"Jibril kept advising me about the rights of the neighbor until I thought he would make him an heir."
(Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim)

Islamic scholars generally divide neighbors into three categories:

1. A neighbor who is a Muslim and a relative – has three rights: the right of neighbor, the right of kinship, and the right of Islam.

2. A neighbor who is a Muslim but not a relative – has two rights: the right of neighbor and the right of Islam.

3. A neighbor who is not a Muslim – has the right to neighbor alone.

Neighborly rights include helping them in times of need, not harming them, sharing food, showing good character, and maintaining peaceful relations. Islam teaches that a true believer is one whose neighbor feels safe from his harm.

Nickname: Aina/Bat

Matric Number: 2416108

Place of Birth: Hospital Kuala Lumpur

Date of Birth: 13 June 2002

Origin: Sungai Buloh, Selangor

Program: Kulliyyah of Architecture and Environmental Design (KAED)

University: International Islamic University Malaysia, Gombak

Language: Malay, English, Indonesia

Siblings: 1 out of 3

Interest and Hobby: Book, Reading, and Sky(astrophile)

Phone Number: 0177495465

Email: aina071888@gmail.com

Motto In My Life: make sure to take a break. Even if it's a job you love, it can be challenging at times. Take a break; it will bring your heart peace.

In Islam, insan refers to the human being as a creation of Allah ﷻ, endowed with intellect (‘aql), free will, and the capacity to choose between right and wrong. The Qur’an describes insan as both honored and tested: “We have certainly created man in the best of stature” (Qur’an 95:4), yet also capable of being “most unjust and most ignorant” (Qur’an 33:72). Humans are considered khalīfah (vicegerents) on earth, entrusted with moral responsibility to uphold justice, worship Allah, and contribute positively to society. Despite human weaknesses such as forgetfulness (nisyān) and desire, the door of repentance is always open, and the ultimate goal is to return to Allah in a state of purity and submission.

Eschatology (Ākhirah)

Eschatology in Islam refers to beliefs about the afterlife (ākhirah) and the events of the Day of Judgment (Yawm al-Qiyāmah). It includes concepts such as death (mawt), the grave (barzakh), resurrection (ba‘th), judgment (ḥisāb), Paradise (jannah), and Hell (jahannam). Muslims believe that life in this world is temporary and serves as a test. Actions and intentions will be weighed, and every soul will be rewarded or punished based on their deeds. The awareness of ākhirah is meant to cultivate taqwā (God-consciousness) and ethical living, reminding Muslims that this world is a preparation for eternal life.

Tests in life play a crucial role in distinguishing true believers from pretenders. In Islam, trials are not signs of Allah’s anger but rather a form of divine training (tarbiyah) that reveals the sincerity and steadfastness of a person’s faith. The Qur’an states, “Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested?” (Surah al-‘Ankabut, 29:2). This verse highlights that faith will inevitably be tested through various forms of hardship such as fear, loss, poverty, and challenges in upholding religious duties. True believers respond to these tests with patience, renewed submission to Allah, and strengthened reliance on Him. In contrast, those who only pretend to believe often falter and may turn away from the religion when faced with difficulty. Therefore, trials serve as a measure of genuine faith and determine who is worthy of Allah’s help and mercy in both this world and the hereafter.

Here is a summary of the key elements:

Text Summary of Ḥadīth Jibrīl:

Jibrīl asks the Prophet ﷺ:

1. What is Islam?
   The Prophet replies:
   To testify that there is no god but Allah and that Muhammad is the Messenger of Allah, to establish prayer, give zakat, fast during Ramadan, and perform Hajj if able.

2. What is Īmān (faith)?
   The Prophet replies:
   To believe in Allah, His angels, His books, His messengers, the Last Day, and divine decree—both the good and the bad of it.

3. What is Iḥsān (spiritual excellence)?
   The Prophet replies:
   To worship Allah as if you see Him, and if you do not see Him, know that He sees you.

4. When is the Hour (Day of Judgment)?
   The Prophet replies:
   The one being asked knows no more than the one asking.
   Jibrīl then asks about its signs, and the Prophet mentions:
   A slave girl will give birth to her master, and you will see barefoot, naked shepherds competing in building tall buildings.

After Jibrīl leaves, the Prophet tells the companions:

“That was Jibrīl. He came to teach you your religion.”

Significance:

This hadith outlines the three essential dimensions of Islam:

• Islam (submission through actions)

• Īmān (belief)

• Iḥsān (spirituality and excellence)

It serves as a framework for understanding both the outer and inner aspects of a Muslim's faith and practice.

The Qur’an mentions a barrier (ḥijāb or barzakh) between Paradise (Jannah) and Hell (Jahannam) in Surah al-A‘rāf (7:46):

“And between them will be a barrier, and on the heights are men who recognize each by their mark...”

This barrier, referred to as al-A‘rāf, is a raised area or partition between Heaven and Hell. It is said that certain people will temporarily remain there — those whose good and bad deeds are equal or those awaiting Allah's judgment. It symbolizes divine justice, and only Allah decides who will cross into Paradise or fall into Hell. Ultimately, the barrier reflects the clear moral and spiritual divide between the righteous and the wicked.

Difference Between Rasūl and Nabī

In Islamic terminology:

• A Nabī (Prophet) is someone chosen by Allah to receive revelation and guidance for himself and his people, but he is not necessarily commanded to convey a new message or scripture.

• A Rasūl (Messenger), on the other hand, is a Nabī who is given a new Shariah (law) or scripture and is specifically sent to deliver that message to a people who may have rejected previous messages.

Every Rasūl is a Nabī, but not every Nabī is a Rasūl. For example, Prophet Muhammad ﷺ is both the final Rasūl and Nabī, while Prophet Hārūn (Aaron) was a Nabī but not a Rasūl in the same way Mūsā (Moses) was.

Dr. Zulkifli Mohamad Al-Bakri, Menzahirkan Kualiti Ihsan dalam Ibadah dan Perbuatan
https://zulkiflialbakri.com/7545-menzahirkan-kualiti-ihsan-dalam-ibadah-dan-perbuatan/