Mystic dimensions of “In the name of Allah the compassionate the Merciful”




The most recited Quranic verse that the Muslims recite by night and day is the following Quranic verse:

“In the name of Allah the compassionate and the Merciful”

The common meaning of this verse among all Muslims, with the exception of few, is that a Muslim should start any statement or an act in the name of His majesty, “Allah” In other words; a Muslim expected to evoke the name of God “Allah” and to say “in the name of Allah the Most Gracious the Merciful.” This common understanding is not wrong, but certainly, it does not reflect the true mystic dimension of this important statement of the Divine Writ of God’s last communication to Mankind.

Now lets discuss the above verse and explore the beautiful dimension of it. Let’s begin with word “Allah.” It is commonly known among Muslims that the word “Allah” is an indicative noun for the Almighty God. The question I ask now is if the name of the Almighty creator is “Allah” as commonly known, it means that in essence we are saying “in name of the name” because “Allah-God” is the name. For example, when we know that Zaid’s father is Mahmoud and we wanted to do a project and commit it to Zaid’s father, we can say that the project is committed “in the name of Zaid’s father.” It is wrong to say the project is committed “in the name of Mahmoud” because “Mahmoud” is the name. Now I believe the key to appreciate the verse “in the name of God the compassionate and Merciful” we must have a second look at the word “bi-sim” from epistemological standpoint. We must establish the true meaning of the word “bi-sm”; does it mean “in the name of ” as commonly known or what is the other possible more profound meaning, hopefully I will succeed in doing so.

According to the Arab linguists as referred to by the early classical Muslim commentators, they state that the word “bi-sim” consist of two parts;

1- The first part is the Arabic letter “bi-or ba” ,which literally means “in the, in the care of, in the attention of, by the,etc..”

2- And the second part is the word “sim” which consists of two letters; “seen and meem.” and pronounced as “sim”, its meanings is shown below.

Early Arab linguists state that the word “sim” originate from two different sources of verbs. These linguists agree on the fact that the letter “bi or ba-in the” is not part of the word “sim” but they differ about the meaning of the term “sim” They state that the term “sim “ is derived from two root words as follows:

1- “The first origin: It is derived from the word “al-simah” literally means “al-‘alama-the sign-attribute”.(according to the Arab linguist Al-Farra’.)

2- The second origin is that the word “sim” is derived from word “al-simou” which literally means “highness, Majesty” by which the thing is elevated to be distinguished from other things. (according to Al-Zzajaj and al-khalil-early Arab linguists)

I believe that the first opinion offered that is the word “sim” from “bi-sim” is derived from the word “simah-sign or attribute” is more inclusive and it includes the second meaning that is from “simou-highness” by necessity.

Accordingly, now we focus on the first meaning that the word “sim” derived from “al-simah-the attribute” or “’sifa-attribute”; an attribute of something defines the essence of a thing, and it differentiates it from other things. I see this meaning in harmony with the meaning of the phrase commonly rendered as, “In the name of God the Most Gracious the Most Merciful.” Hence, I see the verse 1:1, in essence says that Man should begin any saying or any act, in the care or honor of two of God’s attributes, namely, “the Compassionate, the Merciful.” In other words, the verse 1:1 “bi-sm Allah alrahaman alaraheem” can be rendered as follows:

“In the attribute of Allah, the Compassionate the Mercifull”   or,

“In the care of Allah’s attribute, the Compassionate the Mercifull”  or,

“In the honor of the attribute of Allah, the Compassionate the Mercifull”  or,

“For the attention of Allah’s attribute, the Compassionate the Mercifull”

These above various renditions should allude to the deeper dimension of this famous verse which is the most recited Quranic verse by all Muslims. I must point out here that the reason I feel strongly in adopting this meaning is simply because the verse loudly and clearly refers to it.  Look closely at this verse we see that the name of the Almighty God, “Allah” is immediately followed by two of His  (sw) attributes, namely, “Al-Rahman, Al-Raheem”. This fact alone indicate to the more likely meaning of the word “sim” which is to mean as “attribute” as suppose to mean as “name”. If we were to assume that the two words “al-Rahman and Al-Raheem” are two names of Allah then the common adopted meaning for the word “sim” as to mean “name” is correct and makes sense. But in reality it is establish that the two words “al-Rahman, Al-Raheem” are names of attributes of Allah and not names of the creator, like the word “Allah” is the name of the creator. Hence, I believe that my above rendition of the verse is more appropriate than the common rendition and it allows us to appreciate the deeper meaning of it.

