It saddens me that when it came to Ferguson, everyone from different nationalities and walks of life was aware of the situation; spreading awareness and defending the protesters but barely anyone knows about Pakistan or even if they do, they ignore it.

The Pakistani protesters right now are risking their life to get some justice and break away from their corrupt government. Men, women and children are being tear gassed, shot with rubber bullets, and beat by batons.There have been many reports of people who have died. The numbers keep going up.

I don’t want this to be something that dies out without any result, everyone should know what’s going on. Everyone should get directly or indirectly involved. There needs to be change.

Please pray for Pakistan. May Allah make it easy for the people of Pakistan. Ameen.

islamic-art-and-quotes
islamic-art-and-quotes:

Surat at-Tawbah (Quran 9:128) calligraphyIndeed there has already come to you a Messenger from (among) yourselves. Mighty (i.e., burdensome) to him is whatever distresses you. Most eager is he for your (welfare), to the believers (he is) constantly compassionate, constantly merciful. From the collection: IslamicArtDB » Quran 9:128 (3 items)Originally found on: sheikhnadzwan

islamic-art-and-quotes:

Surat at-Tawbah (Quran 9:128) calligraphy

Indeed there has already come to you a Messenger from (among) yourselves. Mighty (i.e., burdensome) to him is whatever distresses you. Most eager is he for your (welfare), to the believers (he is) constantly compassionate, constantly merciful.

From the collection: IslamicArtDB » Quran 9:128 (3 items)

Originally found on: sheikhnadzwan

It is remarkable to see that while all the prophets (peace be upon them) are mentioned in the Qur’ān by name, the Qur’ān does not address the Messenger of Allah as “O Muhammad!” Heﷺ is addressed as “O Prophet! or O Messenger of Allah!” Allah the Almighty invites all the believers to follow this manner in their lives:

“(O Believers) Do not hold the Messenger’s calling (you) among you to be like your calling one to the other; ….” (24; 63)

Hazrat Ibn ‘Abbās (RadiAllahu Anhu) says about this verse that:

“People used to address the Messenger of Allahﷺ as “O Muhammad! or O Abū al-Qasim!” Allah the Almighty prohibited them to use such addressing towards him. Afterwards, people started to address him as “O Allah’s Apostle! or O Messenger of Allah!” (Abū Nuaym, Dalāil, I, 46)

Therefore, as his followers, mentioning only the name of our Prophetﷺ is against the appropriate manners. Together with hisﷺ name, we should also mention his sublime and holy attributes.

It is remarkable to see that while all the prophets (peace be upon them) are mentioned in the Qur’ān by name, the Qur’ān does not address the Messenger of Allah as “O Muhammad!” Heﷺ is addressed as “O Prophet! or O Messenger of Allah!” Allah the Almighty invites all the believers to follow this manner in their lives:

“(O Believers) Do not hold the Messenger’s calling (you) among you to be like your calling one to the other; ….” (24; 63)

Hazrat Ibn ‘Abbās (RadiAllahu Anhu) says about this verse that:

“People used to address the Messenger of Allahﷺ as “O Muhammad! or O Abū al-Qasim!” Allah the Almighty prohibited them to use such addressing towards him. Afterwards, people started to address him as “O Allah’s Apostle! or O Messenger of Allah!” (Abū Nuaym, Dalāil, I, 46)

Therefore, as his followers, mentioning only the name of our Prophetﷺ is against the appropriate manners. Together with hisﷺ name, we should also mention his sublime and holy attributes.

Imam Malik (Rahimahullah) was asked by the Khalif Abu Ja’far al-Mansur: “Shall I face the Qibla with my back towards the grave of the Messenger of Allah (sallAllahu alaihi wa aalihi wasallam) when making du’a?” Imam Malik replied, “How could you turn your face away from himﷺ when he is your means (wasila/intercessor) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face himﷺ and ask for his intercession so that Almighty Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Most Merciful (Q4:64)’.”Subhan’Allah this is the creed of the Ahle Sunna Wa Jamaat and now we present the authentic chain for this narration.Narrated by Qadi ‘Iyad in his Shifa’ (2:26-27) and Tartib al-Madarik (1:113-14) with an authentic chain. The chain is as follows: a group of the teachers of Qadi ‘Iyad narrated to him from Abu’l Abbas Ahmad ibn Dalhath (one of the Shuyukh of Ibn ‘Abd al-Barr, who is “thiqa hafidh” – Siyar 18:567), from Abu’l Hasan ‘Ali ibn al-Fihri (one of the Shuyukh of Bayhaqi, d. 488H, “muhaqqiq” – Dhahabi’s ‘Ibar 1:227), from Abu Bakr Muhammad ibn al-Faraj al-Jaza’iri (“thiqa” according to Ibn Mundhir – Sam’ani in Ansab 2:55), from Abu’l Hasan ibn al-Muntab (the Qadi of Madina in his time, and one of the top Huffaz of the Malikis – Ibn Farhun in Dibaj and Sakhawi in Tuhfa Latifa), from Ya’qub ibn Ishaq (one of the Shuyukh of Tabarani; Daraqutni: “la ba’sa bih” – Khatib in Tarikh 14:291), from Khalid ibn Humayd al-Iskandarani (d. 169H, a faqih among the companions of Imam Malik – see Tartib al-Madarik 1:178 and Khafaji’s Nasim ar-Riyad 3:397; this is not Ibn Humayd ar-Razi as some have claimed), from Imam Malik (d. 179H).

Imam Malik (Rahimahullah) was asked by the Khalif Abu Ja’far al-Mansur: “Shall I face the Qibla with my back towards the grave of the Messenger of Allah (sallAllahu alaihi wa aalihi wasallam) when making du’a?” Imam Malik replied, “How could you turn your face away from himﷺ when he is your means (wasila/intercessor) and your father Adam’s means to Allah on the Day of Rising? No, rather you should face himﷺ and ask for his intercession so that Almighty Allah will grant it to you, for Allah said, ‘If they had only, when they were unjust to themselves, come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Most Merciful (Q4:64)’.”

Subhan’Allah this is the creed of the Ahle Sunna Wa Jamaat and now we present the authentic chain for this narration.

Narrated by Qadi ‘Iyad in his Shifa’ (2:26-27) and Tartib al-Madarik (1:113-14) with an authentic chain. The chain is as follows: a group of the teachers of Qadi ‘Iyad narrated to him from Abu’l Abbas Ahmad ibn Dalhath (one of the Shuyukh of Ibn ‘Abd al-Barr, who is “thiqa hafidh” – Siyar 18:567), from Abu’l Hasan ‘Ali ibn al-Fihri (one of the Shuyukh of Bayhaqi, d. 488H, “muhaqqiq” – Dhahabi’s ‘Ibar 1:227), from Abu Bakr Muhammad ibn al-Faraj al-Jaza’iri (“thiqa” according to Ibn Mundhir – Sam’ani in Ansab 2:55), from Abu’l Hasan ibn al-Muntab (the Qadi of Madina in his time, and one of the top Huffaz of the Malikis – Ibn Farhun in Dibaj and Sakhawi in Tuhfa Latifa), from Ya’qub ibn Ishaq (one of the Shuyukh of Tabarani; Daraqutni: “la ba’sa bih” – Khatib in Tarikh 14:291), from Khalid ibn Humayd al-Iskandarani (d. 169H, a faqih among the companions of Imam Malik – see Tartib al-Madarik 1:178 and Khafaji’s Nasim ar-Riyad 3:397; this is not Ibn Humayd ar-Razi as some have claimed), from Imam Malik (d. 179H).