Programme : Foundation in Arabic (BAR)

School : SAM Paya Jaras, Sungai Buloh

Hobby : Analysing and mastering the Arabic language to delve deeper into the wisdom of Islam.

E-Mail : muhdfathullah06@gmail.com

إنّ الحمد للّه نحمده ونستعينه ونستغفره ونعوذ باللّه من شرور أنفسنا ومن سيّئات أعمالنا مَن يهده اللّه فلا مضلّ له ومن يضلل فلا هادي له. أشهد أن لا إله إلا الله وحده لا شريك له وأشهد أنّ سيدنا محمدا عبده ورسوله. اللّهم صلّ على سيّدنا محمد وعلى آله وأصحاب أجمعين

﴾إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴿

"Allah and His angels send blessings to the Prophet. O you who believe, call for blessings on him, and for greetings of peace."

عن أبي هريرة رضي الله عنه عن النبي ﷺ قال : ...ومن سلك طريقا يلتمس فيه علما سهّل اللّه له به طريقا إلى الجنّة... . (رواه مسلم)

The hadith explains the significance of seeking knowledge and the rewards that come with it. However, pursuing knowledge requires several conditions. One of the teachings of the Messenger of Allah states that "whoever takes a path to seek knowledge, Allah will make it easier for them to find a path to Paradise".

In seeking knowledge, it is essential to have a guide, specifically a teacher. Without the guidance of a teacher, we may find ourselves led astray by the whispers of Satan.

Therefore, we should uphold noble morals in seeking knowledge, particularly towards our teachers, as their status is significant in the sight of Allah.

قال اللّه تعالى في سورة المجادلة آية 11 : يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

Meaning : Allah will raise those who have believed among you and those who were given knowledge, by degrees.

Among the examples of manners when seeking knowledge is not to speak rudely, obnoxiously and disrespectfully to others, regardless of whether they are comrades in arms or guides who help us in learning.

وروى الشّيخان (البخاري ومسلم) عن عبد اللّه بن عمرو قال : لم يكن رسول اللّه ﷺ فاحشا ولا متفحشا، وكان يقول : إنّ من خياركم أحسنكم أخلاقا

and narrated by al-Bukhari and Muslim from 'Abdullah bin 'Umar he said: none of our prophet Muhammad ﷺ is despicable and he does not despise people and it is our prophet ﷺ who said: the best of you is the one with the best manners.

AL-QUR'AN AS A GUIDANCE

عن أبي رقيّة تميم بن أوس الداري رضي اللّه عنه أنّ النبيّ ﷺ قال : الدين النصيحة قلنا لمن؟ قال : للّه ولكتابه ولرسوله ولأئمّة المسلمين وعامّتهم. (رواه مسلم)

From Abi Ruqayyah Tamim bin Aus Ad-Dari, that the prophet ﷺ said: religion is advice. we say: for whom? he said: for Allah and for his book and for his messenger and for the imams of the Muslims and for their people.

The meaning of advice for his kitab is to believe in the truth by doing good deeds according to instructions and teachings. The Qur'an is a word that was revealed to its messenger which is not the same as human words and cannot be imitated by anyone.

قال اللّه تعالى في سورة الإسراء آية 88 : قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."

Then believing in his kitab requires that his honor be glorified and raised by looking at the merits of all books, by reading the verses in the right way, by understanding their meaning and seeking their secrets and wisdom ; delve into his knowledge, observe his laws and adapt to his teachings and be confident that his Qur'an is a guide to life forever in all places and times.

اقرءوا القرآن فإنّه يأتي يوم القيامة شفيعا لأصحابه. (رواه مسلم)

Meaning : You should read the Qur'an, that it (the Qur'an) will come on the Day of Resurrection to intercede for whoever reads it.

:عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ أَيْضًا قَالَ

بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه و سلم ذَاتَ يَوْمٍ، إذْ طَلَعَ عَلَيْنَا رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ، شَدِيدُ سَوَادِ الشَّعْرِ، لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ، وَلَا يَعْرِفُهُ مِنَّا أَحَدٌ. حَتَّى جَلَسَ إلَى النَّبِيِّ صلى الله عليه و سلم . فَأَسْنَدَ رُكْبَتَيْهِ إلَى رُكْبَتَيْهِ، وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ، وَقَالَ: يَا مُحَمَّدُ أَخْبِرْنِي عَنْ الْإِسْلَامِ. فَقَالَ رَسُولُ اللَّهِ ﷺ الْإِسْلَامُ أَنْ تَشْهَدَ أَنْ لَا إلَهَ إلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ، وَتَصُومَ رَمَضَانَ، وَتَحُجَّ الْبَيْتَ إنْ اسْتَطَعْت إلَيْهِ سَبِيلًا. قَالَ: صَدَقْت . فَعَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ! قَالَ: فَأَخْبِرْنِي عَنْ الْإِيمَانِ. قَالَ: أَنْ تُؤْمِنَ بِاَللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ. قَالَ: صَدَقْت. قَالَ: فَأَخْبِرْنِي عَنْ الْإِحْسَانِ. قَالَ: أَنْ تَعْبُدَ اللَّهَ كَأَنَّك تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك. قَالَ: فَأَخْبِرْنِي عَنْ السَّاعَةِ. قَالَ: مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنْ السَّائِلِ. قَالَ: فَأَخْبِرْنِي عَنْ أَمَارَاتِهَا؟ قَالَ: أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا، وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ. ثُمَّ انْطَلَقَ، فَلَبِثْتُ مَلِيًّا، ثُمَّ قَالَ: يَا عُمَرُ أَتَدْرِي مَنْ السَّائِلُ؟. ‫‬قُلْتُ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: فَإِنَّهُ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ [رَوَاهُ مُسْلِمٌ]

(Pillar of Islam)

Based on the following hadith, a person who came earlier asked the Prophet about Islam, and the Prophet responded as stated in the hadith. The first pillar is the declaration of the two words of shahadah. The second is establishing prayer. The third is giving zakat. The fourth is fasting during the month of Ramadan. The fifth is performing Hajj to the Baytullah, if one has the ability according to Sharia.

These five pillars of Islam are essential for someone to be considered a Muslim and provide protection from the wrath of God when fulfilled to the best of one's ability, along with the implementation of related Sharia laws.

(Pillar of Iman)

In the hadith, the Prophet ﷺ explained the pillars of iman: believing in God, His angels, all His books, His messengers, the Hereafter, and the destiny of good and evil.

There are six pillars in total, which form the basis of the 'akidah or belief of Muslims. Faith means belief or tasdiq. Iman means :

(التصديق بالقلب ، والإقرار باللسان ، والعمل بالأركان)

believe with the heart, confess with the tongue and implement with all the pillars.

(Ihsan)

Ihsan, as mentioned in this hadith, means to worship Allah as if you see Him. If you cannot see Him, then know that He sees you.

Worshiping Allah entails devoting oneself to Him through worship that is performed in the best manner, both outwardly (zhahir) and inwardly (bathin). Worship conducted with the nature of ihsan is offered solely to Allah, not to others or for the sake of others.

(Doomsday / As-Sa'ah)

Doomsday, or as-sa'ah, as mentioned by Jibril in his question to the Prophet ﷺ, is a day that will undoubtedly come, though the exact time is known only to Allah. Even the Prophet ﷺ himself did not know when it would occur, as explained in his hadith.

While the timing of Doomsday is unknown, it is certain to come. However, there are signs, as the Prophet ﷺ indicated in his response to Jibril:

• When slaves give birth to their masters.

• When poor people, who previously had no shoes or clothing and lived by herding goats, are able to build luxurious structures.

  
  

REFLECTION

1. Every religious person must learn religious teachings and understand them so that they can believe (i'tiqad) and perform good deeds ('amal) in the way that Allah and His Prophet ﷺ intend.

2. A knowledgeable person, when asked about an unfamiliar religious matter or ruling, should respond correctly by saying, "I don't know," rather than providing incorrect answers or attempting to cover up their lack of knowledge.

1) BELIEF IN ALLAH

Believing in Allah ﷻ means acknowledging His existence as an absolutely perfect God, the creator of this world, the organizer of its rules, and the guide for its journey. He is a God who must be worshiped and recognized for His glory and power, and whose laws must be obeyed.

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ

So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin.

2) BELIEF IN MALA'IKAH (THE ANGLES)

Believing in all Mala'ikah is obligatory. Mala'ikah are made of light; neither male nor female. Always obey God. Comply with assigned tasks.

The angels are many, among them : Jibril , Mika'il , Israfil , 'Izra'il , Munkar and Nakir , Ridhwan , Malik , Raqib and 'Atid.