Mystic dimension of verse 1:1

The important point here is that we see the verse has singled out two profound attributes of God specifically “al-Rahman-the compassionate” and “al-Rahim-the Merciful.” We also know that it is common in the Arabic literature when referring to two things or attributes they are joined by the conjunction particle “waw-and” This common rule was not employed in this verse under consideration, as well as other Gods attributes when they are mentioned in the Quran. We see that there is no conjunction particle “waw-and” connecting the two attributes “al-Rahamn, al-Rahim”. I believe that the combination of these two attributes coupled without the conventional conjunction particle “waw-and” is not coincidence or by virtue of eloquence of words, rather it is done by the Most Expert and the Most Wise, the Almighty God.  I believe that these two divine attributes represent a wonderful sublime concept of dualism of divine attributes. Accordingly, this verse in essence is alluding to a very important notion and that is, let Man know that if he or she wants to say any good word or do a good act should be fully aware that such statement or act is to be executed and committed in the care or in the honor of the combined attributes of “the Compassionate-the Merciful”. Then if so, such words and acts inevitably projected within the divine vicinity of those dual realities of the sublime attributes, “al-Rahman, al- Rahim”. This follows that the attribute of “al-Rahman-the Beneficent” is the origin of existence and all that exists is issued forth through this attribute, “al-Rahman” and is encompassed by the attribute “al-Merciful-al-Raheem”. This inevitable reality, of the saying and acts of Man, which would, merits the honor and care of the “al-Raman-al-Raheem” simultaneously, is conditional to the free will of Man. In other words, if Man is fully conscious of the Truthfulness of this “dual sublime Realities” of “al-Raman, al-Raheem” and that he or she willingly and consciously pursue his words and acts, in the physical realm of existence, in the honor and care of the “dual Realities of al-Raman, al-Raheem” then those words and acts will inevitably be granted the blessing of “al-Rahman-al-Raheem”, and  consequently will be projected in the oasis of the Divine Ocean of the Absolute, and be connected to the “Dual Majestic Realities of Allah sw; “al-Rahamn:al-Raheem.” We can see such profound effects of the “al-Rahman-al-Raheem” in respect to Man’s acts and sayings, as explained, and its manifestation in all fields of life in the real world. The positive impact of good words on the hearts of people and everlasting impact of good acts on the progress of human cause.

On the other hands, if a person wants to utter bad words  and do evil acts, then those words and acts will be in the honor and care of the dual Satanic planes and that is “al-Shaitan-alRajeem, or the accursed Satan” even if he or she utters the words “In the name of God the compassionate the Merciful.”

Allah knows best

Adill Hissan


copy right is reserves.


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إشارات قرآنية

مجرد إشارة تستحق الانتباه

:اكثر آية قرآنية يتفوَّه بها المسلمين ليلا ونهاراً هي الاية الكريمة التالية

“بِسْم الله الرحمن الرحيم”

والمعنى المتعارف لدى المسلمين العام ، بأستثناء القليل جداً ، هو ينبغي على المسلم ان يبتدئ اي قول او فعل بأسم الجلالة وهو ” الله” اي نقول ” بإسم الله الرحمن الرحيم” وهذا المعنى ليس باطلا ولكن هو جزء من المعنى المرتجى. والملاحظ هنا انني كتبت “إسم” وليس “بِسْم” اي وضعت حرف الألف بين حرف الباء والسين في كلمة “بِسْم” لأن هذا المعنى المتعارف لجملة “بِسْم الله” اي ان المفسرين يفترضون وجود حرف “الألف” بين الباء والسين في “بِسْم” ولكنهم يقولون بحذف الألف مع بقاء المعنى بأنه تعني “إسم” اي اسم الشئ.  والسؤال الذي اطرحه الان هو لو كان ان اسم العٓلم لفظ الجلالة “الله” هو اسمٌ للخالق كما هو معروف فهذا يعني اننا نقول “بأسم الاسم” لان ” الله” هو الاسم . ومثال ذلك عندما نعلم ان والد زيد هو محمود وأردنا ان نقوم بمشروع ما ونهديه الى والد زيد (محمود) عندئذ ٍ يمكن ان نقول ان هذا المشروع تمّ “بإسم والد زيد” ومن الخطأ ان نقول ” بإسم محمود” لان “محمود ” هو الاسم. والآن كيف نفهم معنى “بِسْم الله”
لقد اختلف مفسري القرآن ،المسلمين الأوائل،  في أصل كلمة “سْم” من ” بِسْم ” ولكنهم يتفقون على ان حرف الباء ليس من أصل الكلمة. و الاختلاف في أصل كلمة “سم”  على وجهين كما ذكره المارودي في تفسيره للقرآن

ألوجه الاول: أنه مشتق من السمة، وهي العلامة، لما في الاسم من تمييز المسمى، وهذا قول الفرَّاء.
والثاني: أنه مشتق من السمو، وهي الرفعة لأن الاسم يسمو بالمسمى فيرفعه من غيره، وهذا قول الخليل والزجَّاج.وفِي اعتقادي ان الوجه الاول وهو من “السمة” يتضمن الوجه الثاني ضرورةً

والآن لنرّكز على المعنى الاول وهو ان كلمة “سْم” مشتقة من السمة اي الصفة التي تُمٓيِّز الشئ عن غيره وأنّ الباء ليست من أصل الكلمة المعنية. وهذا المعنى أراه يتناغم مع المعنى المرتجى من عبارة “بِسْم الله الرحمن الرحيم” وبعبارة ثانية ان الاية تقول ان على الانسان ان يبدئ قوله او فعله ب ” صفة الله ” وهما “الرحمن الرحيم ” والنقطة المهمة هنا ان الاية قد أفردت صفتين من صفات الله الحسنى وبالتحديد صفة “الرحمن” وصفة ” الرحيم” وإفراد هاتان الصفتان ليس صدفة او بلاغة كلامية بل انها مصوغة من لدن حكيم خبير. وان هاتان الصفتان تمثل ثنائية رائعة تحمل معاني عرفانية جميلة. فليعلم الانسان انه اذا أراد ان يقول قول الحسنى او القيام بفعل الخير ينبغي ان يكون على وعي تام بأن القول او الفعل يكون من أجل الله بصفتيه الحسنى “الرحمن الرحيم” فأن كان كذلك فأن فعله وقوله يكون واقعٌ لا محالة في ثنائية “الرحمن الرحيم” ونلاحظ هنا ان ” الرحمن الرحيم ” لا يرتبطان بواو العطف وذلك يضيف معنى أعمق لجملة “الرحمن الرحيم” وذلك، والله اعلم، صفة الرحمن هي أصل الوجود وكل ما هو موجود يصدر عن “الرحمن ” ويكون في ظل “الرحيم” وهذه مشروطة بارادة الانسان. فإذا كان الانسان واعً لقيمومة الرحمن على الوجود ويتجلى ذلك في افعاله وأقواله بإرادته الحرّة فأن فعله وقوله سوف يكون ،لا محالة، في واحة المقدَّس المطلق والتي تمتاز بصفتان من صفاته الحسنى وهما “الرحمن” اي في “رحمانية الله” ويكون في ظلال “الرحيم” اي في “رحيمية الله” في آن واحد . أمّا اذا أراد الانسان ان يقول قول السوء ويقوم بفعل الشر فأن كان كذلك فأنه سوف يقع في ثنائية ” الشيطان الرجيم” حتى لو تفوّه بعبارة “بِسْم الله الرحمن الرحيم” .
وهكذا تتجلى عظمة آيات القرآن الكريم وبالتحديد هذه الاية الكريمة “بِسْم الله الرحمن الرحيم”

