Is it blasphemy to question Islam?
The question of whether it is blasphemy to question Islam is nuanced and can be understood through the lens of various Qur'anic verses and hadiths. In the Qur'an, it is acknowledged that questioning can sometimes arise, but it is cautioned against excessive questioning that may lead to disbelief or doubt.
For instance, in Surah Al-Baqara, Allah advises, Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road
2:108. This verse suggests that while questioning is a part of human nature, excessive doubt or skepticism, particularly about established truths, can lead one away from faith.
Ibn Kathir explains this verse further by noting that Allah forbids the excessive questioning of the Prophet Muhammad (peace be upon him) about matters that have not yet occurred, indicating that such behavior can lead to confusion and misguidance. He emphasizes that those who engage in unnecessary questioning may risk having their inquiries lead to prohibitions due to their doubts.
On the other hand, questioning in the pursuit of knowledge and understanding is seen as a critical aspect of faith. In this light, seeking clarification about Islamic teachings and principles is not inherently blasphemous but should be done respectfully and with the intention of understanding rather than undermining the faith.
Overall, while questioning Islam is not in itself considered blasphemy, it is essential to approach such inquiries with sincerity and a desire for knowledge, rather than with the intention to criticize or belittle the faith.
Sources
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2:108 · Al-Baqara
2:108 · Muhammad Marmaduke Pickthall
أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road.
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Tafsir Ibn Kathir on 2:108
Tafsir Ibn Kathir · 2:108
In this noble verse, Allah forbids the excessive questioning of the Prophet Muhammad (peace be upon him) about matters before their occurrence, as He says elsewhere: "O you who believe, do not ask about things which, if they are made known to you, will distress you; and if you ask about them while the Quran is being revealed, they will be made known to you." This means that even if one asks about details after their revelation, they will be clarified, but one should not ask about something before it actually happens, lest it be made forbidden because of that questioning. Supporting this, there is an authenticated report stating: "The greatest sinner among Muslims is the one who asks about something not yet forbidden, and it becomes forbidden due to his question." When the Prophet was asked about a man finding another man with his wife — if he speaks, it concerns a grave matter, and if he remains silent, it is similarly grave — the Prophet disliked such questions and reproached them. Then Allah revealed the ruling on mutual cursing (especially related to such jealousy and doubt). This is further confirmed in the two Sahih collections through a hadith of Al-Mughira ibn Shu'ba that the Prophet prohibited idle talk, excessive questioning, and wasting money. Muslim records the Prophet saying: "Leave me to what I left you to, for those before you were ruined because of their excessive questioning and dispute with their prophets. When I command you to do something, do as much of it as you can; and if I forbid you something, avoid it." This was said after he informed them that Allah prescribed pilgrimage (Hajj). When a man asked: "Every year, O Messenger of Allah?" The Prophet remained silent three times, then said: "No, and if I said yes, it would become obligatory, and if it became obligatory, you would not be able to perform it." Then he repeated, "Leave me to what I left you to." Anas ibn Malik also stated that they were forbidden to ask the Prophet excessively, though they were pleased when a man from the desert came to ask him and they listened. Al-Hafiz Abu Ya'la al-Mawsili narrated in his Musnad from a chain reaching Al-Bara' ibn 'Azib, who said: "If the year approached, I wanted to ask the Prophet about something but hesitated. We wished that the Bedouins would come to ask him." Al-Bazzar narrated that Ibn Abbas said: "I have not seen a people better than the companions of Muhammad, peace be upon him; they only asked him about twelve questions, all related to the Quran, such as about wine and gambling, the forbidden month, and orphans." Regarding Allah's words: "Or do you want to question your Messenger as Moses was questioned before?" this is an expression of rebuke, meaning: rather, you intend this; it's a strong negation encompassing both believers and disbelievers, since the Prophet is a messenger to all. This recalls how the People of the Book asked Moses for a heavenly book and to see Allah openly, leading to their punishment by thunderbolt because of their unjust questioning. Muhammad ibn Ishaq reported from Ibn Abbas that Rafi' ibn Huraymala (or Wahb ibn Zayd) said to the Prophet: "Bring us a book revealed from heaven for us to recite, and cause rivers to flow so that we may follow you and believe you." Thus Allah revealed this verse. Abu Ja'far al-Razi, citing Al-Rabi' ibn Anas and Abu al-'Aliya's commentary on the verse, relates that when a man complained to the Prophet that their expiations were not like those of the Children of Israel, the Prophet prayed thrice: "O Allah, do not grant them that," explaining that the Israelites' sins appeared written on their door, and their expiation was more punishing in this life, serving as a warning. The Prophet said that the five daily prayers between Fridays expiate sins committed between them and related other teachings showing God's mercy and justice. Jahid explained that the phrase about questioning like Moses intends their desire to see Allah openly. Quraysh had once asked Muhammad to make the hill of Safa gold for them; he replied that it was like the Table Spread for the Children of Israel, but if they disbelieved it would be to their detriment, and they refused. Al-Suddi and Qatadah held similar views. The meaning is that Allah censures those who questioned the Prophet with obstinacy and insistence, as the Children of Israel questioned Moses with stubbornness, denial, and rebellion. Allah says: "Whoever exchanges disbelief for faith has gone astray from the straight path," meaning they have deviated into ignorance and error. This includes those who reject belief in the prophets, oppose them, and obstinately ask unnecessary questions aimed at rebellion and disbelief, as Allah says: "Have you not seen those who changed Allah's blessing into disbelief and made their people dwell in destruction? They will burn in Hell, and it is an evil resting place." Abu al-'Aliya explained the substitution mentioned is exchanging hardship for ease.
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