About the obedience of angels, Allah ﷻ said

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ

يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels [as well], and they are not arrogant.

They fear their Lord above them, and they do what they are commanded.

3) BELIEFE IN KUTUB (THE BOOKS)

Believing in all the kutub of Allah ﷻ is obligatory. His books include the Psalms (Zaboor) revealed to Prophet Dawood, the Torah revealed to Prophet Musa, the Gospel (Injil) revealed to Prophet 'Isa, and the Qur'an revealed to Prophet Muhammad ﷺ.

Those who believe in the original truth of those books, which are all from God, and believe in the last book revealed to Prophet Muhammad ﷺ, which is the Qur'an. The Qur'an contains as many as 30 juzu', 114 surahs, 6616 verses (according to Ibn Abbas), 77439 words, and 325345 letters, and also contains as many as 500 legal verses according to Imam Ghazali and others.

The Qur'an is fundamentally a book of guidance that illuminates the path to a fulfilling life for believers who follow its teachings. Those who read it do so not merely as a form of dhikr or for other purposes; they should also articulate its letters with their tongues, contemplate its meanings with their minds, and internalize its lessons with their hearts.

REFLECTION

1. Joy and intercession and the angel's request for forgiveness to the believers.

   
   

   إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

   Indeed, those who have said, "Our Lord is Allah " and then remained on a right course - the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.

4) BELIEFE IN RUSUL AND ANBIYA' (THE MESSENGERS AND THE PROPHETS)

Believing in all the rusul is one of the foundations of iman, just like the other foundations. The messengers are the ones who convey the principles of religion to mankind. Because they, no matter how high the level of intellect, are unable to obtain religion and its essence. Because religion cannot be found by the power of reason. Reason can only think of what has been pointed out by religion.

The obligation to all the rusul is obligatory according to the Qur'an

آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ

The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers."

5) BELIEFE IN QIYAMAH (THE RESURRECTION DAY)

Believing in the resurrection day is obligatory. Denying it is kufr. On that day all human deeds will be resurrected and counted to be given a reward according to 'amal, good will be rewarded with good, and evil will be rewarded with evil.

Resurrection day which is the day of retribution. While the world day is the day that exists now, which is the day of performing charity and work. The absence of charity and good work today causes loss and regret in the future.

For us Muslims there are two days; the day of the world and the day of the hereafter. And the real life is in the hereafter (akhirah).

وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ

And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter - that is the [eternal] life, if only they knew.

Humans will be gathered there after death and resurrected to face new life problems. The mu'min certainly know how difficult things are to be found. But the way to overcome it is shown and explained by religion.

6) BELIEFE IN QADA' AND QADR

Believing in good and bad destiny, whether it has happened and what is happening and will happen, is from the determination of Islam.

Believing in fate means believing that Allah ﷻ knows the journey of his servants and supervises their affairs and administers their affairs, and believes that everything that happens in nature is with his permission. And that whatever concerns man whether beneficial or harmful is by his will (iradah) and omnipotence (qudrah).

مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

No disaster strikes except by permission of Allah. And whoever believes in Allah - He will guide his heart. And Allah is Knowing of all things.

Ihsan is defined as the perfection of the work that a Muslim does, and making every effort to achieve that, because any work done for the sake of ِAllah Ta'ala must be complete and perfect. The prophet Muhammad ﷺ defined Ihsan in a hadith :

أن تعبد الله كانّك تراه فإن لم تكن تراه فإنّه يراك

Worship ِAllah as if you see Him, and if you do not see Him, He sees you.

ِAllah Ta'ala also mentioned ihsan in many verses in Qur'an. He said:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.

ِAllah Ta'ala does ihsan to the Muslim in return for his goodness to the Rabb of the Worlds, Allah Ta'ala said in His verses:

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ

Is the reward for good [anything] but good?

ESCHATOLOGY

Eschatology is a part of theology and philosophy concerned with what are believed to be the last events before the end of the world in several religions. Eschatology refers to several future events predicted in sacred texts or folklore. Related topics include the Messiah or Messianic Age and the Last Day. Eschatology and apocalypse are associated with a violent end of the world, and see Christian and Jewish eschatology the end of time as Allah's completion of the creation of the world.