والله اعلم
عادل حسين

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The notion of “dispute and dialogue” and Women liberation in the Quran

“Allah hath heard the saying of her that disputeth with thee (Muhammad) concerning her husband, and complaineth unto Allah. And Allah heareth your dialogue. Lo! Allah is Hearer, Knower. ” – Al-Mujadilah  (The Disputation) – 58:1  (Picktall)  

“Such of you as put away your wives (by saying they are as their mothers) They are not their mothers; none are their mothers except those who gave them birth–they indeed utter an ill word and a lie. And lo! Allah is Forgiving, Merciful.” – Al-Mujadilah  (The Disputation) – 58:2  (Picktall) 

Unfortunately, these verses above, 58:1-2, did not take its fair share in the literature and essays of Muslim writers. We find that there are more interests committed on verses dealing with the concept of mut’ah marriage-temporary marriage as well as we find many Muslim writers focus more on verses dealing with punishments, killing the infidels, violence, etc..(Even though such verses revealed within its own historical contexts, Muslim scholars take them out of context to satisfy the dictates of their school of thoughts.)

I return to these two verses 58:1-2, after examining these verses, we clearly see wonderful lessons in human sociology and specifically it shows the high status of women in God’s sight and the attention of the Almighty God given to women’s humanity.

In a quick glance at verse 58:1, we see that the woman concerned has argued with the Holy Prophet about her husband, but it is clear that the Prophet did not argue back with her, as it is obvious in the verse, “..of her that disputeth with thee (Muhammad)…” Secondly, we see from the original text that this woman’s concerns complained to God directly and did not complain to the Prophet as it is clear from the verse “.. and complaineth unto Allah...” which suggests that the complaint of injustice to be directed to the One God Almighty and not to any other deity; Prophet, or saint, etc…

Furthermore, we see that the Holy Prophet did not argue with her, rather he (as) engaged in dialogue with her. This can be seen in the verse, “God hears your dialogue …” The reason for this is that he (as) recognized that she was oppressed by her husband and by the abhorrent social norm called “al-thihar-a husband declares his wife to be his mother out of anger or for other devious reason”

This is quick commentary over these verses. In addition to these notes we see that verse 58:1, refers to valuable concepts related to human behaviour interaction. One of these concepts is that the verse refers to the concept of “dispute or argument-jidal” and the concept of “dialogue-hiwar”. These two concepts stated separately and clearly suggesting that they are different concepts and not synonymous, each deals with an important aspect of human behavior and the foundations of social relations among members of society. Now, in short, we see the difference between these two concepts. Let’s take the first concept and that is “dispute or argue-jidal” which is referred to in the verse 58:1, as in “tujadulika”, it is worth noting here is that this original Arabic term is not accurately translated by many Quran English versions. However, the closest rendition to the original Arabic offered by “pickthal” Quran version.  Now, the term used in this verse is “tujadiluka-she disputes with you” is from the root word “jadal” which literally means to twist something with something else or to wrap something onto something else.  Its derivatives; jadal-he twisted or he disputes, jidal-disput or argument. Furthermore, in the original Arabic language, the Arabs say “jadal alhabl”, which means, “he twisted the rope” and employed to express someone who intends to twists facts or is confused about facts.

Accordingly the concept of Jidal or dispute is between two parties that do not necessarily have to agree in principle and the difference may be ideological or on the level of creed. We can see this in the Quran in reference to the ideological difference between the people of the book and the Muslims, followers of the Prophet of Islam; as in the verse 29:46, “Do not argue with the people of the book unless it is done in the best manner…”

The second concept is “the dialogue-hiwar” this can be seen in the verse, “Allah hears your dialogue..” It is known that “dialogue” is between two parties with a common understanding to serve a purpose. In the original Arabic language, according to Arab linguists, , it stated that the concept of “dialogue-hiwar” is to reconsider and rethink of thoughts in order to achieving clearer thoughts.

Early steps towards Women liberation

After this short commentary about these beautiful concepts we see that the goal of these verses is that it abolished one specific social injustice against women and that is the concept of “al-thihar“, as in the following verse;

“Such of you as put away your wives (by saying they are as their mothers) They are not their mothers; none are their mothers except those who gave them birth–they indeed utter an ill word and a lie. And lo! Allah is Forgiving, Merciful.” – Al-Mujadilah  (The Disputation) – 58:2  (Picktall)

It is worth mentioning here that the name of the entire Sura is called after this incident between this women and the Prophet of Islam. This truly reflect the importance of this incident and its impact on the initiation of the process of women liberation from the abhorrent social norms which oppresses women. I believe that this verse reflect the truthfulness of the Prophet claim simply because he (as) could have taken sides with the husband of this women, but instead he (as) chose not to argue back and forth in support of her husband. Instead he (as) engaged with her in a dialogue to comfort her. This shows the true status of women in the sight of God and it reflects the powerful prophetic mission towards social justice.

