Category Archives: General

Remembrances In The Morning & Evening


This is a nice little book of remembrances compiled by our Sheikh Muhammad Sa’eed Rslan (may Allah preserve,honor and protect him and his family.

It is available on his site as a pdf here. Or you can download from us here Athkaar

Maybe you don’t know how to read Arabic or are not comfortable. This is a good book to start with. Find someone to read it to you, listen, repeat….

May Allah accept from us and you.

Salah In Its Finest Sense

The following is a summary of Sheikh Raslan’s Khuttbah:

1- The first thing you should know about prayer: You stand in absolute desperation for it; why?

It’s the one thing most beloved to Allah, it represents the ultimate expression of obedience to Allah, and nothing gets you closer to Allah than Salah. It purifies the heart and the soul, it sharpens ones humility (Khushoo’) to Allah, and it restructures your understanding of life.

2- The finest sense of prayer: Humility is the heart of well-performed prayer. You must enter Salah with an attentive heart. At this point, sheikh Raslan made a very interesting comment quoting an early scholar, “Your heart must be hungry for prayer in order to achieve humility otherwise if your heart were full of earthly distractions, it would have no room for humility to Allah.”  Each element that makes up prayer is an expression of true obedience; standing, kneeling, prostrating, and placing your forehead and your nose on the floor would express your submission to Allah. Nothing is more delicious than submission to Allah; it arouses the feeling of Freedom.

Humility in Salah is a must condition otherwise Salah is useless; imagine you’re bringing a dead pet as a present to a king, how his reaction would look like because he thinks you mock him?! Therefore, Salah without humility is dead with Zero benefit.

Summarized by: Abdullah Ibrahim Omran al-Misri.


The major responsibility of the educator; this covers both parents:

1- Spiritual education: to teach your child the great profession of faith “la ilah illa Allah”, to teach your child the basic concepts of Halal and Haram, to order him/her to pray at the age of seven, to nurture him/her on the love of Allah, His Prophet (peace be upon him), and the love of the Qur’an. To teach him/her the major five principles of Islam and the six articles of faith. To instill humility to Allah in his/her heart, and to be mindful of Allah in both of his/her public and personal affairs.

2- Moral education: this sort of education is a fruit of the spiritual education; you are supposed to educate your child on truthfulness and the rest of good morals, to warn him against lying and the rest of wicked traits.

3- Health education: the parent or the educator should observe the health rules for the child, to drive them away from potential areas of ham and illness, to treat his/her illness. To teach them archery, horse riding, and swimming as you see fit and safe. To teach the boys trait of how to be serious and traits of manhood.

Source: The Prophetic guidance in educating children: (130-131).

Translated by: 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.


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.



Shiekh Raslan said, ”
Any society that lacks bonds of morality and prerequisites of honorable souls will certainly fail to establish a solid state or to have a fair system. Low souls, while they are clung to the earth, cannot apply Allah’s commands nor positively respond or live up to the teachings of revelation. The souls that limited itself to its trivial desires are not able to understand the religion and even if they do, they would not rectify anything with it rather than rectifying themselves. If you were to observe someone who busies himself with rectifying people while ignoring himself, you would come the conclusion that he is a ‘kidnapper’ under the cover of religion.
The most deserving people who have the best claim to Allah are those who apply Allah’s commands on themselves and inwardly complied with His religion, live it up in their life affairs instead of pretending to be so.
The most deserving people who have the best claim to Allah are those who maintain the authority of truth from within their souls and defeat their desires. If it’s decreed for their life to be extended, their priority is to be kind to Allah’s creation as their first task whereas deviating from the right path is the last thing they may do.”

Source: A skheikh’s khuttbah named: Lessons from Al-Ikhwan’s failure
In Government

Translated by: Abdullah Ibrahim Omran al-Misri.


Shiekh Muhammad Sa’eed Raslan  in the following quote was mourning one of his close friends when he died. When he got on the Minbar to deliver the Jummah speech, I could feel and sense the overwhelming tone of deep grief that reflects an extraordinary honest and loyal friendship untainted with worldly desires nor mutual interests. He even named that Khuttbah “The fine line between life and death”. The following is a quote from the Khuttbah:

“If one’s life is devoted solely to Allah, if the person displays an ultimate diligence in seeking Allah’s pleasure, if one’s desires are suppressed and amusement is disregarded, if the person is gearing up to meet His lord, putting desires behind his back, and serving his entire self for the sake of religion, what’s the harm in dying?! it’s rather the true start for a life worthy of living; it’s the life yet to come.”


Translated by: Abdullah Ibrahim omran al-Misri.


We all desire tranquility, peacefulness, and calmness within our souls; certainly, nobody desires distress. We desperately need to feel, grasp, sense, and enjoy this feeling in every moment of our lives; especially in the Dunya of the present day. It’s full of  unhappiness, misery, and crushing moments. If you really want to escape the misery of this life, read what Ibn al-Qayyim says about tranquility.

He recorded imam ibn Taymiyyah’s attitude; he said, “Imam ibn Taymiyyah used to recite the verses of tranquility whenever life’s tension heightens. I heard him once narrating an incident beyond minds’ imagination that struck him during his illness; he was struggling against some evil satanic spirits appeared during his lack of body strength. He said, “I instructed my relatives to recite the verses of tranquility. After they recited them, I was relieved and returned back healthy. ” Imam ibn al-Qayyim followed this with recording his own experience, ” I have also followed this recipe whenever my heart gos through inordinate disorder, and I’ve noticed a great impact of those verses on my heart; they descend tranquility and peace.”

Those verses, as mentiond by imam ibn al-Qayyim, are found in the Quran in six places: Al-Baqarah:   248- al-Tawbah: 26 and 29- al-Fath: 4 and 18 and 26.”

Source: Madarij as-Salikeen: 2/206-207

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.