَّى جَلَسَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْنَدَ رُكْبَتَيْهِ إِلَى رُكْبَتَيْهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ وَقَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنْ الْإِسْلَامِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتُقِيمَ الصَّلَاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنْ اسْتَطَعْتَ إِلَيْهِ سَبِيلًا قَالَ صَدَقْتَ قَالَ فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ قَالَ فَأَخْبِرْنِي عَنْ الْإِيمَانِ قَالَ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ قَالَ صَدَقْتَ قَالَ فَأَخْبِرْنِي عَنْ الْإِحْسَانِ قَالَ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ قَالَ فَأَخْبِرْنِي عَنْ السَّاعَةِ قَالَ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنْ السَّائِلِ قَالَ فَأَخْبِرْنِي عَنْ أَمَارَتِهَا قَالَ أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ قَالَ ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيًّا ثُمَّ قَالَ لِي يَا عُمَرُ أَتَدْرِي مَنْ السَّائِلُ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ

8 صحيح مسلم كتاب الإيمان باب بيان الإيمان والإسلام والإحسان والإيمان بالقدر

Umar ibn al-Khattab reported: We were sitting with the Messenger of Allah, peace and blessings be upon him, one day, a man appeared with very white clothes and very black hair. There were no signs of travel on him and we did not recognize him. He sat in front of the Prophet, rested his knees by his knees, and placed his hands on his thighs. The man said, “O Muhammad, tell me about Islam.” The Prophet said, “Islam is to testify there is no God but Allah and Muhammad is the Messenger of Allah, to establish prayer, to give charity, to fast the month of Ramadan, and to perform pilgrimage to the House if a way is possible.” The man said, “You have spoken truthfully.” We were surprised that he asked him and said he was truthful. He said, “Tell me about faith.” The Prophet said, “Faith is to believe in Allah, His angels, His Books, His Messengers, the Last Day, and to believe in providence, its good and its harm.” The man said, “You have spoken truthfully. Tell me about excellence.” The Prophet said, “Excellence is to worship Allah as if you see Him, for if you do not see Him, He surely sees you.” The man said, “Tell me about the final hour.” The Prophet said, “The one asked does not know more than the one asking.” The man said, “Tell me about its signs.” The Prophet said, “The slave-girl will give birth to her mistress and you will see barefoot, naked, and dependent shepherds compete in the construction of tall buildings.” Then, the man returned and I remained. The Prophet said to me, “O Umar, do you know who he was?” I said, “Allah and His Messenger know best.” The Prophet said, “Verily, he was Gabriel who came to teach you your religion.”

Source: Ṣaḥīḥ Muslim 8

Grade: Sahih (authentic) according to Muslim.

1.Belief in Allah

– To believe that Allah is the One and Only God, without partners, and He alone deserves worship.

وَإِلَـٰهُكُمْ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ

Your God is ˹only˺ One God. There is no god ˹worthy of worship˺ except Him—the Most Compassionate, Most Merciful

2.Belief in the Malaikah

– To believe that Allah created angels from light, who carry out His commands (e.g., Jibrīl, Mīkā’īl, Isrāfīl, and the Angel of Death)

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

Angels are created by Allah from light. They record deeds, deliver revelations, and praise Allah.

3.Belief in Kutub

– To believe in the scriptures revealed to the prophets: the Tawrāt (Torah) to Mūsā, Zabūr (Psalms) to Dāwūd, Injīl (Gospel) to ʿĪsā, and the Qur’ān to Muḥammad ﷺ, which is the final and preserved revelation.

نَزَّلَ عَلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ

Allah revealed holy books to prophets for guidance.

4. Belief in the Prophets and Messengers

– To believe in all the prophets sent by Allah to guide mankind, from Ādam to Muḥammad ﷺ, the final prophet.

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

They are truthful, trustworthy, intelligent, convey the message clearly, and are protected from major sins.

