Category Archives: Education


The sacrifice of one’s life and wealth is the most superior expression of submission to Allah; nothing beyond such sacrifice. However, volunteer offering of one’s life and wealth requires an utter submission to Allah. One can acquire such submission through letting Islam regulate one’s life in all of its affairs. Shiekh Muhammad Sa’eed Raslan, a Salafi Egyptian scholar, reiterates a statement in many of his speeches which maintains, “One should hand over his life’s reins to the Islamic religion in order for it to have a complete control over one’s life; it directs one’s life wherever it heads in any direction.” By observing this, the sacrifice of one’s life and wealth will be a very easy and smooth task, or more properly, a beloved pleasure that one presents with a loving heart.

Abdullah Ibrahim Omran al-Misri.


Imam al-Albani noted a very subtle point we mostly don’t pay attention to. Many of us highlight, when studying, the key word that we find significant. We manage to put a line under it. Imam al-Albani draws our attention that this habit is derived from the disbelieving Europeans or Westerners in general.

He said, “To highlight a keyword on the top of the word is the custom of our scholars following the method of Hadith scholars; whereas highlighting a keyword under it is the habit of the disbelieving Europeans and we are commanded to contradict them.”

Source: The life of al-Albani and his heritage: (2/465).

Translation and additional notes by: Abdullah Ibrahim Omran al-Misri.

Teaching The Women Their Religion – Shaykh Taamir Fatooh

Teaching The Women Their Religion – Shaykh Taamir Fatooh (May Allah preserve him and his family upon good).

The shaykh began his advice by saying, Teach your wives and your women Aqeedah (Islaamic Creed) and Tawheed (To single out Allah in all acts of worship).  Begin by teaching them from the small and short texts of Aqeedah and Tawheed, like Thalaathatul-Usool (The Three Foundations),  Al-I’tiqaad (Creed) and Usoolul-Eemaan (Foundations of Faith).  Teach them Al-Usool (the foundations).

Teach them slowly and easily.  Be patient with them.  Teach them Asmaa’ullah wa Sifaatullah  (Allah’s names and Allah’s Attributes).  Educate them in regards to Allah’s place and status.  Teach them about His Ilm (Knowledge).  Teach them Khawf (Fear)and Khashyah (Reverence) of Allah.  Teach them Rajaa’ (Hope) and Mahabbah (Love) of Allah.  Teach them about His Rahmah (Mercy).

Educate them about Wudhoo.  Teach them Salaah (Prayer) and Sawm (Fasting).  Teach them Arkaanul-Islaam (Pillars of Islaam).  Teach them Tawakkul (Reliance) upon Allah and Ibaadah (Worship).  Teach them slowly and gently.

Translated by:  Aboo Abdir-Rahmaan Abdur-Raqeeb


Allah says, “So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”  [Al-Kahf:110]

Ibn al-Qayyim commented, “The righteous deed is the only one that receives acceptance from Allah. That deed must fulfill two conditions:

1- It must be consistent with the Sunnah of the Prophet (peace be upon him).

2- It must be devoted to Allah solely.

A person must have knowledge in order for him to perform such deed with its integral conditions. The intention solely is insufficient if it lacks knowledge of the Sunnah of the Prophet [peace be upon him] as well as determination solely is insufficient if it lacks knowledge of Allah . Therefore, an action devoid of knowledge is invalid; knowledge is the authentic token for sincerity and consistency with the Sunnah.”

Source: Muftah dar al-Sa’adah: 88-89.

Translated by:  Abdullah Ibrahim Omran al-Misri.


Sometimes we wander: why is it so difficult to give up bad habits? What exactly do I do wrong to drives me to fail every time?  One keeps telling himself I want to get out of this habit; but how?  Such questions are answered by Imam ibn al-Qayyim:

He said, “Difficulty and struggle in getting out of a bad habit arises from quitting for the sake of other than Allah. (i.e. lack of sincerity). On the contrary, who intends to quit a bad habit for the sake of Allah solely, he will not face any difficulty except in the first step, which is necessary for testing his determination. Employing patience at this moment aids him to overcome this difficulty and turns it into a pleasure. Ibn Sirin reports, “I heard Shurayh swearing by Allah that nobody would feel the absence of the bad habit if he intended to quit it for the sake of Allah. ”

Source: Al-Fawa’id: (1/107).

This previous quote stresses on two major themes: 1- To have sincerity for Allah.

2- To have endurance and patience during the testing period which immediately follows your initial attempt to quit.

Translation and additional notes written by: Abdullah Ibrahim Omran al-Misri.



Imam ibn al-Qayyim explains the meaning of gratitude to Allah and how to display it:

Definitions of gratitude to Allah:

1-      To admit Allah’s bounties upon you out of submission.

2-      To praise Allah by pointing out His bounties.

3-      Devotion of the heart to loving Allah, devotion of the body to worship him, remembering and praising Him with tongue.

4-      A nice definition is given by Hamdoon al-Qassar: showing gratitude to Allah is achieved by believing that the person doesn’t deserve these bounties.

