SECTION: SECTION 417

MATRIC NUMBER: 251698

AGE: 18 YEARS OLD

COURSE: FENG

PHONE NUMBER: 0148881149

EMAIL ADDRESS: emirdanish3@gmail.com

https://youtube.com/shorts/gXHM0xyQj0Y?si=BqPIt4dhR8M6RLZH

• We should always do more exercise in order to excel in our studies

• Be mindful of what and why you study

• Manners always comes before anything else

2.Adab of the quran

• Remember to read the quran every single day even if you can read one page.

• Be prepared physically and mentally when approaching quran

• Recite calmly and with tartil

Pillars of Iman: Belief in Allah, Malaikah & Kutub

This discourse, based on the Hadith of Gabriel, focuses on three of the six core Pillars of Iman (Faith) in Islam:

1. Belief in Allah (God)

This is the most crucial pillar, emphasizing Tawhid (Allah's oneness). It requires accepting that there is only one God worthy of worship, with no partners or offspring. This belief is strengthened through the five daily prayers, Quranic reflection, and observing the natural world.

2. Belief in the Malaikah (Angels)

This involves accepting angels as spiritual beings created from light by Allah to carry out His commands. Their roles include recording deeds and delivering revelations. Acknowledging their presence encourages righteous behavior.

3. Belief in Kutub (Holy Books)

This is the affirmation of the divine origin of the scriptures revealed to messengers, including the Tawrat, Zabur, Injil, and Al-Quran. The holy books are a source of guidance and wisdom.

The Holy Quran as Dalil (Proof)

The Al-Quran is presented as the ultimate source of truth and guidance. Its truth is evident through its:

- Miraculous Nature (linguistic beauty).

- Consistency and Preservation.

- Scientific Accuracy.

Implementing these beliefs involves studying and understanding the Quran and integrating its teachings into daily life through practice, kindness, and serv

ice to others.

The Concept of Ihsan

Ihsan is the highest degree in the Islamic trilogy of Islam (submission/deeds), Iman (faith), and Ihsan.

* Definition: Literally, it means "to be good" or "to beautify". Technically, it refers to doing what is beautiful and establishing perfection in life.

* The Hadith of Jibril defines Ihsan as: "to worship Allah as if you see Him. Even if you do not see Him, Allah actually sees you". This includes having the feeling of being observed (Murāqabah).

* Scope: Ihsan is a comprehensive term that encompasses all virtues and should govern a person's behavior in every sphere of life, not just worship. Its objects include parents, relatives, orphans, animals, and the natural environment.

* Level: The degree of Ihsan is above 'Adl (justice). While 'Adl is giving and taking according to one's share, Ihsan is giving more to others and taking less from one's own share. It involves going beyond the minimum requirement in both the quality and quantity of worship and dealings with others.

* Manifestation: Allah has prescribed perfection (ihsan) in all things, such as "killing well" or "slaughtering well," which means striving to do the action without unnecessary pain or torment.

Islamic Eschatology

Eschatology refers to the consequent existence or afterlife.

* Definition: It is the "doctrine of the last things" concerning the fate of man after death, Judgement, etc., and deals with the four last things: death, judgement, paradise, and hell. The Quranic term is al-Akhirah (the last, the end, the state of the hereafter) or Ahwal al-Akhirah (the afterlife situations).

* Core Belief: It is the fifth article of Islamic Faith—the belief in life after death, the Day of Judgment, and resurrection (Hashr).

* Significance: Belief in the afterlife is an essential condition of being a Muslim, and its denial makes all other beliefs meaningless. It is morally necessary because the present world does not offer complete compensation for good or bad actions, necessitating another world where accounts are settled in strict accordance with justice.

* Outcome: Strict adherence to an ethical lifestyle is a precondition for the Divine reward. Paradise is the eternal home for those who obey God and do righteous deeds (the Muhsinin/righteous). Conversely, disbelief and immoral behavior lead to Hell, the site of physical and lasting torment.

The Relationship Between Ihsan and Eschatology

The attainment of Ihsan is significant for the doer to obtain Allah's pleasure and leads him to Paradise.

* A person who achieves the level of Muhsin makes a strenuous effort to attain Allah's pleasure because of their feeling of being observed (Murāqabah).

* This pursuit of perfection and excellence in all obligations, which Ihsan necessitates, ultimately leads to the attainment of Paradise in the Hereafter, which is the core of Isl

amic Eschatology.

What is Adab?

Adab derives from the root word meaning "to refine, to educate, to discipline". It refers to good manners, morals, and appropriate actions that stem from Islamic teachings. It is both a quality and a process that can be learned and established.

* Importance: A person's \text{Adab} is considered a sign of their happiness and good fortune, and a lack of it is a sign of ruin. \text{Adab} is the practice of good character (\text{Akhlaq}).

