Early life and education

Adnan Ibrahim was born to a poor family in the Nuseirat Camp in Gaza, and received his primary and secondary education in the schools of UNRWA ( the United Nations Relief and Works Agency for Palestine Refugees in the Near East). He thereafter traveled to Yugoslavia where he studied medicine to later continue his studies Vienna after the outbreak of the Yugoslav Wars.

His passion with Islamic studies emerged since the early days of his childhood. As he grew up, his range of subjects exceeded to reach philosophy, which he later taught, psychology, history and comparative theology. He now lives in Vienna with his Palestinian wife and his seven daughters and two sons.

Besides his studies in human medicine, he holds a baccalaureate in Sharia studies from the faculty of Imam Al-Awza’i for Islamic 12002932_f1024studies in Beirut with an honor status. He later continued his Islamic studies in Austria where he received his Master’s degree and PhD from the University of Vienna. His thesis for his PhD was titled “Freedom of Religion and the Quran”. In 1995, he participated in a Quran Intonation contest and won the first prize in the whole Europian continent.



Adnan considers himself to be one of the few Muslims who are aware of the fact that Islam has entered a dark phase in its history in which it is losing its adherents by the thousands on a daily basis, something it never witnessed before in all the course of its history. This loss, he describes, has been brought upon Islam by a hideous version of religious fundamentalism accompanied by widespread ignorance within the ranks of contemporary Muslims of the very basic historical, philosophical and scientific facts that are inherently needed to cope with the intellectual advancement the world has seen.

And he declares new atheism to be the main winner in this internal war that Islam is enduring, claiming that atheism is on an exponential rise within the Muslim world and that the level to which it has propagated has reached an unbelievable level, giving, among others, the example of an active mosque Imam who has been secretly an atheist for years now.

This migration towards atheism will have devastating effects on society, he claims, attacking his usual “we can’t be good without God” debate. He strictly claims that there is no atheistic moral philosophy that managed, even remotely, to answer the question of morality in a worldview that doesn’t include God. “You will hear atheists say that they are moral”, he says in one of his recent lectures in the Schura Mosque, “but they are only moral to a certain limit.” He claims that, out of all atheist philosophers, only Nietzsche is an honest atheist, given his cruel and inhumane philosophy which, according to him, is the only possible outcome of the atheist worldview. The other philosophers, he adds, are trying to give people a wrong and dishonest image of what the atheistic ethical promise really is.

Regarding this issue, he commented on a famous and controversial debate that has taken place in the University of Notre Dame between Evangelist Christian apologist and philosopher William Craig and atheist neuroscientist Sam Harris titled the God Debate II, telling his audience to “watch the debate and see the size of this and the size of that”. In a step that has resulted in considerable criticism from his audience, he attacked atheism for the “horrifying” answers, as he described them, given by leading atheists to the question “what do you think of incest and of a parent who has sex with his own son or daughter?”

Besides the moral failure of atheism, he also justifies his fear over the propagation of atheism to potential spiritual and social outcomes caused by the abandonment of religion which he describes to be the only foundation of social stability (marriage) and spiritual prosperity (worship), the last one being intrinsically an essential irreplaceable component of human well-being.

Evolutionary theory12039805_f520

Although having had produced long series of objective criticism of Darwin’s theory of evolution and going through many of its best criticisms along the two last centuries, Adnan’s opinion on the subject is in fact quite simple: he accepts the evidence proving that all living creatures have a common ancestor but rejects the idea that evolution is blind (not guided by a creator). This denial of his is, of course, based on religious scripture.

The return of Jesus

While most Muslim scholars view the return of Jesus as a basic teaching of Islam backed by many Hadiths, he denies it arguing that it clearly contradicts with the sayings of the Quran.

The marriage of Aisha

It was a wide historical research that Ibrahim had done within the last year of his Islamic studies in Vienna that led him to believe that the age of Aisha, when she got married to Muhammed, was not 9 -as many scholars suggest- but rather, most likely, 21.


Adnan is a strong advocate for peace and respect between the Sunnis and the Shia sects. He is the only reputable Sunni Islamic thinker to praise Shia public thinkers, philosophers and intellectuals in front of Sunni audiences who are used to being taught that all Shias are worse than the Jews themselves, who, needless to say, aren’t very welcome within Muslim-majority societies. He’s also the only known Sunni scholar to invite a Shia public figure and deliver a lecture with him side by side on the same table. He is notably famous for his anticipation and warnings of the current sectarian wars within Syria and Iraq.