5.Belief in the Last Day

– To believe in life after death, resurrection, judgment, Heaven (Jannah), and Hell (Jahannam).

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ

Refers to resurrection, judgment, accountability, Paradise, and Hell.

6.Belief in Divine Decree
– To believe that everything, good or bad, happens by Allah’s will, knowledge, and decree.

إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ

Belief in Qadar balances between hope and patience: accepting calamities as Allah’s decree and striving for good with trust in His wisdom.

Ihsan simply means to be good or to beautify while eschatology comes from the Greek eschatos (last) and logia (discourse).

The relationship between Ihsan & Eschatology is that one's attainment of Ihsan indicates for its doer to obtain Allah's pleasure and lead him to Paradise. Therefore, a person who attains the level of Muhsin will make his strenuous effort to attain Allah's pleasure as he has the feeling of being observed (Muraqqabah) and thus leads to the attainment of Paradise in the Hereafter.

Since I am a CFS student in Kuantan Campus and currently pursuing in arabic studies, I aim to become a pro native speaker who can truly understand Arabic by the end of my studies. Besides, I also aim to be a good servant to Him eventhough we know its hard to stay istiqamah nowadays, I hope that Allah will always guide and forgive not only me but also all muslims.

Last but not least, I wanted to strenghten the bond between myself and my family more since it's hard to stay updated every single minute since I got busy with assignments, presentations and so on. I wish to be more connected with people especially my family.

Reflection

Through the usrah session, I was able to reflect on myself more deeply and realize the importance of continuous self-improvement. I learned that self-reflection is not only about identifying my weaknesses, but also about appreciating the blessings and strengths that Allah has granted me.

The discussions reminded me to align my daily actions with Islamic values, to be more mindful in my words and deeds, and to strengthen my relationship with Allah and the people around me.

Overall, the usrah encouraged me to set clearer goals, nurture good character, and strive to become a better Muslim and a more responsible individual.

However, I do hope there would be some improvement in the venue setup for usrah since our venue for usrah session was quite far from mahallah. Thus, it would be a hassle for us to walk to get to the venue without getting extremely tired.

Allah says: “And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination” (Surah Luqman, 31:14). This verse reminds us that gratitude to parents is linked directly to gratitude to Allah, showing how high their status is in Islam.

Adab as a Student
As students, our responsibility is not only to acquire knowledge but also to observe adab in the process of learning. This includes sincerity in intention, humility, discipline, and respect for our teachers, as they are the means through which knowledge is passed down. Good manners in learning make the knowledge more beneficial and blessed.

Allah highlights the importance of seeking knowledge with the right mindset when He says: “And say, ‘My Lord, increase me in knowledge’” (Surah Taha, 20:114). By acknowledging that all knowledge belongs to Allah, we are reminded to remain humble, avoid arrogance, and use what we learn to benefit ourselves and others.

Adab towards Neighbours and Society
Islam teaches us to live with harmony and kindness not only with family, but also with neighbours and society at large. This includes showing respect, greeting them kindly, helping when they are in need, and avoiding actions that cause harm or disturbance. Our responsibility to society also extends to promoting justice, cooperation, and compassion.

Allah says: “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveller, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful” (Surah An-Nisa’, 4:36). This verse emphasizes that caring for neighbours and community members is part of our worship and reflects true Islamic character.

Ḥikmah means wisdom and true understanding.

Islam places great emphasis on wisdom because through wisdom, humans are able to understand Islam properly and deeply.

Without wisdom, religious practice may become empty, rigid, or misunderstood.

2. The Importance of Intention (Niyyah)

Intention is essential in everything we do.

Our entire life is meant for Allah, so every action should be intended as an act of worship.

For example, when we eat, we should intend it as worship so that we gain strength to perform other acts of worship such as studying and praying.

Similarly, when we bathe, we should intend it as fulfilling the trust (amanah) given by Allah to take care of our bodies.