5-      Showing gratitude is to admit your inability of showing gratitude.

How to display your gratitude to Allah:

1-      To submit to Allah.

2-      To love Allah.

3-      To admit His bounties.

4-      To praise Him with these bounties.

5-      To function these bounties in what pleases Allah not in what displeases Him.

If any of these pillars were to be neglected, gratitude would be breached.”

Source: Madrij as-Salikeen: (2/6-7)

Translated by: Abdullah Ibrahim Omran al-Misri.


Questions like: How does language subconsciously impact our lives? How does language identify us? Why should we strive to forever pursue learning Arabic language? What is the outcome of learning it?

All of these questions are answered by sheikh al-Islam ibn Taymiyyah. Consider the following quote and you’ll discover that language shapes one’s life, the way one communicates, thinks, and reacts.

Shiekh al-Islam ibn Taymiyyah said, “Know that constant exposure to the Arabic language provides a great and noticeable influence over one’s intellectual ability, religion, and character. It also establishes a connection between the individual and the early generations from companions and their successors. This connection amplifies one’s intellectual ability, religion and character.”

Source: Iqtidaa as-Sirat al-Mustaqeem (1/496


Translated by: Abdullah Ibrahim Omran al-Misri.



2- The feature of derivation in Arabic language: the feature of derivation in Arabic language is a common and recurring one in the Arabic linguistic system more than any other derivative language. Derivation means: generating new words out of its linguistic origin and shaping them in phonic patterns; for instance, Ismu al-Fa’il (i.e. a word that describes the doer of an action). It has a consistent phonic pattern in Arabic language[1]. Derivation is composed in several forms. One could generate almost ten different derivatives from a single verb.

The verb “‘Alima (know)”, for example, can produce words like: Mu’alim (teacher), Mu’alam (a marked object), Muta’alim (a learned person), ‘Alim (a scholar), Muta’alim (a person who falsely claims knowledge), ‘Alamah (a mark), M’aloomah (a piece of information) and so on.

Every single derivative possesses its own new meaning that is consistent with the other derivatives generated from the same origin; words like Mudaris (a male teacher), Mudarisah (a female teacher), and Dirasah (studying) are all generated from the same origin Darasa (study). This feature is an exclusive feature in Arabic language and is evidently absent in languages like English and French. This feature is extremely beneficial in the learning process since comprehending a meaning of a single word will aid the learner to roughly grasp the meaning of other words that share the same origin.

[1] – Translator’s note: Ismu al-Fa’il follows a pattern of (????). All the words under this pattern follow this format. For example: the verb (??? means read), is rendered to (???? which means ‘reader’) and so on for the rest of patterns in Arabic language. This resembles adding the suffix ‘er’ to the verb in English language to refer to the doer of the action like the word reader from read, player from play, and preacher from preach.


Source: ‘the excellence of Arabic language‘ by sheikh: Muhammad Sa’id Raslan: pages: 174-175.

Translated by: Abdullah Ibrahim Omran al-Misri


Imam ibn al-Qayyim said, ”

The human being is created vulnerable for pleasure and pain, happiness and sadness, delight and sorrow. This state originates from two aspects; first: the human nature and physical complexion. He is created out of conflicting mixtures and it’s impossible or, more properly, rare for one of those characteristics to have a permanent domination. They, rather, tend to overtake one another alternatively.

Second: his fellow human beings; the human being is naturally civic. In other words, he must socialize and can’t live in seclusion away from the society. He and the other members of the society have conflicting desires which are irreconcilable. He wants them to approve his desires and needs and vice-verse, but if he agrees to their desires, he will suffer the pain of missing his own and conversely if he hasn’t agreed to their desires, he will suffer pain as much as the level of denial.

The individual is constantly suffering whether he agrees or disagrees to their desires, especially if it involves approving false dogmas, corrupted intentions, and consequential harm on his part; acceding to their desires or rejecting them incurs intense pain on both fronts. At this point, reason, religion, and knowledge prescribe choosing the lesser pain to get rid of the devastating and intense one and then live with the eternal lesser pain.  So whoever was a supporter of oppressors, or associated with the people of desires, innovation, lusts and immorality must alienate himself from them; this, certainly, harm them. However, the pain resulted from following them is significantly greater than the pain of alienation.”[1]

[1] – Bada’a al-Tafsir: 3/366-367.

Translated by: Abdullah Ibrahim Omran al-Misri.


Allah says, “Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.
(Al-Baqarah: 151)
Shiekh Abdur Rahman as-Sa’di commented, “
Purifying you”  means: purify your morals and souls through nurturing them upon upright traits and cleansing them from wicked ones. For instance, purifying your heart from Shirk (worshiping others besides Allah) by means of implanting the seeds of Tawheed, purifying the hearts from showing off by means of instilling humility and humbleness, and from immorality to uprightness.
Taken from: the Tafsir of sheikh Abdur Rahman As-Sa’di
Translated by: Abdullah Ibrahim Omran al-Misri.