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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Universality of Isalm

Series of lectures about the universality of Islam in relation to Imam Hussain sacrifice on the plain of Karbala on the day of Ashura, during the day of Muharram.
These lectures are based on four notions; The Intellect, Ignorance, Knowledge, Religion and they are discussed from a Quranic perspective and supported by various Prophetic traditions and statements of Imam Ali (as). These lectures present psycho analysis of the Muslim mind in respect to Muslim extremism and Muslim terrorism, The lectures focuses on major notions of our humanity; these are the Intellect, ignorance, Knowledge, Religion; from Quranic and prophetic perspective

These are only two lectures out of 8 totals. The rest will be posted as they become available.

Galactic Embrace is only a Glorification of the Divine.


Galactic Embrace is only a Glorification of the Divine.

Love is the divine urge of the Cosmos to merge into the Ocean of the Beloved. And it is a true form of Glorifications of the Absolute.

All existents pursue Love merely as inevitable expression to embrace its real Cosmological self; although man, as free being, often embraces the illusionary forms of Love.

17:44 Glorifies Him, the seven heavens and the earth and all that is therein. And there is not a thing but glorifies in His praise; but ye understand not their Glorification. Lo! He is ever Clement, Forgiving.

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا 17:44


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Imam Hussain (AS),, The Champion of Freedom

I feel unworthy of writing about this tremendous personality, al-Hussain. I do not know how to introduce him. How could you really describe consciousness; how could you define honor; how could you explain patience. All such human values are unworthy of being synonymous with the reality of al-Hussain. Whatever is written about al-Hussain since his martyrdom until now and till the end of time, is truly a mere attempt of knowing what this universal idea, whom we call al-Hussain, is all about. Writing about someone like al-Hussain is like chasing after the “mirage” in the middle of the desert. As you know, conventionally, when introducing someone we usually tend to take the genealogy approach. We deliberately try to present the names of father, mother and whatever names that are related to the individual so that people may appreciate him or her. But this social norm of introduction may not be necessary in introducing someone like Imam Hussain(A.S).

Continue reading “Imam Hussain (AS),, The Champion of Freedom”

Muslims, in the west, must honour their oaths after having freely confirmed


Muslims and the Western world

It is important for Muslims, who live in the west, must always be conscious of one of the main principles of Islam that is to honour agreements, and to return goodness with goodness, as it is stated in 16:19 of the Holy Quran:

“16:91 And be true to your bond with God whenever you bind yourselves by a pledge, and do not break [your] oaths after having [freely] confirmed them and having called upon God to be witness to your good faith: behold, God knows all that you do. “

“وَأَوْفُواْ بِعَهْدِ اللّهِ إِذَا عَاهَدتُّمْ وَلاَ تَنقُضُواْ الأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللّهَ عَلَيْكُمْ كَفِيلاً إِنَّ اللّهَ يَعْلَمُ مَا تَفْعَلُونَ “

According to the famous Muslim Quran commentator Al-Razi, he states that “every pledge given by man to man represents, in its essence, a pledge to God.”

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Muslim terrorism, The UK barbaric attack

In light of the barbaric attack on the UK against an off duty British solder, despite the fact that many moderate Muslims condemned this terrorist act, unfortunately Muslims are still in denial of very crucial fact that is our Muslim teachings are seriously flawed and inherently inflicted with the despicable disease of terrorism. It is not enough to condemn Muslim terrorism but Muslims must re-examine their interpretation of their religion before it is too late. I am sick and tired of hearing our  Muslims people and scholars maintain saying that “Islam is a peaceful religion” . Well yes indeed “Islam is a peaceful religion” but “the religion of the Muslim is not”

The Western societies sence of tolerance for Muslim terrorists activities on their soil will reach its limits sooner or later. This latest barbaric attack in London, will create a terrifying scenario for the non Muslim British people and that is there are nearly 3 million Muslims live in the UK and all have access to kitchen knives and meat cleavers. This reality will seriously create fear and profoundly affect the psyche of the non Muslim Brits and will create a terrible back lash against the majority of British Muslims who deplore all acts of violence and they are abiding citizens of UK. Muslims should know that if this kind of an attack committed, by a British individual and justified in the name of Christianity, on the soil of any Muslim country, then the the Muslims of that land,  will attack all Christians of any western background. Their businesses and homes will be destroyed. That is how Muslims behave towards any anti Islamic acts, as recent history shows.

I as a Muslim give my deep condolences to the family of this innocent British solder who had been killed by two Muslims who betrayed the trust they have been given by the British society.


Adill Hissan

Love & the Divine




The notion of love is only a secret hiding place for the Beloved.

It is the final station which would lead us to the Divine,

Know that the objects of love are only veils which separate us from the True Love; the Beloved.


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Ja’far al’tayyar, The Pride of Islam

Jafar alttayyar burrial place.jpg

plack for the burrial place for Ja'far Altayyar and Ziad bin 'Haritha.jpg

Burrial site for Ja'far Al Tayyar, Abdullah bin rrawa'ha and Zid bin h'aritha in Jordan.jpg

Ja’far bin abi Talib

I have always been fascinated by the great Muslim personality Ja’far al’tayyar whose name was altered, as a medal of honor, by the Prophet of Islam after the battle of “mu’tah” in which he was martyred. His original name was Ja’far bin Abi Talib; the brother of Ali bin Abi Talib (as).

