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Reading & Writing aren’t for Women?

بسم الله الرحمن الرحيم
الحمد لله رب العالمين وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين أما بعد
السلام عليكم ورحمة الله وبركاته

Supporting the Rights of the Believing Women
Chapter: Women Seeking Knowledge

Only one of these many proofs is sufficient for the ruling that the following statement is false:

“Reading and writing are not for women, they are for us. And for them from us is that they are the origin of impurity.”

It is also false when someone says that it is an innovation that women seek knowledge in the masaajid. Rather, I am amazed that the one who says this would prevent his wife from going to the Houses of Allaah to seek knowledge yet at the same time he allows her to go from house to house and from shop to shop!

The Prophet (sallallaahu ‘alaihi wa sallam) said: “Do not prevent the slaves of Allaah from the Houses of Allaah.” – Al Hadeeth

So, which proof establishes this ignorant person’s claim that it is an innovation for the women to seek knowledge in the masaajid, when its allowance in the Houses of Allaah is known?

Our scholars, the scholars of Ahlus Sunnah Wal Jamaa’ah, and we do not like that the masaajid are free from study circles and that they are instead established in the houses. We do not get the reward of knowledge and teaching except in the masaajid. This is for both the men and women, and whoever wishes to make a division between them, then he must present his proof and we seek aid in Allaah.

We ask Allaah, the Greatest, to establish us firmly in our religion and that He uses us to benefit Islaam and the Muslimoon.Verily He is the Guardian and Able to do that.

Source: Supporting the Rights of the Believing Women
By Umm Salamah (Student of Shaykh Muqbil Ibn Haadee al Waadi-ee rahimahullaah)
Chapter: Women Seeking Knowledge – Excerpt from Pages 175 – 176
Published by Tarbiyyah Bookstore

Baarakallaahu feekunna.

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Islam is not a religion of Equality, but of Justice

There are some people who speak of equality instead of justice, and this is a mistake. We should not say equality, because equality implies no differentiation between the two. Because of this unjust call for equality, they ask, “What is the difference between male and female?” So they have made men similar to women. The communists said, “What difference is there between the ruler and the subject? No one has any authority over anyone else.” Not even the father over his son?! So they said the father has no authority over his son and so on.Instead, if we say justice, which means giving each one what he or she is entitled, this misunderstanding no longer applies, and the word used is correct.
Allah does not say in the Qur’an that He enjoins equality. He said (interpretation of the meaning):
“Verily, Allah enjoins Al‘Adl (i.e. justice)”
(Qur’an, 16:90)

“And that when you judge between men, you judge with justice.”
(Qur’an, 4:58)

 

Those who say that Islam is the religion of equality are lying against Islam.

Rather Islam is the religion of justice, which means treating equally those who are equal and differentiating between those who are different. No one who knows the religion of Islam would say that it is the religion of equality. Rather what shows you that this principle is false is the fact that most of what is mentioned in the Qur’an denies equality, as in the following verses:
“Say: Are those who know equal to those who know not?”
(Qur’an, 39:9)
“Say: Is the blind equal to the one who sees? Or darkness equal to light?”
(Qur’an, 13:16)
“Not equal among you are those who spent and fought before the conquering (of Makkah, with those among you who did so later.”
(Qur’an, 57:10)
“Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives.”
(Qur’an, 4:95)
Not one single letter in the Qur’an enjoins equality, rather it enjoins justice. You will also find that the word justice is acceptable to people, for I feel that if I am better than this man in terms of knowledge, or wealth, or piety, or in doing good, I would not like for him to be equal to me.Everyone knows that it is unacceptable if we say that the male is equal to the female.
–Sheikh Ibn Uthaymeen,  Sharh Al-Aqeedah Al-Wasitah, 1/180-181
Read all at the website

 

 

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The Character of The Bearers (and People) of the Qur’aan”

Imaam al-Ajooriyy al-Baghdaadi (rahimahullaah)

 

The first matter that it befits him to employ is Taqwa of Allah secretly and openly, by exercising caution (wara’) with regards to the sources of his food, drink, dress and earnings. He is perceptive about his time and the corruptions of its people that he may beware of them regarding his religion. He concentrates on his own situation, having the aspiration to reform whatever is corrupt in his affairs, guarding his tongue and choosing his words.