Many of us wonder when the Day of Resurrection will occur, but no one knows the date, while Islamic eschatology, the science of prophecies, the minor signs of the Hour and the major signs of the Hour that are close to occurring, and several verses of the Holy Qur’an mention some details of the Day of Judgement.

The main topic of Surah Al-Qiyamah is the Resurrection. The hadiths of the Prophet and the comments of Muslim scholars such as Al-Ghazali, Ibn Kathir, Ibn Majah, Al-Bukhari and Ibn Khuzaymah describe the events of the Great Tribulation. The Day of Judgment has several names, including the Last Day, the Hour and the Certainty.

The hadiths are more specific than the Quran, describing 12 major signs of the Day of Judgment and the Last Day, when "chaos" and great devastation will occur on earth as well as in heaven. Some of the major events revolve around the figures of Jesus and the Mahdi. The Mahdi will establish a 7-year rule in Medina, based on justice and the straight path, while Jesus will descend from heaven and fight the Antichrist. These two figures will liberate Islam from extremism and weakness. The two events will be followed by years in which people will live according to the values Islamic.

Parents are individuals who deserve great respect from everyone, as they are the ones who give birth to, nurture, educate, care for, and understand their children's behavior better than anyone else, even better than their friends.

Therefore, a child must uphold proper etiquette towards both parents by not raising their voice in front of them, avoiding a sullen or sour expression during interactions, responding promptly when they call, and always praying for their well-being and forgiveness.

Children also have the responsibility to assist their parents without waiting for them to shout for help, offering their support with sincerity. In reality, the help that children provide can never fully repay the sacrifices of their parents, even if they were to offer mountains of gold in return. However, it is not wealth that parents crave, but rather the success of their children that brings them joy.

ADAB TOWARDS NEIGHBOURS AND SOCIETY

عن أبي هريرة رضي اللّه عنه أنّ رسول اللّه ﷺ قال : ...ومن كان يؤمن باللّه واليوم الآخر فليكْرم جاره ... (رواه البخاري ومسلم)

"And whoever believes in Allah and the Last Day, let him honor his neighbor."

The Prophet Muhammad ﷺ emphasized the importance of honoring neighbors, linking it to the demands of faith. This means that true and complete faith requires us to treat our neighbors with respect and kindness, in accordance with their rights.

Honoring neighbors is a fundamental aspect of good character. A person who respects their neighbor embodies noble manners. Regarding the closeness of this relationship, the Prophet Muhammad ﷺ once said:

ما زال جبريل يوصيني بالجار حتّى ظننتُ أنّه سيورّثه

"Jibril kept advising me about the neighbor until I thought he would be given a share of the inheritance."

There are also hadiths that highlight the importance of consideration in relationships with neighbors. One such hadith states, "A person is not a true believer if they are full while their neighbor is hungry." The Prophet Muhammad ﷺ once advised Abu Dharr al-Ghifari, saying, "When you prepare soup, add more water to it and share it with your neighbor."

ADAB AS STUDENT

Students need to maintain respectful language, speaking politely and avoiding harsh words towards their lecturers and peers. It is also crucial for students to focus on their studies and not get distracted by unproductive activities. For instance, engaging in romantic relationships, playing video games excessively, or scrolling through social media for hours on end.

Neglecting their studies can lead to many negative consequences, such as disappointing parents who work hard to provide for their children's education. Additionally, students risk jeopardizing their own future by failing to utilize their time in ways that enhance their self-worth and personal growth.

SUSTAINABILITY IN ISLAM

Sustainability in Islam encompasses the ethical and responsible management of resources, highlighting the importance of balancing human needs with environmental preservation. Central to this concept is the principle of stewardship (Khilafah), which designates humans as caretakers of the Earth, responsible for maintaining the natural balance.

Another key principle is moderation (Wasatiyyah), which encourages mindful consumption and warns against excess and wastefulness. Islam emphasizes respect for creation, asserting that all living beings are part of Allah's creation and should be treated with dignity and compassion.

Furthermore, sustainability promotes community well-being, recognizing that sustainable practices not only benefit individuals but also support the health of communities and future generations. This is closely tied to environmental responsibility, as Islamic teachings advocate for the protection of the environment and prohibit harmful practices that lead to pollution and degradation.

In summary, sustainability in Islam harmonizes spiritual values with practical actions, fostering a balanced relationship between humanity and the natural world.