 We see that this verse above has defined this social norm “al-thihar” to be as a statement of obscenity, as stated, “..they indeed utter an ill word..”,  it is an obscene statement because it oppresses women, it is not sanctioned by Allah (SW), and it is rejected by Mans intrinsic moral values. Furthermore, the verse define this social norm “al-thihar” as it as a fraudulent act, for it is used by the husband as an excuse to rid himself  from his first wife so that he could seek more wives as he wishes. In other words, such men are to use this custom as pretext to remarry therefore they are in essence resort to this abhorrent social norm falsely and fraudulently.

Thus, this blessed verse represent one of the corner stone towards the liberation of women from one type of terrible social norms and considered one of the great achievements of the Holy Prophet of Islam.

Adill Hissan


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الجدال والحوار في القرآن الكريم

الجدال والحوار في القرآن

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Love is life itself

Love is life itself..
Love in the the Arabic is ” ‘hubb-حُب” (Quran 38:32) and it is derived from the same root word of ” ‘habba-حٓبّة ” which literally means “grain” its plural is ” ‘habb-حٓبّ ” (Quran: 6:695)

This etymological relationship, between those two words mentioned above, underlines a profound concept of the Absolute truth. It is evident that the grain is the source of life for all plantations on Earth. In other words the grain is the fundamental constituent of the existence of plants. This follows that ” ‘hubb-love” is the the fundamental principle of the cosmological existence. It is the most vital principle of our humanity.
Love will give different meaning to life.
Love is a manifestation of God the Absolute.
Love is the silhouette of the universal Truth.
Love is a confirmation of our humanity within.
Love is life itself.

Adill Hissan

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The notion of ”abrogation” in the Muslim belief system is one of the major root causes of Muslim terrorism today.

Whatever verse We abrogate or cause to be forgotten We bring one a better than it or like it. Do you know that God has power over all things? Quran, 2: 106

Before getting into my main subject matter I would like to point out to two important points, the first one is my severe criticism of the doctrine of Muslims is not a mere allegations  and blind attacks on their religious teachings. The main reason for that is it became obvious for everyone who wants to conduct an analytical overview of the reality of Muslim socio political situation will reach a reasonable conclusion that terrorism and violence is rooted in our faith, the doctrine of the Muslim religion.

The second point is that we must separate between the universal Islamic religion the upright (haneef) whose foundations laid down by Ibrahim (as), and between the organized religion founded by Muslim scholars. Thus, my words here and other articles directed to the belief system of our religion, the Muslim religion, which became fragmented into several mini religious groups’ condemns each other and their exclusivity to salvation is the hall mark of their doctrine.

My words here not directed towards the universal Islamic religion, which includes all of God’s creation, and that its criterion to salvation is engaging in good deeds and serving the human cause. Whereas the organized religion; the religion of Muslim scholars, it only includes its followers and its criterion to salvation is mere affiliation or verbal pronunciation of “shahada” or by being born into a Muslim parent.

Now I would like to discuss one of the most important subjects, which is in my opinion, it has a direct relationship to the dire socio-political situation of Muslims and Muslim global terrorism. This subject is the notion of “abrogation in the Quran” which is adopted by the vast majority of Muslim scholars from both major sects Sunni and Shiites. I truly believe that such approach towards the Quran represent the most damaging blow to the essential universal message of the Quran.

It is very regrettable to see that Muslim scholars by adopting this notion of abrogation, weather intended or not, this is for them to answer, it had led to the suspension of the message of peace and tolerance of the Quran. Unfortunately They advocate that all of the Qur’anic verses, which advocate peace, love and tolerance towards our fellow men abrogated with other sets of Quranic verses, which relate to war, violence and conflicts-neglecting their historical contexts.

Clearly, this well-established belief, abrogation, towards the Quran is nothing but an attempt to go around their inability to corrupt the text of the Quran simply because God Himself is guarding it from corruption as He SW clearly confirmed it in the Quran;

“Surely We have revealed the remembrance and that We will most surely be its guardian-15:9

furthemore, the other reason, for Muslim scholars, for adopting the notion of abrogation is, in my opinion, due to their failure to fully comprehend the true meaning of these Quranic verses which were alleged to be abrogated, some with good intentions and others are not.

Allow me to elaborate on the notion of Abrogation, in few words. Abrogation of Quranic verses, means, according to Muslim scholars, they contend that there are some Quranic verses abrogated-cancelled, by God, other Quranic verses due to various imagined reasons not sanctioned by God.  It is worth mentioning here that Muslim scholars differ on the specific abrogated Quranic verses. In other words, abrogated Quranic verses in respect to Sunni Muslim scholars may not be the same abrogated Quranic verses according to Shiite Muslim scholars.

Clearly, this disagreement pause a major problem and detrimental to the essence of the Quran and its textual integrity. This belief will represent mocking the final message of God to Mankind and it opens the door to attack the integrity of the Quran. Furthermore, it enables many scholars with deranged minds and selfish political ambitions to suspend many Quranic verses under the pretext of abrogation so that they can select some other verses as replacement to suit the dictates of their school of thoughts. Consequently, this grim reality led to the cancellation of many Quranic verses, which advocate peace, love and intolerance and replaced with other sets of verses that related to historical war and conflicts. In this short essay I will not go into details of the alleged abrogated verses, this can be pursuit by the reader, because it is beyond the scope of my essay.

