Category Archives: Sheikh Muhammad Sa’eed Rslan

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.

Remember To Do This Before You Sleep

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (peace be upon him) said, “When any of you goes to bed, he should shake off (or dust off) his bedsheets because he does not know what might have fallen on it after he had left it. Then he should recite: ‘Bismika Rabbi wada’tu janbi, wa bika arfa’uhu, in amsakta nafsi farhamha, wa in arsaltaha fahfazha bima tahfazu bihi ‘ibadakas-salihin [With Your Name, my Rubb, I place my side (upon the bed) and with Your Grace I will raise it up. If You withhold my soul (cause me to die), have mercy on it but if You let it go (let me live), guard it against which You guarded Your pious servants].”‘

[Al- Bukhari and Muslim].

Sheikh Raslan commented, “People, unfortunately, are not aware of the Prophet’s life; he taught us every little thing. However, those bestowed with success strive to investigate the Prophet’s life (peace be upon him); the follow the knowledge they acquire and implement it, and thereby they are rewarded with the best of rewards. On the other hand, those who claim loving the Prophet (peace be upon him) while being ignorant of his life and how did he managed to live it; their claim must be revisited and reconsidered.

The reason for shaking off the bedsheets lies in the potential possibility that there could be something harmful on the bedsheets  you’re not aware of its presence; this thing could harm you. However, the Prophet (peace be upon him) teaches you to check your bedsheets before you go to sleep. He guides you towards what is best for you even in this life. Not only you get to benefit from doing so, but also top this with the benefit Allah confers upon you as a reward for the Dhikr (remembrance) you recite when you get to sleep.”

Source: Sunnan Mahjoorah [Deserted Sunnan of the Prophet (?)] by Sheikh Muhammad Said Raslan: pages: 27-28.

Khutbah: “Don’t Have Ill Thoughts Of Allah”

Sheikh Muhammad Raslan discussed in his Khuttbah today a very critical topic: “Having Good Thoughts Of Allah” He began his Khuttbah, “We live in a time where disobedients, innovators, and immoral individuals have polluted this life and left us in a disgusting swamp. Nothing is left for us to adhere to than having good thoughts in Allah. We ask Allah to bless us with entertaining good thoughts in Him.”
   He noted that plenty of the Muslims entertain ill thoughts about Allah. They blame al-Qadr (pre-destination) and hang their failures on it. Others misunderstand the wisdom of Allah in that they believe if they are obedient, they deserve a better life financially. However when they see the disobedient ones whom Allah has tested with an abundant life and authority, they start entertaining ill thoughts of Allah; like believing, but not necessarily speaking about it like, “Why the disobedient one blessed with a better life than mine?! There must be something wrong.” Such belief is a stark accusation of Allah’s wisdom.
The Sheikh quoted ibn al-Qayyim’s speech that eloquently addresses this topic followed by a list of ahadiths like the following one:
Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (peace be upon him) said, “Allah the Exalted says: ‘I am as my slave expects Me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).”

[Al-Bukhari and Muslim].

A brief of the Sheikh Raslan’s khuttbah; the audio of this khuttbah will be uploaded on the sheikh’s official website later today inshaallah.

Summarized by: Abdullah Ibrahim Omran al-Misri.



Umar may Allah be pleased with him was once told by a man “I want to divorce my wife.” Umar asked the man why. He replied, ‘Because I no longer love her.’ ’Umar said to him, ’Are family ties built only on love? If houses and families were to be broken on the grounds of so-called lost love, how about care and kindness.”

Shiekh Raslan commented, “There should never be a preference to one’s deeply influential emotions over human values regardless how powerful and imposing those emotions are. One’s emotions must stop at its normal limits and never cross them. The man in this report expresses a fact that he can no longer keep to himself; he simply doesn’t love her anymore.” Shiekh Raslan continued, “Notice the balance in Umar’s response; care and kindness versus a lost love. Allah has favored him with marrying her, so he is obliged to provide her with kindness, care, and protection. This stands against his overwhelming desire that he no longer loves her and his heart is searching for love he cannot find.”

Note: Umar’s advice teaches us: despite our overwhelming emotions that sometimes manipulate our decision process and other times cloud our judgment, we should never allow them to override any human value we have; in this case, the man should stay with his wife although he doesn’t love her otherwise anybody who no longer loves his wife and vice-verse will be driven to ask for divorce; and therefore, most of the families will be disunited and destroyed and ultimately the society will be weak and nonresistant to the challenges of present day life.

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


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.


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.


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


Among the exclusive features of the Arabic Language:

Enrichment of vocabs that relatively express interconnected meanings:

Arabic language is distinguished with the Enrichment of vocabs that express a particular object; in other words, it’s linguistically defined as ‘Synonymy‘. These vocabs were originally created by the various Arabian tribes. Evidently, after exploring the number of vocabs designated to describe the camel (i.e. the companion of the Arabian in desert) and whatever relates to it, the findings’ result revealed a number over 5644 words just for the camel.

Moreover, the number of letters that constitute an Arabic word is few whether this word is a verb, a noun or a preposition. The minimum of letters in a word is a single letter while the maximum is seven letters.

The linguistic outcome reaped from such Enrichment of vocabs in addition to the wide spectrum of figurative speech in Arabic language helped in empowering the person in expressing himself very efficiently in one aspect; and helped in entitling the Arabic language as the best expressive language from another aspect.

The lexicon of ‘Lisan al-‘Arab’ is composed of 80 thousand entries. Some scholars maintain that Arabic language is composed of 400 thousand entries.

Source: ‘the excellence of Arabic language‘ by sheikh: Muhammad Sa’eed Raslan: page: 170-171.

Translated by: Abdullah Ibrahim Omran al-Misri.