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The wisdom (hikmah) gained from worship (‘ibadah) does not come automatically but must be cultivated through a conscious approach. This process involves three essential elements:

1. Setting the Right Niyyah (Intention)

عَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ: إنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى

"Actions are according to intentions, and everyone will get what was intended." (Hadith – Bukhari & Muslim)

• Aligning with Allah’s Will: Worship must be done solely for the sake of Allah, not for social approval or personal gain.

• Purifying the Soul: A sincere intention helps to remove hypocrisy (nifaq) and arrogance (ujub).

• Giving Meaning to Worship: Without the right intention, acts of worship become empty rituals rather than spiritual nourishment.

Two people may perform salah side by side, but the one who prays with sincerity and humility will gain more benefit than the one who merely goes through the motions.

2. Applying the Right ‘Amal (Practices)

عَنْ عَائِشَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ "‏ مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ ‏"

"Whoever innovates something in this matter of ours (i.e. Islam) that is not part of it, will have it rejected." (Hadith – Muslim)

• Following the Sunnah: Worship must be performed as taught by the Prophet ﷺ to ensure it is valid and acceptable.

• Ensuring Effectiveness: Proper practice ensures that the spiritual and moral benefits of ‘ibadah are realized.

• Developing Discipline: Worship is a structured practice that instills discipline, patience, and perseverance.

Fasting in Ramadan is not just about abstaining from food and drink but also from bad behavior. Without proper conduct, the true purpose of fasting to attain taqwa may not be achieved.

3. Internalising Ihsan (Positive Virtues)

قَالَ يَا رَسُولَ اللَّهِ، مَا الإِحْسَانُ قَالَ ‏"‏ الإِحْسَانُ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ ‏"‏‏.‏

"The man again asked, "O Allah's Messenger (ﷺ) What is Ihsan (i.e. perfection or Benevolence)?" The Prophet (ﷺ) said, "Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you." (Hadith – Bukhari & Muslim)

• Spiritual Awareness: Ihsan fosters a deep connection with Allah, making ‘ibadah more heartfelt and meaningful.

• Character Development: True worship transforms a person’s character, making them kinder, more patient, and more grateful.

• Living with Purpose: When ‘ibadah is done with ihsan, it extends beyond rituals and becomes a way of life, influencing how we interact with others and how we handle challenges.

A person who internalizes ihsan will not just give zakah as a financial duty but will do so with genuine care for the poor, ensuring their needs are met with kindness and respect.

The full benefit of ‘ibadah is achieved when niyyah (intention), ‘amal (correct practice), and ihsan (positive virtues) come together. Worship is not just about fulfilling obligations but about spiritual transformation, guiding believers to live with sincerity, discipline, and excellence in every aspect of life.

﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿

In Malay, the word "puasa" has existed since the Quran was translated. Its first meaning is not eating, the second is not drinking, and the third is not engaging in intercourse from dawn until maghrib. Thus, the word "puasa" is used for the word "الصيام".

Abdullah bin Mas'ud said: Allah Ta'ala guides the Mu'min or those who have faith because He knows that only those who believe are capable of bearing His commands.

Based on the verse, we know that fasting is not a new rule in religion. The Torah also contains verses praising those who fast and encouraging its followers to do so, but without detailed instructions.

Prophet Musa once fasted for 40 days. The Jews fast for a week to commemorate the destruction and occupation of Jerusalem. On some days, they fast on the 10th day of the 7th month from day until night.

As for the Injil, fasting should not be done for show, such as always oiling the hair and washing the face to avoid looking disheveled. There are also fasts that restrict certain foods, such as abstaining from meat, fish, eggs, or dairy. According to the old testaments, they ate only once a day. As for the new testaments, they begin fasting from midnight until midday.

Hindus also practice fasting. Buddhists fast for a whole day, starting from noon, and are only allowed to drink.

Fasting is an important religious practice in every faith. After Prophet Muhammad ﷺ was sent, he established the fasting law of Ramadan and encouraged other forms of fasting (sunah).

The benefit of fasting is training oneself in self-control. Through fasting, not only is forbidden food prohibited, but even permissible food cannot be consumed. Additionally, it helps restrain one's desires, as stated in the Prophet's hadith: "Fasting is half of patience." (Narrated by Ibn Majah).

