Name: Muhammad Azeem bin Mohammad

Matric number:253378

Live in: Terengganu

Hobby:tennis

Status:single

Old school:SM Sains Dungun

Ig:_A4zxxm

Contact number:011-5961-4438

Assalamualaikum and hello! For week 1, we had two agenda which is introduce ourselves and Br. Zairul then continue to explain to us about Adab in seeking knowledge. So of the points he explain to us is;

Adab In Seeking Knowledge

1)Have the right intention - seek knowledge to get closer to Allah and to fulfill our responsibility as His creation.

2)Good manners in learning - respect teachers, be consistent, review lessons, take notes, and prepare well.

3)Purpose of learning - not just to gain skills or wealth, but to become a better human being (learning to know, to do, to live together, and to be).

4)Al-Quran as guidance - it teaches the signs of Allah, the Oneness of God, stories of the Prophets, and the Seerah.

5)Best way to learn Quran - use reliable translations, follow trusted sources, and apply it in daily life.

6)Adab with the Qur'an - have wudu, sit respectfully, recite calmly in a melodious tone, pronounce correctly, handle it with care, and never place it in a low or disrespectful position.

Wish ⋆

Usrah has been a great momentum in this first semester as it works as a weekly reminder for me to always be close to Allah. Not to mention increasing my understanding in Understanding Islam's topic.

1)Hadith Jibril

Definition of Hadith Jibril

The Hadith of Jibril tells the story of when Angel Jibril came in human form and sat politely in front of the Prophet. He asked questions about Islam, and the Prophet explained that Islam is built on the Five Pillars: the testimony of faith, prayer, Zakah (charity), fasting in Ramadan, and pilgrimage to Makkah if able.

2)Significance of Hadith Jibril

This hadith is very important because it explains the main parts of the religion—Islam, Iman (faith), and Ihsan (goodness)—along with the signs of the Day of Judgement. Jibril's role wasn't to learn for himself, but to teach the companions by asking questions and confirming the truth of the Prophet's answers.

3)Importance of Five Pillars

The Five Pillars make our connection with Allah stronger and with other people. They clean our hearts and souls, help us stay away from sins, and guide us to live as true servants of Allah. They form the practical basis of a Muslim's life.

4)Adab of Seeking Knowledge

The hadith also teaches us the good manners for seeking knowledge. Jibril showed politeness and respect by sitting humbly and asking questions correctly. From this, we learn that knowledge should be sought with politeness, humility, and sincerity, so that it helps both the learner and others.

Wish ⋆

Usrah 2 was very short, but I gained a lot of knowledge, either from the course material or outside of it. Usrah really helps me try my best in worship. And also to perfect my personal (individual) and basic religious duties.

1.Belief in God

The first and most important pillar of Iman (faith) is the Belief in Allah (God), which centers on Tawhid, the oneness of Allah, affirming that He is the sole God, the Creator and Sustainer, without any partners, children, or equal; Muslims strengthen this fundamental belief by performing the five daily prayers, reflecting on the Qur'an, and holding firmly to His way.

2.Belief in Malaikah

The second pillar of Iman is the Belief in Malaikah (Angels), beings created from light who are completely obedient to Allah, with duties that include recording human deeds, delivering revelations to prophets, and constantly praising Allah; believing in these angels encourages a Muslim to be conscious, sincere, and accountable, knowing their actions are always being observed.

3.Belief in Kitub

The third pillar of Iman is the Belief in Kutub (Revealed Books), the divine scriptures sent as a guide for humanity, which include the Tawrat (Torah), Zabur (Psalms), Injil (Gospel), and finally, the Qur'an, which is the last revelation, preserved in its original form, and serves as the ultimate source of guidance until the Day of Judgment; belief in these books requires studying, practising, and implementing their teachings in daily life.

Reflection🪞

These three pillars form a central part of Islamic faith, strengthening a Muslim's relationship with Allah, providing divine guidance, and helping to build a strong foundation of faith and moral direction, prompting a reflection that leads to a deeper awareness of one's purpose as a Muslim and a stronger faith in the Creator and Sustainer.

Assalamualaikum! In Week 4, we discussed the beliefs in the Hereafter, the Prophets (Rasul), and Divine Predestination (Qada' and Qadar).

Key Beliefs:

1.Hereafter (Day of Judgment): This belief emphasizes that life continues after death, and everyone will be resurrected and held accountable for their actions to face either Paradise or Hell.

2.Prophets (Rasul and Anbiya'): Prophets were chosen by Allah to deliver His unified divine guidance to all nations, and believing in all of them is necessary.

3.Predestination (Qada' and Qadar): This affirms Allah's total knowledge and control over all events; it teaches believers to trust in His perfect plan and accept both trials and successes with patience.

Reflection:

Learning these beliefs reminds me to be mindful of my actions because I am accountable to Allah; it also guides me to follow the excellent example of Prophet Muhammad ﷺ and the other messengers.

I hope that this usrah continues to be a safe and meaningful space where we grow not only in knowledge, but also in character, sincerity, and our relationship with Allah, supporting one another through reminders and good intentions.

May Allah unite our hearts, bless our efforts, and allow everything we learn and share here to shape us into better Muslims who practice Islam with wisdom, humility, and consistency in our daily lives.