Now I will attempt to challenge and refute the notion of abrogation within the Quran as advocated by the vast majority of Muslim scholars and to do that I will discuss the Quranic verse, which represents the backbone of this belief, the abrogation, where Muslim scholars deduced this notion of abrogation within the Quran. Please note that in my attempt here, I will not refer to Muslim traditions nor Muslim scholars opinions to refute the notion of abrogation rather I will solely depend on the Quran itself and nothing else because it is after all the victim and the most authentic source for any discussion.

Now let’s look at this verse under discussion is:

Whatever verse We abrogate or cause to be forgotten We bring one a better than it or like it. Do you know that God has power over all things? 2: 106

Looking at this verse, 2:106 mentioned above, it is very clear that it allude to the notion of abrogation. The question to ask here, is this suggested abrogation in this verse is related to the Quranic verses or related to something else?

Before I answer this question, I would like to elaborate on this verse. Certainly if we look closely at this verse, we can establish two notions. The first one is “abrogation” and the second one is “forgetfulness” Surprisingly Muslim scholars do not refer to the second notion of “forgetfulness” rather they often focus on the first one, abrogation, as clearly stated, “cause to be forgotten

In other words, this verse, 2:106, we can clearly establish that abrogation is different from forgetfulness. The notion of “abrogation” means cancellation of one verse by another one where as the notion of “forgetfulness” means total removal of a verse from the memory of people; prophets, disciples, etc.. The reason I alluded to the this second notion of “forgetfullnes” or “casue to be forgotten” in verse 2:106, is that I believe that this particular notion exposes the fallacy of the alleged “abrogation”. I will explain this in the next few lines.

Now, is it logical to think that there are some verses revealed to the heart of the Prophet and then cancelled out by other verses; or to suggest that some verses revealed on the heart of the Prophet, whether he (as) conveyed them or not, and then God cause them to be forgotten and erase them from his memory or the memory of people. Certainly, this kind of scenario is an act can only come from someone who is limited in knowledge, unwise, or someone in vain, and God (SW) is free from such acts.

I believe that the abrogation attempt towards the Quran is clear violation of the integrity of the Quran and a devious attempt to maneuver around the impossibility of textual corruption of the Quran simply because that the textual integrity of the Quran is a task under taken by God Himself as He SW stated in 15:9 Quran

“It is We who revealed the remembrance and it We are its protector”

Now let’s assume that abrogation occurred, for the sake of argument, and let’s agree with this first notion of verse; abrogation within the Quran. But what about the second notion which is “forgetfulness” this follows that why would God erase a verse from the memory of the Prophet Muhamad AS and then restore it back again as stated in the verse under discussion, 2:106

 “……cause to be forgotten We bring one………. like it”

Isn’t this an amateurish and an unwise act and attributing negative characteristics to the Quran, and renders it as an average book lacks perfection and wisdom, where God the most high clearly refute any of these negative characteristics in the Quran, as seen in the following verse 11:1,

الَر كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ (11:1

Alif. Lam. Ra. (This is) a Scripture the verses whereof are perfected (through wisdom have been perfected) and then expounded. (It cometh ) from One Wise, Informed, – 11:1 

Looking closely at the this verse 11:1 above, we see very important fact regarding the main characteristics of the Quranic verses and that is refer to as “uhkimat” this Arabic term is derived from the root word “hakam” which means “he perfected, he ruled, he acted according to wisdom…” also we know the word “wisdom-alhikma”is also of the same root word of “hakama” and our word in the above verse 11:1; “u-hkima-t” furthermore the verse allude to another important fact and that is that the verses of the Quran are “perfected and then expounded” by the All-Wise and the All-informed”. This follows that Quranic verses are perfect and expounded to suit the ever changing of times and there is no need to abrogate nor to cause some verses to be forgotten as was the case in the previous revelations.

Now let me go back to my main question and that is how can we understand the concept of abrogation which is clearly alluded to in verse 2:106 keeping in mind that God describe His book to be perfected and wise; verse 11:1 above. Hence, it is reasonable to say that the abrogation or forgetfulness categorically did not occur in the Quran. Then where did the abrogation occur?

To answer this question we must examine the context of all verses preceded the verse under discussion 2:106. We can see that the overall context is dealing with the people of the book particularly the children of Israel. This follows that the abrogation occurred between the old testament and the new testament on one hand and the Quran on the other hand. In other words, there are some verses in the Old testament are abrogated in respect to the new testament this can be seen from the following verse where Jesus (as) clearly state this fact of abrogation:

وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُواْ اللّهَ وَأَطِيعُونِ (3:50)

And [I have come] to confirm the truth of whatever there still remains of the Torah, and to make lawful unto you some of the things which [aforetime] were forbidden to you. And I have come unto you with a message from your Sustainer; remain, then, conscious of God, and pay heed unto me. – 3:50 

This verse 3:50, clearly confirm beyond any shadow of a doubt that abrogation did occur between the Old testament and the new testament.

In conclusion, there are some verses contained in the previous revelation were abrogated; were not repeated again in the Quran but rather they were replace by other verses which better than them, and some other verses were revealed to the previous prophets but were forgotten and then God chose to restore them back again in His sw final book the Quran.; as clearly stated in the verse under discussion; 2:106:

Whatever verse We abrogate or cause to be forgotten We bring one a better than it or like it. Do you know that God has power over all things? Quran, 2: 106

In the near future I will expound on the consequences of the abrogation approach, and its impact on the world peace and the peaceful message of Islam.