Religious fundamentalism

The topic of religion-inspired terrorism is particularly a topic that Adnan never seemed to let go of at any time throughout his career. While many fundamental scholars were praising Al-Qaeda’s acts and while the majority of Islamic figures seemed to have no opinion whatsoever on the actions of the terrorist organization, Ibrahim took a mighty whack at it whenever a change was available. Needless to say, ISIS was the main subject of all his public lectures and television interviews within the last two months.

Punishment for apostasy

Contrary to the popular interpretation among Muslim scholars that any Muslim who leaves the Islamic faith should be put to death under Sharia Law, Adnan argues that the implementation of the death penalty by Muhammad as a punishment for apostasy was but a political decision suggesting that all Muslims are free to leave the religion if they so wish.


He is a strong defender of the case that there is not a single reliable text within religious scripture that can even begin to justify such atrocity although the side he takes on this topic is one of a minority.

Eternal punishment in Hell

There is no such as an eternal punishment in the afterlife, Adnan claims. His view is mostly inspired by old discussions on the subject of the nature of the punishment in Hell and although most contemporary scholars take their view from a literal read of the Quran, many Islamic thinkers have expressed their agreement with him on the topic.

Ma’awiya ibn Abu Taleb

Contrary to the popular view within the Islamic schools of today about Ma’awiya, Adnan refuses but to express his sharply negative view of the Caliphate pointing out the undeniable sources that prove his illegitimacy as a leader of the Islamic nation. This particular take of Ibrahim has earned a negative reputation within the Sunni ranks and a positive one within the Shias. He later declared in a TV interview in Saudi Arabia that he is no longer going to discuss such historical issues due to the negative reaction of the Muslim audience towards them although he sees such discussions as crucial given the widespread waves of sectarian hatred reigning the Islamic world of today.

Al Bukhari

Ibrahim expresses his discomfort with the Book of Al-Bukhari, the second most important book in Islam after the Quran, on a regular basis, often pointing out the inconsistencies and nonsensical claims within it alongside with the contradictions with the Quran.



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  • بسم الله الرحمن الرحيم والصلاة والسلام على مولانا رسول الله أما بعد فأنا أود أول الأمر أن أعلن حبي وتقديري لأستاذ الجيل وشيخ العصر رافع راية الفلسلفة الدينية والفكر الحر العقلي الخادم للشرع المحمدي المنزه عن الخطأ والسفه وأقصد هنا الدكتور الفضيل والشيخ المحترم أخانا في الله عدنان إبراهيم حفظه الله وأمتع به هذه فقط رسالة شكر وتقدير وأود أن يتحقق طلبي بحصولي على رقم الشيخ الشخصي فلي ما يقال له خدمة للدين والأمة والسلام ..أخوكم الأستاذ الباحث مولاي المهدي بن سيدي محمد الإدريسي جواني من مراكش الحمراء المغرب الأقصى