The reason for my fascination lies in the nature of his given title “al’tayyar” which literally means “the one who flies with wings” As a young boy I thought this kind of ability that is to fly with wings was a cool thing and it had truly captured my imagination. And this imagination made me look at this great personality as being the “Superman of Islam”!! Continue reading “Ja’far al’tayyar, The Pride of Islam”

The Days of Allah

The days of God

Metaphysical Perspective

  وَذَكِّرْهُم بِأَيَّامِ اللَّه إِنَّ فِي ذَ‌ٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ  

 14:5 ..and teach them to remember the Days of Allah.” Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative.

Muslim Quran commentators offer various interpretations for the notion of “ayyamil-lah, the days of Allah” but the most prevailing  opinion refer to as “God’s final judgment of man on the Day of Resurrection”. However, such opinion is not conclusive and may be far fetched simply because the Quran often refer to the notion of the “Day of Judgement” in plain words and in the singular form, such as “the day of resurrection”, “the Day of Deen-Judgement”, etc.. But the format in this verse came in the plural which may suggest to more profound meaning than it is rendered by our Quran commentators.

Looking at this notion from a higher understanding the “Days of Allah” has more profound meaning. I believe that there is an ontological relationship between the “Days of Allah” and patience and gratefulness. When a person becomes the embodiment of patience and gratefulness then in essence this person is living the “Days of Allah”. So those moments, segment of time, hours, day, or days in which we live the attributes of patience and gratefulness, are the “Days of Allah”

The “Days of Allah” is a spiritual state of the heart. A state of being in which we are enabled to bring the best out of us in pursuing  the acts of goodness in serving the human cause.

Furthermore, in light of some comments stated below, it seems that there is a need to elaborate further on my short essay above.

The prophetic hadiths mentioned below, Sahih bukhari,  which states that the prophet gave a definition for the “days of Allah” as being “the bounties of Allah“. In addition another prophetic hadith according to  the renowned Quran commentators, such as, Zamakhshari, who states that; on the authority of Ibn Abbas, the prophet Muhammad (pbuh) said that “the days of Allah are His Blessings and His trials

Accordingly, now we have two meanings in reference to the “days of Allah” offered by Prophet Muhammad (pbuh), according to Sahih bukhari, and Zamakhshari. And these two meanings are, “Bounties as well well as Trials.

Now if were to take the first meaning offered by shaih bukhari, which state that the “days of Allah” to be “the bounties or the blessings of God” and  see how does it agree with the findings mentioned above.

When God bestows His blessings upon a true believer then he or she would be grateful to God. In other words, the expression of gratefulness by a believer is a manifestation of true faith from within. A true conviction in the Omnipotence and Authority of the Giver of his or her bounties. When a believer is always grateful to God’s bounties as the verse implies “shakoor-constantly grateful .” then such believer is continuously conscious of the presence of God and His bounties which are prevalent everywhere. A true believer is always conscious of the Divine presence every moment every hour, and every day. Hence a true believer’s days are passing in the presence of God. Every day that passes a true believer is conscious of God. And that is how the verse above implies that we are reminded to live our days in the presence of God. When we help others we are conscious of the divine presence then we are living the day in the presence of  God; when we spend our days in the pursuant of goodness then we are in essence living the “Days of God”   Furthermore, the same kind of approach in respect of the second meaning offered by the prophet Muhammad (pbuh) which is to be as “Trials” according to Zamakhshari as stated below.


Adill Hissan

Comments were left at “reddit” website and these are:


حدثني المثنى قال : حدثنا الحماني قال : حدثنا محمد بن أبان ، عن أبي إسحاق ، عن سعد بن جبير ، عن ابن عباس . عن أبي ، عن النبي صلى الله عليه وسلم : ( وذكرهم بأيام الله ) ، قال : نعم الله .

الحديث المرفوع الذي رواه عبد الله ابن الإمام أحمد بن حنبل في مسند أبيه حيث قال : حدثني يحيى بن عبد الله مولى بني هاشم ، حدثنا محمد بن أبان الجعفي ، عن أبي إسحاق ، عن سعيد بن جبير [ عن ابن عباس ، عن أبي بن كعب ، عن النبي ، صلى الله عليه وسلم ، في قوله تبارك وتعالى : ( وذكرهم بأيام الله ) قال : ” بنعم الله تبارك وتعالى ] ”

these are hadiths reporting that our prophet peace be upon him told them that the “Days of Allah” means the grace (favours) of Allah

This seems highly speculative and unsupported. By no means is it a “higher understanding” to choose a mystical seeming hidden type of explanation (baatiniyyah) over the opinion of Rasulullah, the companions, the scholars of language, etc, which is tafseer.

Further, read the full verse, the Days of Allah clearly refers to particular, special days of worship given to the people of Musa. No need for tenious connections

  Reply by

Thank you for your input. As I mentioned in my post that there are various opinions regarding the ‘Days of Allah” and I only rendered “the most prevailing opinion” However, the hadith you stated is another opinion. In addition there is another opinion to the one you stated, rendered by several renowned Quran commentators, such as, Zamakhshari, who states that; on the authority of Ibn Abbas, “the days of Allah” are His Blessings and His trials وعن ابن عباس رضي الله عنهما: نعماؤه وبلاؤه- . These opinions are related to the exoteric meaning of the Quran. Having said that, none of these opinions are final and further contemplation  is a virtue supported the Quran.

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