We need to reflect on how often we go through our daily activities without remembering Allah.

Meanwhile, Allah never forgets us even for a single second. He continuously grants us life and breath on this earth.

3. Worship (Ibadah)

Have you ever felt burned out thinking about assignments, overwhelmed by responsibilities, or lost while holding a leadership role?

That feeling is normal but do not turn to people first, turn to prayer. Allah mentions in the Qur’an that by remembering Allah, hearts find peace. Try praying sincerely. In the final prostration (sujud), pour out everything to Allah.

Even if you have not taken action yet, you will begin to feel guided, because you are certain that Allah is with you. When feeling tired or stressed, the key is to read the Qur’an.

Scholars even mention that when stressed, one may read Surah Taha.

Why the Qur’an? Because:

-Our breathing becomes regulated (through pauses and pronunciation).

-Our hearts become calm.

Issue: What if we do all of this, yet still fall into sins?

The answer: improve our worship. Sin does not disappear instantly, it takes time.

Example:

If you are hungry but do not look for food, how can you ever feel full?

4. Excellence in Worship (Ihsan)

Ihsan means worshipping Allah as if you see Him, and if you cannot, know that He sees you. Worship alone is not sufficient, it must be built upon faith (iman) and excellence (ihsan).

For example, praying while playing Candy Crush:

-The prayer may still be valid in terms of conditions.

-But this is why worship must be performed with iman and ihsan.

-We should pray with the awareness that Allah is present and watching us.

Ḥikmah is needed because knowledge alone is not enough. A person may know many things but still make poor decisions.

With ḥikmah, we are able to place things in their proper context, what to say, when to act, and when to remain silent.

In Islam, ḥikmah helps a person practise religion with balance, avoiding extremism, carelessness, or emotional reactions.

2. Sources of Ḥikmah

The Qur’an is the primary source of hikmah, as it provides guidance that shapes values, thinking, and behaviour.

The Sunnah of the Prophet (SAW) teaches practical wisdom, how to apply Islamic principles in real-life situations with mercy and understanding.

Life experiences, when reflected upon with faith, also become a source of ḥikmah rather than mere hardship.

3. How Hikmah Is Developed

Hikmah develops through seeking knowledge, sincere intention, and continuous self-reflection.

Challenges and tests refine a person’s judgment, patience, and emotional maturity.

When a person consistently seeks Allah’s guidance, their wisdom grows and is used to benefit both themselves and others.

1.ABLUTION (WUDU’)

Ablution is a purification process using water to remove minor impurity before performing prayer.

Pillars of Ablution:

-Intention

The intention is made in the heart at the moment of washing the face.

-Washing the face

The entire face must be washed, including thin sideburns, as they are considered part of the face.

-Washing both arms up to the elbows

Water must reach all parts of the arms, including between the fingers.

-Wiping part of the head

It is sufficient to wipe even a small portion of the hair or scalp.

-Washing both feet up to the ankles

The ankles must be completely washed.

-Sequence (order)

The steps must be performed in the correct order.

2. DRY ABLUTION (TAYAMUM)

Tayammum is purification using clean dust when water is unavailable or harmful to use.

Pillars:

-Intention

-Wiping the face

-Wiping both hands up to the wrists

-Performing in order

3. PRAYER – 13 ESSENTIAL PILLARS

-Internal (Heart):

1.Intention

-Verbal

2.Takbiratulihram

3.Recitation of al-Fatihah

4.Final testimony (tahiyat)

5.Sending blessings upon the Prophet

6.First salam

-Physical Actions

7.Standing (if able)

8.Bowing (ruku')

9.Standing after bowing

10.Two prostrations

11.Sitting between the two prostrations

12.Final sitting

13.Tranquility in every physical pillar

4. PROSTRATION OF FORGETFULNESS

Performed to compensate for mistakes or omissions in prayer.