1. Salah is obligatory for every Muslim who is sane and has reached puberty.

2. Conditions for valid salah include purity from hadas and najis, covering aurah, facing the qiblah, and praying within the correct time.

3. Pillars of salah (rukun) must be performed in order, such as intention, standing (if able), reciting Al-Fatihah, ruku’, sujud, final tashahhud, and salam.

4. Salah is invalidated by actions like talking, excessive movement, eating or drinking, uncovering aurah, losing wudu, or changing intention.

5. Sunnah acts in salah include reciting doa iftitah, saying “Amin”, tasbih in ruku’ and sujud, making du‘a before salam, and maintaining khushu’.

6. Makruh actions in salah include looking around, praying while hungry, very sleepy, or holding the urge to relieve oneself.

7. Wudu is required for salah, and its pillars include intention, washing the face, arms, wiping the head, washing the feet, and performing in sequence.

8. Wudu is nullified by things such as passing wind, deep sleep, loss of consciousness, and touching private parts with the palm.

9. Tayammum is allowed when water cannot be used due to absence, danger, illness, or fear of harm, using clean soil with intention.

10. Khushu’ is not a pillar but a sunnah, meaning full focus and humility in prayer, achieved by preparation, understanding recitations, avoiding distractions, and praying calmly.

Ḥikmah means wisdom and understanding, including intellect, knowledge, fear of Allah, and acting correctly based on truth.

Ḥikmah can be acquired, especially through ʿibādah (acts of worship) done with the right intention and attitude.

Scholars define Ḥikmah differently, such as understanding Allah’s commands, combining knowledge with action, and living wisely.

ʿIbādah helps develop inner qualities like humility, sincerity, and devotion, which lead to Ḥikmah.

Islam encourages seeking Ḥikmah, as stated in the hadith: wisdom is the lost property of a believer and should be taken wherever it is found.

The objective of Ḥikmah is to help Muslims understand Islam deeply and live according to its teachings.

Ḥikmah in education improves higher-order thinking, inquiry skills, and independent thinking, especially in Islamic education.

Niyyah (intention) is the motive behind every action and must be sincere and purely for Allah for deeds to be accepted.

Amal (actions) refers to good deeds and worship, such as prayer, zakat, fasting, hajj, and kindness, performed consistently with sincerity.

Ihsan (Excellence) means worshipping Allah as if you see Him, practicing good character, and living with constant awareness

that Allah sees you.

Ḥikmah comes from understanding acts of worship, not just performing them physically.

Salah (prayer) prevents immoral and sinful behavior and strengthens remembrance of Allah.

Regular prayer builds self-discipline, moral awareness, and obedience to Allah.

Ṣawm (fasting) is prescribed to develop taqwa (God-consciousness) and self-control.

Fasting teaches patience, restraint, and awareness of human weaknesses.

Zakāh (charity) purifies wealth and the soul while increasing compassion and social responsibility.

Giving zakāh reduces greed and strengthens unity within the Muslim community.

Ḥajj (pilgrimage) trains Muslims in discipline, patience, equality, and obedience to Allah’s rules.

Ḥajj emphasizes taqwa, avoiding sinful behavior and disputes while focusing on spiritual growth.

Overall, acts of worship are sources of Ḥikmah, shaping character, morality, and

closeness to Allah.

Fasting is an obligation prescribed by Allah for believers, just as it was prescribed for previous nations.

The phrase “O you who believe” shows that fasting requires true faith and is a test of sincere belief.

Allah mentioned previous nations to ease the burden and motivate Muslims to do better than them.

The main purpose of fasting is to develop taqwa (God-consciousness).

Taqwa means being careful and protective, like walking carefully on a thorny path to avoid harm.

Fasting is not only about avoiding food and drink, but also avoiding lies, bad behavior, and sins.

One virtue of fasting is sabr (patience): patience in obedience, avoiding sins, and facing hardships.

According to Imam Al-Ghazali, fasting has three levels: physical fasting, controlling body parts from sin, and purifying the heart from worldly distractions.

Fasting also builds rahmah (mercy and empathy) by helping Muslims feel the hunger of the poor.

Feeding a fasting person brings the same reward as fasting, without reducing the reward o

f the one who fasts.

Khushūʿ in ṣalāh means full presence of heart and mind before Allah, with calmness, humility, and focus.

True success of believers is linked to having khushūʿ in their prayers, as mentioned in Surah Al-Mu’minun (23:1–2).

Ṣalāh with khushūʿ builds Islamic character, not just physical prayer movements.

Khushūʿ strengthens the relationship with Allah and helps shape good inner character (akhlāq).

Ṣalāh prevents sinful behaviour and helps Muslims control their actions in daily life.

Al-Ṭāʿah (obedience and submission) is developed through ṣalāh by accepting Allah’s commands sincerely.

Al-Jihād (inner struggle) in ṣalāh trains Muslims to fight laziness, distractions, and stay consistent in worship.

Muḥāsabah (self-reflection) is strengthened through ṣalāh by evaluating one’s actions, intentions, and shortcomings.

ʿIffah (modesty and self-restraint) grows as ṣalāh influences moral behaviour both inside and outside prayer.

Tawaḍḍuʿ (humility) is nurtured through sujūd, reminding Muslims of their dependence on Allah

and removing pride.