The difference between Islamic fasting and that of other religions is "لَعَلَّكُمْ تَتَّقُون" (so that you may attain piety). In Hinduism and Buddhism, it is called "raga", which involves self-mortification. As long as "raga" remains strong, one has not yet reached a high spiritual level (nirvana). Even Buddha Gautama fasted until he became extremely thin under the Bodhi tree.

Nasrani fast by abstaining from marriage or remaining celibate continuously.

Fasting in Islam aims to increase taqwa (piety) by abstaining from eating, drinking, and intercourse, as well as controlling speech, sight, and hearing, while increasing acts of worship.

Fasting is not just about refraining from eating and drinking (just keeping the stomach empty) until iftar, only to overindulge as if spending for a month or even a year. The Prophet ﷺ broke his fast simply with dates and cool water to teach self-control so that the true purpose of fasting (taqwa (piety)) can be truly felt.

Buya Hamka said: It can be concluded that fasting, as a pillar of Islam, is inseparable from Islam itself. This is because it is well known that Islam means surrendering oneself to Allah. Therefore, the self that is surrendered to Allah must be tazkiah (purified) both spiritually and physically. It must always be trained, nurtured, and continuously renewed in awareness.

The first thing to be questioned on the Day of Judgment is prayer (salah). The condition for a valid prayer is purification (taharah). One commonly overlooked matter is clearing the throat after urination. Indeed, there will be people who are punished for not maintaining cleanliness.

The issue of praying while wearing a jersey: The best clothing is one without advertisements on the back, as it may distract the person behind and affect their khushu' (concentration in prayer). Clothing must also be clean during worship.

There is a story of a Badwi who urinated in the mosque. The Prophet ﷺ kindly told him that the mosque is a place of cleanliness.

﴾ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿

Asy-Syaukani said: Khushu' is fear and calmness.

﴾ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ ﴿

Khushu' is not only in the heart but also in the body, including the eyes. Ibn Qayyim Al-Jawziyyah said about khushu': It is the heart standing before its Lord with full humility and self-submission.

The way to attain khushu' is by preparing both mentally and physically, clearing the mind of distractions, perfecting wudhu', and wearing clean clothing. One should understand the meaning of the recitations in salah, salah in a quiet and pure place, and stay away from disturbances such as mobile phones. Practicing ihsan, which is to worship Allah Ta'ala as if one sees Him, also helps in achieving khushu'. Scholars advise to consider each salah as if it were the last before death and not to rush through it. The Prophet ﷺ emphasized the importance of salah at the earliest time when asked about the best deed. He also encouraged the use of siwak, saying that if it were not difficult for his Ummah, he would have commanded them to use it before every wudhu'. Furthermore, if food is ready and one is hungry, it is recommended to eat first. One should also not salah while holding in the urge to urinate or defecate, as the Prophet ﷺ said, "There is no salah in the presence of food."

In the time of the Salafus Soleh, even as they removed their shoes outside the mosque, they had already left behind thoughts of the worldly life.

The effect of khushu' in salah is that it enhances the quality of the salah itself.

The cause of lacking khushu' in salah, as Ibn Taymiyyah said, is that excessive whispers (waswas) come from an abundance of doubts (shubuhat) and desires (shahawat).

There is a story about Amir bin Abdullah while he was performing qiyamul-lail. Suddenly, a snake crawled under his robe, but it did not bite him. Later, someone asked him, "Why didn’t you strike the snake?" He replied, "I am ashamed before Allah if I fear anything other than Him."

How many of our salah, out of the many we have performed, were truly filled with khushu'?

It is during salah that we suddenly remember things we had forgotten at other times, such as a lost item or the tasks we need to complete afterward.

Dr. Zulkifli Al-Bakri said regarding the ruling on khushu' in salah: Khushu' is necessary, but if one does not attain it, they will not receive a great reward.

The ruling on khushu' in salah is that it is sunnah hai’ah. Khushu' can be compared to entering a premises that requires a membership card.

It is not only during salah that we must be obedient, but we must also remain obedient outside of salah.

A mukmin must always strive to maintain khushu' in salah and not give up in achieving it. A believer does not fall into the same hole twice, or as the Malay proverb says, "Pisang tidak berbuah dua kali" (Lightning doesn’t strike the same place twice). How does khushu' in salah lead us to obedience? Imagine this analogy: when we make a mistake with our family and get scolded, we naturally become afraid to repeat the same mistake.

Another example is when we need to submit an assignment, we will surely put in our best effort to achieve high marks. Similarly, in salah, we must "submit" our salah with khushu' to receive the best rewards.