Lastly, there is no abrogation within the Quran and unfortunately this false belief towards the Quran opened the door for the corruption of God’s final message and the pretext to devoid the Quran from its essence and consequently undermine the universal message of the Quran.

Adill Hissan

عادل حسين

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Posted in History, Islam, Middle East, Muslim History, Muslim Terrorism, Muslim terrorists, Muslim Violence, Muslim Wisdom, Muslim Worlds, Politics, Quranic science, Uncategorized | 2 Comments

الناسخ والمنسوخ هو احد جذور الارهاب في المنظومة العقائدية للمسلمين


الناسخ والمنسوخ هو احد جذور الارهاب في المنظومة العقائدية للمسلمين

مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ قدير. 2:106

قبل الدخول قي صلب الموضوع أودّ ان أشير الى ملاحظة مهمة وهو ان انتقادي الشديد لعقيدة المسلمين هو ليس افتراء ولا تهجم على تعاليمنا الدينية ولكن اصبح واضحا وجليا لكل من أراد ان يقوم بنظرة تحليلية لواقع المسلمين ان الاٍرهاب والعنف هو متأصل في عقيدتنا اي عقيدة دين المسلمين. وقبل ان ادخل في موضوعي أودّ ان أشير الى نقطة مهمة الا وهي يجب ان نفصل بين الدين الاسلامي الحنيف والدين المنظم الذي أسسه علماء المسلمين. وعلى هذا فان كلامي هنا وغيره من المقالات هو موجٌه الى المنظومة العقائدية لديننا اي دين المسلمين ،المتشرذم لفرق عدّة يكفّر بعضها الاخر،وان كلامي لا يمس الدين الاسلامي الحنيف الذي يضم جميع خلق الله، وأن المعيار فيه هو العمل الصالح والاحسان. اما ديننا المُنٓظٓم او المؤدلج، دين الفقهاء، فأنّه يضم فقط اتباعه والمعيار فيه هو الانتماء اللفظي او البيئي.
والآن اوّد ان أتناول احد المواضيع المهمة جدا والتي وفي اعتقادي لها علاقة مباشرة في انحطاط واقع المسلمين. ويعتبر في نفس الوقت احد أسباب هذا الانحطاط واحد جذور الاٍرهاب الديني عند المسلمين. وهو مفهوم الناسخ والمنسوخ الذي تبنّاه علماء المسلمين تجاه القرأن الكريم. ويمكن ان أقول انّ هذا المنهج يمثل اعظم ضربة وجهّت ضد جوهر تعاليم الاسلام الحنيف. المؤسف هنا ان علماء المسلمين اتخذوامفهوم الناسخ والمنسوخ ذريعة للعبث في آيات القران الكريم ومحاولة لتعطيل رسالة السلام والتسامح في كتاب الله وإيهام الناس بان تلك الآيات ،آيات السلم الاجتماعي والتسامح قد نسخت اي الغي حكمها بآيات الحرب والعنف. وهذه المحاولة هي التفاف حول عدم إمكانية تحريف القرآن بعد ان تكفل الله بحفظ كتابه من التحريف اللفظي.
وباختصار ان الناسخ والمنسوخ كما يراه علماء المسلمين يعني ان هناك آيات قرآنية نسخت ،اي ألغت ، آيات قرآنية اخرى تحت ذرائع مختلفة لم ينزل الله بها من سلطان. والجدير بالذكر ان فقهاء المسلمين شيعة وسنة يختلفون في الآيات المنسوخة اي ان هناك آيات تعتبر منسوخة في نظر علماء السنة ولكن ذاتها تعتبر غير منسوخة في نظر علماء الشيعة، وهذه معضلة كبيرة تؤدي الى الاستهتار في آيات القرآن الكريم وتفتح باب تعطيل آيات قرآنية عديدة بذريعة بأنّها منسوخة لتوافق ما يمليه عليهم أصول المذهب او أراء فقهائهم. وقد أدّى ذلك الى إلغاء آيات عديدة تدعوا الى السلم الاجتماعي بآيات اخرى تدعوا الى العنف والصراع المجتمعي كآيات الحروب والقتال. ولا يسعني ان أوسع في تفاصيل هذه الآيات في مقالي هذا ومن أراد ذلك فعليه الرجوع الى كتب عقائد المسلمين. وأما موضوع بحثي هنا هو تبيان بطلان مفهوم الناسخ والمنسوخ ضمن نطاق القرآن الكريم وذلك من خلال مناقشة الآية الكريمة التي استندوا عليها علماء المسلمين لاستنباط مفهوم الناسخ والمنسوخ.
وهذه الآية جاءت في سورة البقرة أية ١٠٦

“مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ”