If he speaks, he speaks with knowledge when he sees speech to be correct. He fears from his tongue things more severe than he fears from his enemy. He imprisons his tongue the way he imprisons his enemy, so that he may be safe from its evil and bad consequences. He rarely laughs at the matters which people laugh, due to the bad consequences of laughter. If he is pleased by something in accordance with the truth, he smiles. He dislikes joking, fearing frivolity: if he jokes, he speaks the truth. He is accommodating in countenance and pure in speech. He does not allow himself to be praised for qualities he has, how then for qualities he does not have? He is wary of his self, that it should overcome him for what it desires, of the things that will anger his Master. He does not backbite anyone. He does not look down upon anyone. He does not abuse anyone. He is not happy at the affliction of others. He neither transgresses upon anyone, nor envies them. He does not think the worst about anyone, except for one who deserves it. He loves with knowledge, and hates with knowledge. He speaks about a person’s faults only with knowledge, and remains silent about a person’s real nature with knowledge.

He has made the Qur’an, Sunnah and Fiqh his guide to every good and beautiful quality, guarding all his limbs from what has been forbidden. If he walks, he walks with knowledge. If he sits, he sits with knowledge. He strives hard so that people may be safe from his tongue and hand. He does not behave ignorantly: if someone behaves ignorantly towards him, he is forbearing. He does not oppress: if he is oppressed, he forgives. He does not transgress: if he is transgressed upon, he has patience. He restrains his fury to please his Lord and enrage his enemy. He is humble in himself: when the truth is presented to him, he accepts it, whether from one younger or older.

He seeks status from Allah, not from the creatures. He despises arrogance, fearing for his self from it. He does not (earn to) eat by the Qur’an, nor does he like his needs being fulfilled by way of it. He neither runs with it to the sons of kings, nor sits with it amongst the rich so that they may honour him.

If the people earn plenty from the world without understanding or perception, he earns a little with understanding and knowledge. If the people wear fine luxury, he wears of the halal with that which conceals his private parts. If his circumstances ease, he eases; if they tighten, he tightens. He is content with little, so it suffices him. He bewares for his self from the world that which will make it tyrannical. He follows the obligations of the Qur’an and the Sunnah: he eats food with knowledge; he drinks with knowledge; he dresses with knowledge; he sleeps with knowledge; he has union with his wife with knowledge; he accompanies his brothers with knowledge; visiting them with knowledge, seeking permission to enter upon them with knowledge, and greeting them with knowledge; he treats his neighbour with knowledge.

He imposes strictly upon himself the honouring of his parents: he lowers his wing to them, and lowers his voice before their voices. He expends his wealth for them, and looks upon them with the eye of respect and mercy. He prays for their longevity, and is thankful for them in old age. He is not irritated by them, and does not look down upon them. If they ask for his help in a matter of obedience, he helps them. If they ask for his help in a matter of disobedience, he does not help them, but is gentle with them in his disobedience of them: he shows beautiful etiquette such that they may return from the ugly matter that they intended, that it does not befit them to do. He maintains family relations and despises breaking them. If someone breaks off relations with him, he does not break off relations with them. If someone disobeys Allah regarding him, he obeys Allah regarding him.

He accompanies the believers with knowledge, and sits with them with knowledge. He benefits those who accompany him, being an excellent companion for those whom he sits with. If he teaches another, he is gentle with him. He is not harsh with the one who makes a mistake, and does not embarrass him. He is gentle in all his matters, extremely patient in teaching goodness. The leaner finds comfort in him, and the one sitting with him is joyous at his company. Sitting with him brings goodness. He educates his companions with the etiquettes of the Qur’an and the Sunnah.

If he is afflicted with a difficulty, the Qur’an and the Sunnah are two educators for him. He grieves with knowledge. He cries with knowledge. He has patience with knowledge. He purifies himself with knowledge. He prays with knowledge. He gives zakat with knowledge. He gives charity with knowledge. He fasts with knowledge. He performs the hajj with knowledge. He wages jihad with knowledge. He earns with knowledge, and he spends with knowledge. He eases in matters with knowledge, and tightens in them with knowledge. The Qur’an and the Sunnah have taught him his manners. He looks through the pages of the Qur’an in order to teach himself manners, and he is not pleased for himself to fulfil with ignorance the obligations imposed by Allah. He has made knowledge and understanding his guide to every goodness.