Adab vs. Akhlaq

While both terms relate to ethics, they are distinct:

| Term | Description |

|---|---|

| Akhlaq (\text{أخلاق}) | Moral philosophy; the qualities that reside in the heart. It addresses why actions are proper. |

| Adab (\text{أدب}) | The actual practices of morality; the outward behavior that people show. It addresses what the proper behavior is. |

Example: Adab Towards Parents

The story of Prophet Ibrahim (A.S.) advising his father (Surah Maryam, 19:41-45) serves as a profound example of \text{Adab}:

* Respectful Invitation: When inviting his idol-worshipping father to God, Ibrahim (A.S.) used the term "O my father" (Yā \text{Abati}), conveying deep respect and love.

* Gentle Discussion: He did not insult his father or use derogatory words like "infidel". Instead, he gently pointed out the helplessness of the idols.

* Humble Guidance: He avoided belittling his father, offering his prophetic knowledge humbly to guide his father to "an even path".

* Continued Respect: Even after his father threatened to stone him, Ibrahim (A.S.) replied, "Peace will be upon you" and promised to ask Allah for forgiveness for him.

The Hadith defines the three levels of the religion:

* Islam (Submission): The five pillars are testifying to Allah's oneness and Muhammad's messengership, performing prayer (Solat), paying charity (Zakat), fasting during Ramadan, and performing pilgrimage (Hajj) if able.

* Iman (Faith): Believing in Allah, His angels, His Books, His Messengers, the Last Day, and Divine Destiny (Qadar), both good and evil.

* Ihsan (Excellence): Worshipping Allah as if you see Him, knowing that even if you cannot see Him, He sees you.

When asked about the Hour (Day of Judgment), the Prophet (SAW) stated that the questioner and the questioned knew no more about its timing. He then gave some of its signs, including:

* The slave-girl giving birth to her mistress.

* The barefooted, naked, poor herdsmen competing in raising lofty buildings.

After the man departed, the Prophet (SAW) identified him as Jibril, who had come to teach them their religion.

4. Belief in the Messengers (Rasul) and Prophets (Anbiya')

This is a core pillar of Islam.

Key Principles

* Universal Message: All messengers brought the same fundamental religion, Islam, and the message of Tawhid (worshipping Allah Alone).

* Unity: Believers must have faith in all prophets without distinction; disbelieving in one is disbelieving in all.

* Purpose: Prophets serve as guides to worship Allah, clarify the purpose of life, and establish proof against humanity on the Day of Judgment.

* Obedience: Obedience to the messenger in religious matters is considered obedience to Allah.

Prophet Muhammad (SAW)

Prophet Muhammad (SAW) was uniquely sent to all mankind and jinn and was granted the position of greater intercession.

Emulation

Muslims should emulate the prophets' exemplary virtues, such as Gratitude, Tolerance, Repentance, Equality, and Humility.

5. Belief in the Hereafter

This is the fifth and essential pillar of faith.

Core Components

A Muslim must be certain that:

* The world will end on the Last Day (al-Qiyamah).

* All people will be resurrected (al-Hashr) and presented for God's judgment.

* Every person's deeds will be reviewed.

* The virtuous will be rewarded with Paradise.

* The condemned will suffer punishment in Hell.

Significance and Effects

This belief was a universal prophetic teaching and makes all other beliefs meaningless without it. It provides motivation and accountability by driving people to measure the consequences of their actions. It also:

* Increases the love for meeting Allah; seeing Him in Paradise is the greatest joy.

* Establishes fear from Allah.

* Supports hastening toward good deeds.

* Aids in patience during hardship.

6. Belief in Qada' and Qadar (Pre-destination)

This leads to contentment even during hardship.

Definitions

* Al-Qadar: Allah's complete Knowledge, predetermination, and perfect planning of things before they happen.

* Al-Qada': The perfect execution or judgment of things when they happen.

Components of Belief

* Knowledge: Allah has total knowledge of everything that has, is, or will happen.

* Writing: Allah has recorded all knowledge of His creatures' fate in the Preserved Tablet (Al-Lauh Al-Mahfuz).

* Will: Nothing can exist without Allah's all-embracing Will.

* Creation: Allah is the Creator of everything, including death and life.

Benefits

This belief brings peace of mind, focuses one on present actions, teaches humility and contentment, and leads to total dependence upon Allah after taking necessary precautions. It also

helps eliminate bad manners like envy.

Defining Ḥikmah

* Meaning: It represents intellect, knowledge, and the ability to discern the true nature of things.

* Islamic View: It is the "lost property" of a believer and a blend of knowledge and deeds.

* Objective: To help individuals understand religion deeply and live according to its values.

The Three Pillars of Acquisition

* Niyyah (Intention): Actions are judged by their motives. A correct intention must be sincere, pure, clear, focused, and consistent.

* Amal (Deeds): Practicing acts of worship (Salah, Zakat, Fasting) consistently to demonstrate devotion to Allah.

* Ehsan (Excellence): Worshipping Allah as if you see Him, or knowing He sees you. It involves internalizing virtues like patience and humility through reflection.

Impact on Education

* Pedagogy: Using inquiry-based learning to improve higher-order thinking and help students internalize Islamic principles.

Would you like me to create a simple table comparing Niyyah, Amal, and Ehsan based on th

ese slides?

Wisdom Behind Major Ibadah

* Şalāh (Prayer): Prohibits immorality and encourages the remembrance of Allah.