Consists of two prostrations:

-before salam

-after salam

“سُبْحَانَ مَنْ لَا يَنَامُ وَلَا يَسْهُ"

5. JAMA' & QASAR PRAYERS

-Shortening (Qasar)

Reducing four-unit prayers to two units during travel.

-Combining (Jamak)

Combining two prayers into one time period.

Conditions:

-Travel distance exceeds approximately 81 km (2 marhalah)

-Destination is known

-Travel is not for sinful purposes

“Successful indeed are the believers, those who are humble (khāshiʿūn) in their prayers.” (Qur’an 23:1–2)

This verse shows that true success is linked to khusyu’ in prayer, not merely performing it outwardly.

Remembrance during prayer

Khusyu’ allows the heart and mind to fully remember Allah during prayer, helping a person detach from worldly worries and focus on their true purpose.

Prayer as healing

When prayer is performed with khusyu’, it becomes a spiritual healing process, where inner peace is achieved through sincere connection and reliance on Allah.

Obedience (Taat)

Khusyu’ strengthens obedience because conscious presence in prayer nurtures willing submission to Allah’s commands, not mechanical worship.

Jihad (Inner Struggle)

Maintaining khusyu’ requires constant struggle against distractions and desires, making it a form of inner jihad that builds spiritual discipline.

Self-Reflection (Muhasabah)

Khusyu’ creates space for self-evaluation, allowing believers to recognize their shortcomings and renew repentance and intention.

Dignity and Chastity (Iffah)

A prayer performed with khusyu’ shapes character, restraining immoral behavior and preserving personal dignity beyond the prayer itself.

Humility (Tawadu’)

Khusyu’ instills humility by reminding believers of their dependence on Allah and His absolute greatness.

The month of Sha‘ban serves as a preparatory phase before Ramadan. It is a time to train ourselves spiritually by increasing voluntary fasting, improving daily prayers, controlling our speech, and correcting our intentions.

This preparation ensures that when Ramadan arrives, we do not start from zero, but enter the month already disciplined and spiritually alert.

Knowing that righteous people before us have practiced fasting motivates us psychologically. When we realise that others have succeeded in this worship, it strengthens our belief that we are capable of doing the same.

Surah al-Baqarah 2:183 :

“O you who believe! Fasting has been prescribed for you as it was prescribed for those before you, that you may attain taqwa.”

This verse highlights three key points:

-Fasting is not a new obligation; it was practiced by previous nations.

-Allah mentions earlier communities to build confidence and motivation.

-The ultimate goal of fasting is taqwa, not hunger or thirst.

Taqwa :

The word taqwa comes from the Arabic root wiqayah, which means protection or shielding.

Taqwa is the state where:

-A person guards their actions because they fear Allah.

-They become conscious of Allah in private and in public.

-They restrain themselves from sin even when no one is watching.

-Someone who is able to leave haram actions outside of Ramadan is more capable of abandoning them during Ramadan, because their self-control is not seasonal, it is rooted in taqwa.

Virtues of Fasting:

1. Patience (Ṣabr)

Fasting trains a believer in all three types of patience:

-Patience in obeying Allah.

Continuing acts of worship despite tiredness and hunger.

-Patience in avoiding disobedience.

Restraining desires, speech, and behaviour that Allah forbids.

-Patience during trials.

Enduring hardship calmly without complaint.

Levels of Fasting – Imam al-Ghazali

According to Imam al-Ghazali, fasting has three levels:

Basic

-Abstaining from actions that invalidate the fast (food, drink, intimacy).

Intermediate

Controlling desires, the tongue, the eyes, and the limbs from sin.

Optimal

Guarding the heart from excessive attachment to worldly matters and focusing entirely on Allah.

2. Mercy (Raḥmah)

Fasting cultivates mercy by:

Teaching moderation in spending and consumption. Allowing us to feel the hunger of the poor.

Encouraging us to feed those who are fasting.