When he studies the Qur’an, it is with the presence of understanding and intelligence: his aspiration is to understand that which Allah has imposed upon him of following His commands and avoiding His prohibitions. His aspiration is not: when will I complete the soorah? His aspiration is: when will I be enriched by Allah, so that I am in no need of other than Him? When will I be of the pious? When will I be of those who excel? When will I be of those who have total tawakkul? When will be of those who humble themselves? When will I be of the patient ones? When will I be of the truthful ones? When will I be of the fearful ones? When will I be of the hopeful ones?

When will I have non-attachment to the world? When will I have yearning for the Hereafter? When will I repent from sins? When will I recognize the widespread favours? When will I be grateful for them? When will I understand from Allah His address? When will I understand what I recite? When will I overcome my self regarding its base desires? When will I strive in Allah’s cause with a true jihad? When will I guard my tongue? When will I lower my gaze? When will I guard my chastity? When will I be ashamed before Allah with true shame? When will I be preoccupied with my faults? When will I reform the corruptions in my life? When will I call my self to account?

When will I take provision for the Day of Resurrection? When will I be pleased with Allah? When will I have trust in Allah? When will I be admonished by the warnings of the Qur’an? When will I be preoccupied with His remembrance away from remembrance of other than Him? When will I love what He loves? When will I hate what He hates? When will I be sincere to Allah? When will I purify my deeds for Him? When will I reduce my vain hopes? When will I prepare myself for the day of my death, when my remaining term shall have vanished? When will I build the life of my grave? When will I reflect upon the Standing and its severity? When will I reflect upon my solitude with my Lord? When will I reflect upon the Return? When will I beware that which my Lord has warned me of: a Fire whose heat is severe, its depth great and its grief lengthy. Its inhabitants do not die that they may rest; their sins are not forgiven; their tears are not shown mercy. Their food is zaqqoom, and their drink is boiling water. Every time their skins are roasted, they are replaced with new ones so that they may taste the punishment. They regret when regret does not benefit them, and they bite upon their hands in sorrow at their falling short in obeying Allah and their embarking upon the disobedience of Allah. Thus, one of them says,

“Alas! If only I had sent something forward for my life!” (89:24)

Another says, “My Lord, return me! It may be that I work righteousness in what I have neglected!” (23:99-100)

Another says, “O woe to us! What is the matter with this Book? It does not leave a minor or major matter, except that it counts it!” (18:49)

Another says, “O woe to me! If only I had not taken so-and-so as a close friend!” (25:28)

Another group of them says, with their faces turning in different kinds of punishment, “Alas! If only we had obeyed Allah, and obeyed the Messenger!” (33:66)

So this is the Fire, O assembly of Muslims! O Bearers of the Qur’an! Allah has warned the believers of it in more than one place in His Book, out of mercy from Him towards the believers. Allah, Mighty and Majestic, said. “O you who have believed! Save yourselves and your families from a Fire whose fuel is people and stones. Upon it are angels, stern and severe: they disobey not Allah in what He commands them, and they do as they are ordered.” (66:6)

He, Mighty and Majestic, also said, “O you who have believed! Fear Allah, and let each soul see what it has sent forth for tomorrow; and fear Allah: truly, Allah is Aware of what you do.” (59:18)

He then warned the believers against being heedless of what Allah has obligated upon them and what He has entrusted to them not to lose, and to guard His limits that He has entrusted to them, and not to be like the others who rebelled against His command and so He punished them with different types of punishment. Thus He, Mighty and Majestic, said, “And do not be like those who forgot Allah, so He caused them to forget themselves: they are truly rebellious ones.” (59:19)

He then informed the believers that the people of the Fire and the people of the Garden are not equal, saying, “Not equal are the people of the Fire and the people of the Garden: the people of the Garden, they are the truly successful ones.” (59:20)

Thus, when the intelligent believer recites the Qur’an, he presents himself to it, so it becomes like a mirror in which he sees which of his actions are beautiful and which are ugly. Thus, whatever his Master warns him against, he is wary of it; whatever He instils fear regarding its consequences, he fears; whatever his Master encourages him in, he desires it and hopes for it.