A simple proof of the importance of khushu' can be seen in Maqasid Shariah. If we do not strive for khushu' in salah, are we not neglecting the principle of Hifz ad-Din (preserving the religion)?

By nature, everything we aspire to requires some form of sacrifice. The same applies to salah, we must sacrifice by letting go of distractions unrelated to it. If we are unable to attain khushu' completely, we should try again in the next salah, and again, and again, until the end of our lives. Khushu' itself is a test, just as our daily lives are never free from trials.

We often think that there are others who are better than us, but in reality, we do not need to reflect on others, only on ourselves. Therefore, every time we lack khushu', we should reflect and evaluate ourselves again. We pray not for others, but for our own "marks" as well.

Do not damage our communication with Allah Ta'ala, as it can reduce our "marks".

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Truly those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

The difference between zakat and tax is that tax is imposed on specific goods with a rate determined by the government, whereas zakat is an obligation with a rate determined by Allah Ta'ala.

The difference between zakat and sadaqah is that zakat is obligatory for Muslims who meet the required conditions, while sadaqah is recommended for every Muslim. The rate of zakat is determined by Allah, whereas Allah does not specify the exact amount for sadaqah. Zakat is divided into two types: Zakat Fitrah and Zakat Amwal, while sadaqah is also divided into two types: Infaq and Waqf.

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower.

The values contained in zakat and sadaqah include:

• Tawakkul (trust) in Allah – believing that Allah is the provider of sustenance for His creations.

• Self-discipline – training oneself to resist selfish desires.

• Faith in Allah’s compensation – believing that Allah will replace the given wealth, either in this world or the Hereafter, in the same form or a different one.

• Increasing love and compassion – fostering kindness and empathy among people.

• Avoiding resentment from others – preventing ill feelings from those around us.

The hadith of Ibn Umar (may Allah be pleased with him and his father), in which the Prophet ﷺ said:

المسلم أخو المسلم لا يظلمه ولا يسلمه، ومن كان في حاجة أخيه كان الله في حاجته، ومن فرج عن مسلم كربة فرج الله عنه بها كربة من كرب يوم القيامة، ومن ستر مسلمًا ستره الله يوم القيامة

A Muslim is a brother of (another) Muslim, he neither wrongs him nor does hand him over to one who does him wrong. If anyone fulfills his brother's needs, Allah will fulfill his needs; if one relieves a Muslim of his troubles, Allah will relieve his troubles on the Day of Resurrection; and if anyone covers up a Muslim (his sins), Allah will cover him up (his sins) on the Resurrection Day.

If we have a friend whose faults or past mistakes we are aware of, we should not expose them. We do not know their current relationship with Allah—perhaps they have already repented. In fact, spreading their faults could be even worse than the sin they committed. Let us not forget that in the Hereafter, we will be held accountable for every action we took in this world.

Worship in Islam (‘ibadah) is not only an obligation but also a means of spiritual purification, moral development, and social harmony. The wisdom behind different forms of worship is highlighted in various verses of the Qur’an.

1. Salah (Prayer) – Surah Al-Ankabut (29:45)

ٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِنَ ٱلۡكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِۗ وَلَذِكۡرُ ٱللَّهِ أَكۡبَرُۗ وَٱللَّهُ يَعۡلَمُ مَا تَصۡنَعُون

"Recite, [O Muhammad], what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do."

2. Sawm (Fasting) – Surah Al-Baqarah (2:183)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُون

"O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous."

3. Zakah (Charity) – Surah At-Tawbah (9:103)

خُذۡ مِنۡ أَمۡوَٰلِهِمۡ صَدَقَةٗ تُطَهِّرُهُمۡ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٞ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

"Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah‘s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing."

4. Hajj (Pilgrimage) – Surah Al-Baqarah (2:197)

ٱلۡحَجُّ أَشۡهُرٞ مَّعۡلُومَٰتٞۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ يَـٰٓأُوْلِي ٱلۡأَلۡبَٰبِ

"Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do – Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding."

Every act of worship in Islam carries deep wisdom and benefits for individuals and society. Salah instills discipline, sawm nurtures self-restraint, zakah promotes social justice, and hajj reinforces unity and submission to Allah. By understanding these wisdoms, believers can deepen their appreciation of ‘ibadah and strive to implement its values in their daily lives.

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