This nurtures compassion and strengthens social bonds within the community.

3. A Supportive Environment for Self-Improvement

Allah grants us 30 days in Ramadan as a structured opportunity to reform ourselves:

A time when sins are harder to commit

A time when good deeds are multiplied

A time filled with encouragement to improve

Among its greatest blessings is Laylat al-Qadr, a night better than a thousand months.

“The Night of Decree is better than a thousand months.”

(Qur’an 97:3)

Consistency in Tahajjud :

-Consistency in Tahajjud is not achieved by force alone.

-If Allah does not invite a servant, Tahajjud becomes difficult.

-Improvement begins with fixing daily obligatory and sunnah deeds.

-Once consistency is achieved, the heart becomes attached to night prayer.

Key principles:

-Make sincere intention to pray Tahajjud.

-Start with the minimum, even two rak‘ahs.

-Consistency is more important than quantity.

Zakat and charity are not the same. Zakat is a compulsory act of worship with specific conditions set by Allah, including the amount, types of wealth, and eligible recipients.

Charity (sadaqah), on the other hand, is voluntary and more general. It can be given at any time and in any form.

“Take from their wealth a charity by which you purify them and cause them increase.”

Surah At-Tawbah 9:103

Zakat is compulsory and structured.

Zakat is not based on personal choice; it is obligatory for those who meet the conditions.

It is systematic and structured, as Allah clearly defines who is entitled to receive it, ensuring social justice.

Sadaqah is general and flexible.

Charity is not restricted by amount, time, or specific recipients.

It reflects compassion, generosity, and sincerity of faith.

Zakat and Tawakkal (Reliance on Allah)

1. Trust in Allah’s promise

Paying zakat requires tawakkul, as a believer trusts that Allah will never reduce their wealth.

Allah promises to replace and multiply whatever is given sincerely for His sake.

2. Strengthening brotherhood and reducing inequality

Zakat strengthens ukhuwah (brotherhood) by narrowing the gap between the rich and the poor.

It prevents wealth from circulating only among the wealthy, creating a balanced and caring society.

My task for this group assignment is to talk about why we need to be humble in our daily life and explain it to our fellow usrah members and our naqibah, Sr Afwa. First, I started the presentation with greetings and two reasons of why we need to humble. Then, Saidatul continued with the next reasons and conclude everything in a summary. That's all from me!

As a CFS student at the Kuantan Campus who is currently pursuing Arabic Studies, one of my main goals is to become proficient in Arabic and to understand the language more naturally by the end of my studies. As I progress into my second semester, I realize that mastering Arabic requires not only effort in class, but also consistency and self-discipline beyond lectures.

Besides academic goals, I also aspire to be a better servant of Allah. I am aware that maintaining istiqamah is challenging, especially with the increasing workload, assignments, and commitments in Semester 2. However, I sincerely hope that Allah continues to guide me, forgive my shortcomings, and grant His mercy not only to me but to all Muslims.

Lastly, I wish to strengthen my relationship with my family. As Semester 2 becomes more demanding with presentations, group work, and continuous assessments, it has become harder to stay connected as frequently as before. Despite this, I hope to make more effort to stay emotionally connected with my family and the people around me, especially those who matter most.

Reflection

Through the usrah session, I was able to reflect more deeply on my personal growth, especially as I navigate the challenges of Semester 2. The session reminded me that self-improvement is a continuous process that requires awareness, sincerity, and effort. I learned that self-reflection is not only about recognizing my weaknesses, but also about appreciating the strengths and blessings that Allah has bestowed upon me.

The discussions encouraged me to be more mindful of my daily actions, speech, and intentions, and to consistently align them with Islamic values despite a busy schedule. It also reminded me of the importance of maintaining a strong relationship with Allah while nurturing healthy relationships with others.

Overall, the usrah session motivated me to set clearer personal and spiritual goals, improve my character, and strive to become a better Muslim as well as a more responsible student.