Thus, whoever fits this description, or close to this description, he has recited it as it should truly be recited, and has attended to it as it should truly be taken care of. The Qur’an becomes for him a witness, intercessor, comfort and support. Whoever has these qualities benefits himself and benefits his family, and returns with every goodness upon his parents and his children in this world and the Hereafter.


Baarakallaahu feekun
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Ibn al-Qayyim’s beautiful description of Paradise from ‘Haadi al-Arwaah’

Ibn al-Qayyim’s beautiful description of Paradise from ‘Haadi al-Arwaah


from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193

Ibn al-Qayyim said, in regards to the description of the Paradise and the delights that it contains:“And if you ask about its ground and its soil, then it is of musk and saffron.And if you ask about its roof, then it is the Throne of the Most Merciful.

And if you ask about its rocks, then they are pearls and jewels.

And if you ask about its buildings, then they are made of bricks of gold and silver.

And if you ask about its trees, then it does not contain a single tree except that its trunk is made of gold and silver.

And if you ask about its fruits, then they are softer than butter and sweeter than honey.

And if you ask about its leaves, then they are softer than the softest cloth.

And if you ask about its rivers, then there are rivers of milk who’s taste does not change, and rivers of wine that is delicious to those who drink it, and rivers of honey that is pure, and rivers of water that is fresh.

And if you ask about their food, then it is fruits from whatever they will choose, and the meat of whatever birds they desire.

And if you ask about their drink, then it is Tasneem, ginger, and Kaafoor.

And if you ask about their drinking cups, then they are crystal-clear and made of gold and silver.

And if you ask about its shade, then a fast rider would ride in the shade of one of its trees for a hundred years and not escape it.

And if you ask about its vastness, then the lowest of its people would have within his kingdom and walls and palaces and gardens the distance that would be travelled in a thousand years.

And if you ask about its tents and encampments, then one tent is like a concealed pearl that is sixty miles long.

And if you ask about its towers, then they are rooms above rooms in buildings that have rivers running underneath them.

And if you ask about how far it reaches into the sky, then look at the shining star that is visible, as well as those that are far in the heavens that the eyesight cannot possibly reach.

And if you ask about the clothing of its inhabitants, then they are of silk and gold.

And if you ask about its beds, then its blankets are of the finest silk laid out in the highest of its levels.

And if you ask about the faces of its inhabitants and their beauty, then they are like the image of the Moon.

And if you ask about their age, then they are young ones of 33 years in the image of Adam, the father of humanity.

And if you ask about what they will be hearing, then it is the singing of their wives from among the Hoor al-’Ayn, and better than that are the voices of the Angels and the Prophets, and better than that is the Speech of the Lord of the Worlds.

And if you ask about their servants, then they are young boys of everlasting youth who resemble scattered pearls.

And if you ask about their brides and wives, then they are young and full-breasted and have had the liquid of youth flow through their limbs; the Sun runs along the beauty of her face if she shows it, light shines from between her teeth if she smiles; if you meet her love, then say whatever you want regarding the joining of two lights; he sees his face in the roundness of her cheek as if he is looking into a polished mirror, and he sees the brightness from behind her muscles and bones; if she were to be unleashed upon the World, she would fill what is between the Heavens and the Earth with a beautiful wind, and the mouths of the creation would glorifiy, praise, and exclaim greatness, and everything between the East and the West would be adorned for her, and every eye would be shut from everthing but her, and the light of the Sun would be outshone just as the light of the Sun outshines the light of the stars, and everyone on the face of the Earth would believe in the Ever-Living, the One who Sustains and Protects all the exists.

And the covering on her head is better than the World and all that is in it, and she does not increase with age except in beauty; free from an umbilical cord, childbirth and menses, and pure of mucous, saliva, urine and other filthy things; her youth never fades, her clothing is never worn out, no garment can be created that matches her beauty, and no one who is with her can ever become bored; her attention is restricted to her husband, so she desires none but him, just as his attention is restricted to her so she is the sole object of his desire, and he is with her in utmost safety and security, as none has touched her before of either humans or Jinn.

