In our daily lives, adab—good manners and proper etiquette—often seems like something small, just a matter of politeness. But in truth, adab carries deep hikmah (wisdom) that shapes our character, relationships, and even our connection with Allah.

1. Adab with Allah

The first and highest form of adab is with Allah. This means humility in worship, sincerity in our prayers, and gratitude in every blessing. When we practice adab with Allah, we acknowledge our position as His servants, which nurtures taqwa (God-consciousness).

2. Adab with People

Good manners toward others bring harmony and respect in society. A kind word, a smile, or simple patience can strengthen bonds more than wealth or status. Adab teaches us to listen before speaking, to forgive instead of holding grudges, and to value others’ dignity.

3. Adab with Knowledge

Seeking knowledge without adab leads to arrogance. Scholars of the past emphasized manners before mastery—showing respect to teachers, books, and the process of learning. With adab, knowledge becomes a light that guides, not a tool for pride.

4. Adab with the World

Even in dealing with nature and possessions, adab plays a role. Using resources wisely, not wasting food, and treating animals kindly are all reflections of gratitude. The wisdom here is balance and responsibility as khalifah (caretakers) of the earth.

Conclusion

The hikmah of adab is that it beautifies our faith and character. It teaches us humility, respect, and balance. Without adab, knowledge and actions lose their true value. But with adab, every deed—small or big—becomes a source of blessing.

Assalamualaikum and hello! Let me introduce myself to you guys!

Name: Ahmad Darwish bin Razman

Age: 18 years

Home town: Kemaman, Terengganu

Matric No.: 250337

Mahallah: Zahrawi

Course: FENG

Contact No: 0197355676

Usrah Assist: Br. Nik Zahran

Usrah Group: Group 126

Hobby:

-Basketball

This week centered on Hadith Jibril, where Angel Jibril questioned the Prophet ﷺ about Islam, Iman, and Ihsan. The hadith is crucial as it summarizes the essence of our religion. It strengthens our bond with Allah, improves our relationships with others, purifies the soul from sins anda help us live as true servants of allah

The discussion moved to the Pillars of Islam and Hadith Arba’in Nawawi (Hadith 2). We revised the meaning of having faith in Allah, in the angels He created, and in His revealed books. These beliefs remind us of Allah’s power, the obedience of His angels, and the guidance given through His scriptures, especially the Qur’an which is preserved for mankind.

We then covered the rest of the Pillars of Iman: belief in the messengers, in the Last Day, and in divine decree (Qada’ and Qadar). Surah Nuh (verses 1–28) was discussed to highlight the story of Prophet Nuh’s perseverance in da’wah. We also went through the stages of Qiyamah to remind us of accountability in the Hereafter. The concept of Qada’ and Qadar taught us to accept Allah’s decree with patience and gratitude.

This week focused on Ihsan, the highest level of faith. Surah Al-Isra (22–39) guided us on ethical behavior such as avoiding shirk, respecting parents, and living morally. We explored how Ihsan can be practiced daily: praying with sincerity, helping others, speaking truth, and working honestly. A short reminder on heaven and hell was also given, motivating us to strive for Jannah and avoid sins that lead to Jahannam.

Our final topic emphasized adab. From Surah Maryam (41–50), we learned how Prophet Ibrahim (AS) showed respect in his conversation with his father, teaching us how to behave towards parents. We also learned the manners toward neighbours and society, such as kindness, cooperation, and avoiding harm. As students, adab is shown by respecting teachers, focusing in lessons, and being humble while seeking knowledge.

strengthening taqwã; together, they shape moral character, protect against sin, and guide believers toward closeness with Allah and His pleasure.

obedience, moral integrity, and a strong Islamic personality that lives beyond the prayer itself.

enduring trials, while also instilling mercy and empathy (rahmah) by making one feel the hunger of the less fortunate and encouraging generosity. Al-Ghazäli explained its levels: the basic abstention from food and intimacy, the higher level of guarding the body from sins, and the optimal level of purifying the heart from worldly distractions-showing that true fasting is both physical restraint and spiritual refinement.