[Samsiah]

Islam is a religion that’s build on reasoning and evidences. The supreme sources for the teachings of Islam are al-Quran and al-Sunnah. There’s no Islam without reasoning and evidences. All pointless words that are barren with rationales are not worthy to be associated with this sanctified religion.

Islam is the religion of Allah that’s Most Inventive and Most Knowledgeable. Therefore, it is impossible to find in the teachings of Islam anything that is in contrast to literal evidences and academic facts. Whatever opinion that’s produced in the name of Islam but does not revolve around the axis of reasoning and evidences from al-Quran and al-Sunnah, then it is not from the teachings of Islam. Regardless whether the one who generates that opinion attaches to him self various types of religious title or wears various types of attire that are correlated to being religious. Similarly, whatever view that is associated with Islam, if it is proven that in reality it contradicts with the world’s order, or scientific facts that are resolute, or degrades the well-being of humankind in a conspicuous way, then it is also absolutely not from the teachings of Islam.

So said the prominent scholar of Islam al-Imam Ibn Qayyim al-Jauziyyah (deceased in 751H):
“Indeed for the syariah(2) of Islam, its construction and foundation are built on all wisdoms and goodness for humans in this world and hereafter. The syariah of Islam is all about justice, goodness and wisdom. Therefore, every aspect that departs from justice into vindictiveness, from blessing into its opposite, from goodness into badness, from wisdom into foolishness, then it is not from the syariah of Islam even though it is interpreted as such.” (Ibn Qayyim al-Jauziyyah, I’lam al-Muwaqqi’in, 3/3, Beirut: Dar al-Jail).

Whatever perception about Islam that conflicts with al-Quran and al-Sunnah, or contradicts with the fundamental aspects of human welfare that has been established by syariah is rejected without considering from which dignitary it originates from. Therefore, the opinions of all even if he is a mufti(3), a respected guru or an ustaz(4) can be accepted or rejected except for the al-Quran and al-Sunnah. The opinion of any individual – even a grand Islamic scholar – is entitled to be questioned so long as it does not concur to the evidences provided by al-Quran and al-Sunnah. There’s no one that’s maksum(5) other than the messengers sent by Allah. For every religious opinion brought up by a certain personality or an ustaz, it does not necessarily have to be swallowed wholly. Allah proclaims in Surah al-Isra, verse 36 (translated as): “And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).”(6)

As stated by al-Imam al-Syatibi (deceased in 790H): “Thus, it is compulsory for us to follow the one that was guarded from making mistakes (meaning Rasulullah s.a.w) and to stop from following whoever that is not being shielded from mistakes whenever there seems to be doubts about it. Moreover, we should put down whatever that comes from all Imams(7) side by side with al-Quran and al-Sunnah. Whatsoever is accepted by both (al-Quran and al-Sunnah), we consequently accept it, and whatsoever is rejected by both we consequently abandon it.” (Al-Syatibi, Al-I’tisam, pg. 165, Beirut: Dar al-Kitab al-Arabi).

Although to respect and to observe good manners towards ulama(8) are commanded by the nas(9) of Islam, but this has never stopped a person from presenting intelligent criticisms or from questioning their opinions while still maintaining the disciplines of our religion.

This is the authentic principle practiced by all established Muslim scholars since a long time ago. Just take a look at the grand scholar al-Hafizd al-Imam al-Zahabi (deceased in 748H) who did a research on the distinguished personalities among the Muslim community. Al-Imam al-Zahabi, when he discussed the history of a great academic figure Waki’ Ibn al-Jarrah, he praised the merits of Waki’.

Among al-Zahabi’s statements is: “He was amongst the oceans of knowledge and the Imam of huffaz (hadith).” Afterwards, he mentioned the words of Yahya bin Aktham: “I befriended Waki’ at his place of residence and also when he travelled. He fasted al-dahr (everyday) and finished reciting the al-Quran in one night.” Al-Zahabi commented on those specific deeds by Waki’ by saying: “I say: This is an amazing ibadah(10) but for it to be practiced by an imam amongst the imams of hadith, then that is not normal. Indeed it was sahih (authentic) that the Prophet a.s prohibited daily fasting and reciting (until completion) of al-Quran in less than three days. The religion is simple. Adhering to the Sunnah is more imperative. May Allah bless Waki’. Where can we find an individual as great as Waki’? Nevertheless, he frequently drank Nabiz Kuffah that could be intoxicating if consumed a lot. He made his own judgment with regards to drinking it (he does not consider it as prohibited so long as it does not intoxicate). Should he forsake it (not drink it) on the ground of devoutness, that would be much better for him. This is because whoever avoids dubious elements, thus his religion and dignity will be saved. Indeed, it is sahih that there’s a forbiddance and prohibition of nabiz but this is not the place to deliberate it. For every person, each of his opinions can be accepted or abandoned (except for Rasulullah s.a.w). Take not as an example the wrong deeds of an alim(8). (Al-Zahabi, Siyar A’lam al-Nubala, 9/142-144 Beirut: Muassasah al-Risalah).

Although Waki’ is an established ulama, yet an academic fault must be judged as an academic fault. Clearly, we are ordered to respects others especially the religious teachers but this should not stop us from speaking truthfully while maintaining the discipline and manners thought by Islam.

I’m discussing this topic because there are some people in our community that do not dare to question a person who’s regarded as an ustaz even though what he claims is utterly groundless. It seems like they (the ustazs) have been granted with a colossal tongue to speak of anything in the name of our religion even without presenting any reasoning and strong evidence. Even worse, some of the religious teachers in the old days warned their students against asking questions saying that “Whoever asks a lot of questions, it shows that his faith is weak.” Consequently, it is not surprising when there are states whose compilations of fatwa(11) includes the prohibition of selling cows to the Chinese, that budu(12) is an impurity when spilled on clothing but it is considered as a purity when consumed, and many other weird fatwa. In spite of that, there’s nobody dare to question on what ground those religious rulings are produced for fear of being labelled as having a weak faith.