And if you ask about the Day of Increase (in reward) and the visit of the all-Mighty, all-Wise, and the sight of His Face – free from any resemblance or likeness to anything – as you see the Sun in the middle of the day and the full Moon on a cloudless night, then listen on the day that the caller will call: ‘O People of Paradise! Your Lord – Blessed and Exalted – requests you to visit Him, so come to visit Him!’ So they will say: ‘We hear and obey!’

Until, when they finally reach the wide valley where they will all meet – and none of them will turn down the request of the caller – the Lord – Blessed and Exalted – will order His Chair to be brought there. Then, pulpits of light will emerge, as well as pulpits of pearls, gemstone, gold, and silver. The lowest of them in rank will sit on sheets of musk, and will not see what those who are on the chairs above them are given. When they are comfortable where they are sitting and are secure in their places, and the caller calls: ‘O People of Paradise! You have an appointment with Allaah in which He wishes to reward you!’ So they will say: ‘And what is that reward? Has He not already made our faces bright, made our scales heavy, entered us into Paradise, and pushed us away from the Fire?’

And when they are like that, all of a sudden a light shines that encompasses all of Paradise. So, they raise their heads, and, behold: the Compeller – Exalted is He, and Holy are His Names – has come to them from above them and majestified them and said: ‘O People of Paradise! Peace be upon you!’ So, this greeting will not be responded to with anything better than: ‘O Allaah! You are Peace, and from You is Peace! Blessed are You, O possessor of Majesty and Honor!’ So the Lord – Blessed and Exalted – will laugh to them and say: ‘O People of Paradise! Where are those who used to obey Me without having ever seen Me? This is the Day of Increase!’

So, they will all give the same response: ‘We are pleased, so be pleased with us!’ So, He will say: ‘O People of Paradise! If I were not pleased with you, I would not have made you inhabitants of My Paradise! So, ask of Me!’ So, they will all give the same response: ‘Show us your Face so that we may look at it!’ So, the Lord – Mighty and Majestic – will remove his covering and will majestify them and will cover them with His Light, which, if Allaah – the Exalted – had not Willed not to burn them, would have burned them.

And there will not remain a single person in this gathering except that his Lord – the Exalted – will speak to him and say: ‘Do you remember the day that you did this and that?’ and He will remind him of some of his bad deeds in the Worldy life, so he will say: ‘O Lord! Will you not forgive me?’ So, He will say: ‘Of course! You have not reached this position of yours (in Paradise) except by my forgiveness.’

So, how sweet is this speech to the ears, and how cooled are the righteous eyes by the glance at His Noble Face in the Afterlife…

{Some faces that Day will be shining and radiant, looking at their Lord…} (al-Qiyaamah:22-3)

[from the amazing and beautiful book Haadi al-Arwaah ilaa Bilaad il-Afraah by Ibn al-Qayyim, pg. 193]

http://abdurrahman.org/finaljourney/haadiAlArwaah.html

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[The Difference between Minor Sins and Major Sins]