من المؤكد ان ظاهر المعنى يشير الى مفهوم الناسخ والمنسوخ ولكن السؤال هنا”هل هو يتعلق بآيات القرآن الكريم ام ماذا؟
اذا تمعنا في هذه الايةالكريمة يمكن ان نرى ان هناك مفهوم آخر اضافة الى مفهوم النسخ ؛”نٓنسٓخْ “، وهو مفهوم النسيان ؛”نُنسِها” كما هو واضح بصورة جلية من الآية المذكورة. فهذه الآية تؤكد بوضوح مفهومان وهما النسخ والنسيان .وبما ان الآية بدأت ب”ما” الشرطية والتي جزمت الفعلين كما في “ننسخ” و”نُنسِها” على التوالي فهذا يقتضي جوابان للشرط؛الجواب الاول جاء في العبارة “نأتي بخير منها” وهو جواب للجملة الاولى “ننسخ من آية” وَأَمَّا جواب الشرط الثاني فهو”أو مِثلها” وهو جوابا للجملة الثانية “او نُنسِها”. نفهم من هذا التبسيط بان الآية تشير الى ان النسخ هو غير النسيان فالنسخ هو إلغاء شئ بآخر وأما النسيان ازالته تماما ومحوه من الحفظ الذهني والذاكرة. لقد كتب علماء المسلمين الكثير في هذا الموضوع وبالامكان الرجوع الى كتب التفسير والفقه. فهل من المعقول ان هناك آيات قرآنية قد نسخت اي ألغيت بعد إنزالها ومن ثم الغائها او آيات اخرى أنساها الله للنبي وما هو الغرض من إنزالها أولاً على قلب النبي ومن ثمّ نسخها بعد ما تلاها النبي على إسماع المسلمين او انسائها اي محوها قبل ان يتلوها على إسماع المسلمين، فهذا العبث بعينه وحاشا الله من ذلك، ومحاولة دنيئة الى تحريف القرآن الكريم. ألم يتكفل الله بحفظ القرآن “انا نحن نزلنا الذكر وانا له لحافظون” فأن الناسخ والمنسوخ هو التفاف حول حفظ القرأن من التحريف. والآن اعود الى الموضوع فإذا قبلنا جدلا ان هناك ناسخ ومنسوخ ضمن القرآن الكريم فلنأخذ السؤال التالي: اذا سلمنا بمفهوم النسخ في آيات القرآن فما الفائدة من ازالة آيات من القرآن وبعد ذلك إنزال مثلها بالضبط مرة اخرى كما هو واضح من جملة “نأت ….مثلها” فما السبب من إنزالها اولا ثم انسائها ثم إنزال مثلها طبق الأصل الا يعتبر هذا عبث وضياع للوقت ولا يصدر ذلك من إنسان واعي عاقل فكيف يمكن ان ينسب ذلك الى الله عز وخل. وذات الشئ ينطبق في حالة إنزال أية ثم الغائها ثم إنزال اخرى أفضل منها كما هو واضح من جملة “نأت بخير منها”
الان كيف نفهم الناسخ والمنسوخ المشار اليه في هذه الآية ونحن نقرأ أية اخرى تؤكد لنا ان القرآن كتاب محكم وليس فيه إلغاء او إنساء كما هو واضح في قوله تعالى:

“…كتاب أحكمت آياته ثم فصِّلت من لّٓدُن حكيمٍ خبير” سورة هود أية ١

ومن الواضح ان إلغاء آيات والإتيان باحسن منها او إنساء آيات والإتيان بمثلها لا يمكن ان يكون من صفات “حكيم خبير” وبناء على ذلك نستنتج من هذا ان النسخ او النسيان المشار إليهما في الآية أعلاه لا يمكن ان يكون له علاقة بآيات القرآن الكريم. والسؤال هنا أين وقع الناسخ والمنسوخ؟
والجواب هو واضح اذا نظرنا الي سياق الآيات التي سبقت أية ٢:١٠٦ سوف نرى ان إبتداءً من آية رقم ٤٠ الى أية النسخ المعنية نرى الخطاب موّجه الى بني اسرائيل في الغالب وفجأة تغير الموضوع الى الإشارة الى مفهوم النسخ والانساء، ومن هذا نستنتج بأن الناسخ والمنسوخ حدث فعلاً في الكتب السماوية السابقة. بمعنى أوضح ان الله قد ألغى بعض الآيات من التوراة والانجيل او أنساها فأنزل أحسن منها في القرآن الكريم وكذلك انزل مثل بعض الآيات المنسية في التوراة والانجيل فأعاد الله هذه الآيات المنسية اي “مثلها” في القرآن الكريم.
وأخيرا فلا يوجد ناسخ ومنسوخ في القرآن الكريم وان هذا الادعاء الباطل قد أدى الى افراغ القرآن الكريم من محتواه وفتحت الباب للعبث في أهداف القرآن السامية وسمحت لمن هب ودب من فقهاء المسلمين ان يفتوا بما تشتهي تعاليم المذهب الذي ينتمي اليه الفقيه وما لا ينزل به الله من سلطان وأخذوا يدّعون كثير من الأباطيل منهم عن نيّة سيئة ومنهم عن جهل. وينبغي على الجميع ان يتعظوا من قوله تعالى:

” ذلك بأن الله هو الحق وأن ما يدعون من دونه هو الباطل وان الله هو العلي الكبير”االحج ٦٢


والله اعلم

عادل حسين

Adill Hissan

Posted in History, Islam, Middle East, Muslim History, Muslim Terrorism, Muslim terrorists, Muslim Violence, Muslim Worlds, Quranic science, Uncategorized | Leave a comment

Shiites Muslims dishonor Lady Fatima Al-Zahra but they are unaware of it!!!