  • السلام عليكم و رحمة الله و بركاته
    أستاذ إبراهيم أود أن أختصر و يا ليتني أستطيع إذ قد أبحث فيك عن من لم أجده في كل من حولي و أتمنى ذلك
    في هذه الرسالة تلميح مني لجوانب مهمة في شخصيتي قد تجد إنسانا يؤيدها
    الغير الذي يشع بمستويات مختلفة من اللغة إذ يقول ما تعلم أنه يتناقض مع سلوكه بل و يفضحه جسمه الذي يرسل شحنة كهربائية إلى مكان ما محدد كأنه إحداثيات ليجبر اليد لا إراديا على حكه مع أنه لا يوجد سبب لذلك إذ لا حشرات و هل لا يتذكر الانسان الحشرات إلا إذا كان يتكلم عن شيء محرج؟ الفكرة تقود إلى أخرى إذ ما هذه الدولة الكبيرة التي نؤمن بوحدتها مع أنها أشبه ما تكون بمجتمع و الوعي الذي نختار به هو هذه اللجنة من الأحزاب السياسية التي تناضل لأخذ أكبر عدد من المقاعد و هنا ترد فكرتان
    الأولى عن مكونات هذه اللجنة من
    1 غريزية كانت و تكونت على مر التطورات و هي تناضل للدفاع عن وجودها
    2 برمجة خارجية و مبادئ مكتسبة و ظروف متغيرة …
    و أخرى …
    والثانية عن الاختيار و القدر الذي يقودنا إلى موضوع آخر بدوره و هو نسبية العلم و الادراك داخل هذا الاطار الحجم زماني
    الاختيار مبني على الحرية و الحرية تتسع و تضيق حسب علم الإنسان بميكانيكية اتخاذ القرار و من ثم ملاحظته لتجاوبه مع ما يؤثر عليه و على الناس و كلما زاد إدراك الانسان و تدقيقه و استنتاجه عن التفاعلات بين التلقي و ردة الفعل كلما زادت حريته كلما عرف كيف يتحكم فيما يؤثر به على نفسه و هذا ما يشار إليه بالبرمجة من هنا يظهر وجهان للكلام فإما أني أثبت الاختيار و إما أني أنفيه؟ من الناحية الميكانيكية الفيزيائية الدقيقة أن لكل حركة قانونا و أن قوانين الفيزياء التي كثيرا ما أشير إليها بعين الغموض و الصعوبة هي في الحقيقة أسهل القوانين و الأصعب منها النبات إذ يتضمنها إضافة إلى قوانين أخرى و الأصعب منها الحيوان إذ يتضمن قوانين النبات و قوانين أخرى و الأصعب منها جميعا الانسان … لكن هذه الكيانات لما كانت تتصل و تتأثر و تؤثر بكل أنواع الوجود أصبح الأمر ” أحجية مستحيلة”
    إلا على خالقها الذي هو فوق الزمان و المكان … حسنا القدر حق كل شيء بمقدار و نفي هذه الفكرة يتناقض مع علم الله المطلق و منه الانسان مسير في علم الله لكن المهم أننا مخيرون في إداركنا لذاتنا و هذا مكون “غريزي” إذ لا قدرة للإنسان على العيش إذا كان متيقنا بأنه ليس صاحب القرار على تصرفاته كأنه غير موجود أصلا ” و هنا تموت القدرية” كما أن الانسان نفسه عاجز عن التأكد من نتائج أفعاله لعجزه عن الجمع بين كل القوانين فهو يضرب خبط عشواء خاصة إذا لم يدرك على الأقل بعض القوانين التي يسير بها إدراكه و قراره…
    المهم لقد أكثرت عليك و كان الأحرى أن أختصر
    الانسان دولة كبيرة اجتمعت أجزاؤها خلال فترة حياة و تطورت و تركت رسالة جينية ثم انفصلت
    الانسان لا يستطيع أن يفكر على أساس أنه مجموعة كبيرة من الخلايا كما أنه لا يفكر في كونه خلية من كيان أكبر ” دون أن يكون لهذا الكيان علاقة بموضوع الحلول و الفناء”
    كل علم و كل ظاهرة هي عبارة عن لغة و لكل لغة درجات من الفهم
    و الحمد لله على نعمة الحمد حمدا لا ينتهي إلى يوم القيامة.
    قد تتصور أني أعمل في التدريس أو في شيء مشابه لكني مجرد شاب في العشرينيات من عمره يقود دراجة دون فرامل و يكره الالتزام في أي عمل لا تعلم فيه و لا أصدقاء له و يعيش مع والديه على أن لا يكثرا عليه النقد و الانتقاد … يحب أن يجد الحلول التي لم يفكر فيها ” و عنده أن كل العلم الذي وصل إليه الانسان سهل و لكن أكثر الناس لا يعلمون … لكل شيء حل و التكنولوجيا بل و كل العلوم ليس بهذه الدرجة من الاستحالة التي يتصورها الناس المبرمجون على أن القطار فات .. آسف لكن على أن أقول شيئا آخر
    العالم الحاكم يدرك أننا نعيش جميعا في قارورة محدودة و إذا امتلأت القارورة بالماء فلا مكان للهواء “إذا عرف الآخرون كيف نصنع الأشياء (و وثقوا بقدراتهم) فسيصنعون مثلها و أفضل منها أيضا … و لن نجد للطبقات التي ارتفعت على الغرقى مكانا في أمة يهوي فيها مكان القيادة إلى أدنى مستوى لطبقات الجلد التي تحمل الجسم 36 مرة كل يوم “

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