The Difference between Minor Sins and Major Sins • A minor sin is one that doesn’t earn Allah’s anger or Hell. It’s a sin that a person isn’t promised retribution in the hereafter, a curse in this life, or a legal punishment. Practicing good deeds serve as expiation for minor sins; as long as the person doesn’t commit major sins. Allah says, “If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).[ An-Nisa’ 31 ] The Prophet (peace and blessings be upon him) said: The five daily prayers, Juma’h prayer till Juma’h prayer, Ramadan till Ramadan expiates everything between them, if you avoid the major sins.” [ Muslim 233] Ash-Shaykh Abdur Rahman Al-Barrak (may Allah preserve him) said, “ The words if you avoid the major sins show the condition for having the minor sins forgiven. The minor sins aren’t forgiven unless the major sins are avoided. “ Some examples of minor sins are: 1. Looking at something prohibited 2. Stealing something, which doesn’t earn the legal punishment. i.e the value of something less than a quarter dinar. 3. A mother lies to her son and says come here and I will give you something. When he comes she doesn’t give him anything. • A Major sin is one that earns Allah’s anger or Hell. It’s a sin that a person is promised retribution in the hereafter, a curse in this life, or a legal punishment. A major sin is one where faith is denied for its doer and the Prophet (peace and blessings be upon him) freed himself from its perpetrator. Ibn Qayyim Al-Jawzee said,” People differ over the exact number of major sins. “ [Jawabul Kafee] Abdul Azeez Ar-Rajhi said, “ The scholars differ over the number of Major sins. Some ulema say they are seven, some say seventeen, and some say seventy. In addition to these opinions some scholars say the number of majors sins are seven hundred. [ Sharh Al-Aqeedahtut Tahaweeyah ]. Majors sins are only removed by performing sincere repentance or by having the legal penalty imposed. Expiation for Major sins can also occur when the good deeds outweigh the bad deeds. Some examples of Major Sins are: 1. Shirk 2. Cutting family ties 3. Bearing false testimony 4. Zina 5. Deception Imam Ath-Thahabi and Muhammad ibn Abdul Wahhab wrote books about the major sins. ** These points were taken from Abdur Rahman ibn Nasr Al-Barrak’s and Abdul Azeez Ar-Rajhi’s explanation for Aqeedatut Tahaaweeyah (may Allah preserve them) Al-Hamdulilah both of these scholars are still alive today and are from among the students of the late Abdul Azeez bin Baz (may Allah rest him in Firdous). Shaykh Muhammad ibn Salih Al-Uthaymeen said before his death, “ After I’m gone ask Fawzan and Al-Barrak.” **The Difference between Minor Sins and Major Sins • A minor sin is one that doesn’t earn Allah’s anger or Hell. It’s a sin that a person isn’t promised retribution in the hereafter, a curse in this life, or a legal punishment. Practicing good deeds serve as expiation for minor sins; as long as the person doesn’t commit major sins. Allah says, “If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).[ An-Nisa’ 31 ] The Prophet (peace and blessings be upon him) said: The five daily prayers, Juma’h prayer till Juma’h prayer, Ramadan till Ramadan expiates everything between them, if you avoid the major sins.” [ Muslim 233] Ash-Shaykh Abdur Rahman Al-Barrak (may Allah preserve him) said, “ The words if you avoid the major sins show the condition for having the minor sins forgiven. The minor sins aren’t forgiven unless the major sins are avoided. “ Some examples of minor sins are: 1. Looking at something prohibited 2. Stealing something, which doesn’t earn the legal punishment. i.e the value of something less than a quarter dinar. 3. A mother lies to her son and says come here and I will give you something. When he comes she doesn’t give him anything. • A Major sin is one that earns Allah’s anger or Hell. It’s a sin that a person is promised retribution in the hereafter, a curse in this life, or a legal punishment. A major sin is one where faith is denied for its doer and the Prophet (peace and blessings be upon him) freed himself from its perpetrator. Ibn Qayyim Al-Jawzee said,” People differ over the exact number of major sins. “ [Jawabul Kafee] Abdul Azeez Ar-Rajhi said, “ The scholars differ over the number of Major sins. Some ulema say they are seven, some say seventeen, and some say seventy. In addition to these opinions some scholars say the number of majors sins are seven hundred. [ Sharh Al-Aqeedahtut Tahaweeyah ]. Majors sins are only removed by performing sincere repentance or by having the legal penalty imposed. Expiation for Major sins can also occur when the good deeds outweigh the bad deeds. Some examples of Major Sins are: 1. Shirk 2. Cutting family ties 3. Bearing false testimony 4. Zina 5. Deception Imam Ath-Thahabi and Muhammad ibn Abdul Wahhab wrote books about the major sins. ** These points were taken from Abdur Rahman ibn Nasr Al-Barrak’s and Abdul Azeez Ar-Rajhi’s explanation for Aqeedatut Tahaaweeyah (may Allah preserve them) Al-Hamdulilah both of these scholars are still alive today and are from among the students of the late Abdul Azeez bin Baz (may Allah rest him in Firdous). Shaykh Muhammad ibn Salih Al-Uthaymeen said before his death, “ After I’m gone ask Fawzan and Al-Barrak.” **

“Know you not that it is Allâh to Whom belongs the dominion of the heavens and the earth? And besides Allâh you have neither any Walî (protector or guardian) nor any helper.
Or do you want to ask your Messenger (Muhammad ) as Mûsâ (Moses) was asked before (i.e. show us openly our Lord)? And he who changes Faith for disbelief, verily, he has gone astray from the Right Way.”

2: 107-108.