* Sawm (Fasting): Develops discipline and empathy while weakening negative influences.

* Zakāh (Charity): Purifies wealth and the soul by reducing greed and supporting the needy.

* Hajj (Pilgrimage): Disciplines the believer to avoid disputes and remain devoted to good deeds.

Would you like me to focus on the specific benefits of just one of these pi

llars?

1. Essentials of Salah (Prayer)

To ensure a valid prayer, a believer must meet specific requirements and follow established rituals:

Requirements: One must be a Muslim, of sound mind, and have reached puberty. The prayer must be performed within the correct time, facing the Kiblat, while covering the aurat and being in a state of purity.

The 13 Pillars (Rukun): These range from the initial intention and Takbiratul ihram to reciting Al-Fatihah, performing ruku’ and sujud, and concluding with the final tasyahud and salam in the correct order.

Sunnah Actions: Acts like looking at the place of prostration, reciting the iftitah prayer, and saying "Amiin" enhance the prayer. If certain "Ab’adh" sunnahs (like the first tasyahud or qunut) are missed, they can be compensated with Sujud Sahwi.

Invalidators & Makruh: Prayer is broken by talking, excessive movement, eating, or losing purity. It is disliked (makruh) to pray while distracted by food, sleepiness, or the need to use the washroom.

2. Purity: Wuduk and Tayammum

Valid prayer requires ritual purification:

Wuduk: This involves six pillars: intention, washing the face, washing arms to the elbows, wiping the head, washing feet to the ankles, and following the sequence. It is invalidated by using the toilet, deep sleep, or loss of consciousness.

Tayammum: If water is unavailable or its use is harmful (due to illness or danger), one may perform Tayammum using clean dust/soil. This involves intention and wiping the face and hands.

3. Achieving Khushu' (Devotion)

Khushu' refers to a state of focus, humility, and understanding during prayer. While it is considered a Sunnah rather than a pillar, it is essential for the quality of worship.

Barriers: Feeling "was-was" (doubt/distractions) or being preoccupied with worldly love or hate.

How to Attain It:

Preparation: Use the siwak, wear clean clothes, and pray in a quiet place without distractions like food or physical discomfort.

During Prayer: Perform wuduk perfectly, understand the meaning of the recitations, minimize unnecessary movements, and maintain a calm, steady pace.

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

Al-Jihad (Striving): The inner struggle to overcome laziness and distractions.

Muhasabah (Self-Reflection): Using prayer as a moment to evaluate intentions and sins.

Iffah (Modesty): Developing the moral integrity to restrain from shameful deeds.

Tawaḍḍu (Humility): Removing pride by recognizing one's dependence on Allah.

Goal: To become mindful of Allah (Taqwa).

Universal Practice: It was prescribed for previous nations (like Jews and Christians) to ease the burden and encourage spiritual competition.

Al-Ghazali’s Three Levels of Fasting

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

Intermediary: Restraining the body (tongue, eyes, ears, hands) from sin.

Optimal: Guarding the heart from worldly distractions and focusing entirely on Allah.

Key Virtues Developed

Sabr (Patience): Building discipline through obedience, abstaining from prohibitions, and enduring trials.

Rahmah (Mercy/Empathy): Feeling the hunger of the less fortunate to inspire charity and compassion.

Ikhlas (Sincerity): Fasting is a "secret" act of worship known only to the individual and Allah.

1. Prayer (Şalāh with Khushū)

* Definition: Khushū is the presence of heart and mind; it is the "soul" of prayer.

* Purpose: To transform inner character (akhlāq) and prevent sinful behavior.

* Five Core Virtues:

* Submission (Al-Taah): Sincere obedience and discipline.

* Striving (Al-Jihad): Overcoming laziness and mental distractions.

* Self-Reflection (Muhasabah): Evaluating one's intentions and sins.

* Modesty (Iffah): Restraining oneself from shameful deeds in daily life.

* Humility (Tawaḍḍu): Removing pride through the act of Sujūd.

2. Fasting (Şiyām)

* Goal: To achieve Taqwa (God-consciousness/mindfulness).

* Three Levels (Al-Ghazali):

* Minimum: Refraining from food, drink, and sex.

* Intermediary: Keeping the tongue, eyes, and ears from sin.

* Optimal: Keeping the heart focused entirely on Allah.

* Key Virtues:

* Patience (Sabr): Building endurance and self-restraint.

* Empathy (Rahmah): Feeling hunger to inspire compassion for the poor.

* Sincerity (Ikhlas): Performing a "secret" act of worship for Allah alone.

3. Charity (Zakāh & Sadaqah)

* Definition: Zakāh means to grow, increase, and purify.

* Zakāh vs. Sadaqah: Zakāh is a compulsory pillar with specific rules; Sadaqah is voluntary and flexible.

* Dual Relationships:

* Vertical: Obedience and reliance on Allah (Tawakkul).

* Horizontal: Strengthening brotherhood (Ukhūwah) and social unity.

* Key Virtues:

* Detachment: Reducing love for material wealth.

* Social Responsibility: Actively caring for the nee

dy and reducing selfishness.