It is unfortunate that the Shiite Muslims follow a doctrine that is fundamentally based on stories of fantasy and folk tales. The first of such stories is the infamous story of “breaking the rib of Fatima Al-Zahra” and other stories in which condemning, cursing and delegitimizing the companions of the Prophet Mohammad and other trivial ideas that do not feed the hungry nor cloth the destitute, heal the sick and caring for orphans. It does not contribute to the betterment of human conditions and the advancement of our human civilization.
These tendentious teachings that led to the fragmentation of social fabric and decay of human moral values of Muslim societies, have curtailed the universal role of “ahlul Bait, Prophet’s household” in guiding humanity. Unfortunately it has made Fatima Zahra, this great woman who‘s mission was to strive for the sake of the universal values and principles of Mankind, a woman preoccupied with only material and mundane things, mainly the issue of her inheritance from her father, specifically the “land of Fadak”. In addition it has also made her a woman whose main characteristics is “anger”, where Shiite scholars with their followers propagate with conviction this hateful narrative that Fatima was angry at the first Muslim caliph, Abu Bakr, and they alleged that she requested her family not to allow Abu Bakr to attend her funeral after her death.
These allegations are detrimental to Lady Fatima’s legacy, if we were to assume that the Shiites’ allegations are to be true then in essence, they insinuate that she does not have the moral and ethical capacity to exercise forgiveness toward the first Caliph Abu Bakr. How dare they accuse Fatima to remain angry until her death and not have the desire to forgive Abu Bakr while the Quran highlight that the most important quality of true believer is pardon and forgiveness of others. In addition, how can we take Fatima as role model in exercising pardon and forgiveness towards others if the Shiites continue to emphasize on these kinds of teachings and ridicules claims. These ideas and beliefs lead to spark ideological differences, stirring sectarian dissention and propagate bigotry and hatred between the followers of the same religion.

Adill hissan

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Is burning the Quran mount to destroy life

Is burning the Quran mount to destroy a Human Life?

Is insulting the Prophet of Islam must be punishable by death, as it is adopted by the so called Muslim sharia laws?


The best way to discuss these questions above is really we must examine the murder of Farkhunda. Farkhunda is an Afghani Muslim activist who was murdered two weeks ago. Her murder is clear indication of the major terrible flaws in our Muslim teachings. The details of this murder and the motives of the attackers, as stated by media outlets, confirm my belief that Muslims worship their system of belief; àqeeda and they do not worship God. According to Afghani official sources, the crowd decided to brutally attack this women as a response to the shouts of one Mulla whom she was trying to educate regarding witchcraft, shouted that she burned the Quran and the shouts of “AllahuAkbar” followed by those who were close to this Mulla, then the crowed responded by brutally attacking Farkhunda, by beatings, relentless kicks, throwing her body from a bridge, driving a car over her body, then burn her body and the crowed were not satisfied they throw her charred remains into the river.
What really worth noting here is that the crowed were outraged and decided to destroy a human life as a response to the allegation of burning the Quran. And these attackers were not affiliated with extremist groups and not members of ISIS or Al-Qaeda, rather they are urbanized average young males growing up in the capital city Kabul. In summary they were not motivated by extremist views, they only acted in accordance to the teachings of our Muslim doctrine. And the Muslim opinions throughout the media and social networks, were focused only about the false allegations of burning the Quran. In fact many Muslim scholar’s opinions stating that if the allegation of burning the Quran were true then she got what she deserved but they expressed their displeasure for the fact that these crowds did not confirm these allegation of burning the Quran before their brutal attack against this honorable lady, Farkhunda. So in essence Muslims seem to be in agreement that burning the Quran is punishable by death by beating, stoning, burning or any other brutal methods. Unfortunately, at no time no one raised the notion that even if these allegations were true; burning the quran, is it justifiable to end human life.
This really confirm that Muslims worships their belief system, the Quran, the prophet and other aqeeda-belief, symbols. The question I ask everyone that “who says that burning the Quran is punishable by death? and furthermore who says that insulting the prophet of Islam is punishable by death. These kinds of beliefs truly signify one important fact that is the Muslim teaching is NOT centered around the “Human being” rather it signify the fact that our Muslim doctrine is centered around the teachings of the Muslim jurists-Fuqaha. The Quran puts the Human being at the center of religion, and at the center of the Message of all of God messengers
In other words that religion, the Quran and the all of God messages conveyed to his messengers, are there to serve the Human being. Muslims seem to take it the way around, they are under the belief that the human being suppose to serve the religion. If we were to gather the entire copies of the Quran in the world and set them on fire it will not effect the message of the Quran and that the Human life worth far more than all of the Qurans in the world. The human being is more honorable than the “Kaba” , as stated by Prophet Mauhammad. And the Human being is the most sacred entity from among the entire creation of God.
The murder of Farkhunda is not an isolated incident rather it hit a cord deep within the fundamentals of our Muslim doctrine. And it should open a candid debate about the legitimacy of the adopted corporal punishment regarding burning the Quran, or insulting the Prophet of Islam and other brutal practices adpoted by the Muslim Shari’a Laws.

Muslim should stop worshiping the “aqeeda, belief system” and begin worshiping the Absolute God, not the sectarian nor the religious God.

farkhuda image 2

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Tribute to the Martyr the Honorable Lady Farkhunda Zahra Naderi

Tribute to the Martyr the Honorable Lady Farkhunda Zahra Nadir,

who murdered for seeking reform in the Muslim teachings

farkhunda afghani martyr

Farkhunda, a 27-year-old Afghan woman, was murdered in Kabul on March 19, 2015. She had been arguing with a mullah, who then made a false accusation that she had burned the Quran.

Farkhunda had previously been arguing with a mullah in front of a mosque, where she worked as a religious teacher, about his practice of selling witchcraft amulets at a religious shrine. During this argument, she was falsely accused of burning the Quran, after which a crowd overheard this accusation and beat her to death. Farkhunda’s parents said the killing was instigated by the mullah with whom Farkhunda had been talking, who, according to Tolo News, began loudly accusing her of burning the Quran “in order to save his job and life.”

After beating and kicking Farkhunda, the mob drove a car over her body and threw her over a bridge, and then set her body on fire and threw it in the river.

Link shows details of this crime:


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