For children: “How can we know that all other religions than Islam are incorrect when there are so many?”

October 31, 2009

(Note that unless the child asks a question, or is likely to be exposed to a question soon, you don’t have to attract his attention to something that hasn’t come to his mind. You only need to teach him the basic belief, like in the rhyme recently posted. Moreover, when addressing a child you don’t have to be complete all the time, but cover the issues that suit his mind and circumstances. In other words, you don’t have to cover all potential objections of deviants. I have put some extra things in footnotes that some children might need. That being said, the following is the answer:)

We have to look at what they believe and group them, then we can decide what is wrong with these groups.

First let us look at what they believe about God.

If we take all the people in the world, they will either believe that God exists or not.

Some believe that God does not exist. Those people are called atheists. They are the silliest people, because this world needs someone to give it the color and shape it has.

If you showed a drawing to him of a donkey, an atheist would say that someone drew that donkey. He would be sure that someone drew the shape of that donkey, and put color on it. He would laugh at you if you told him that no one drew it, or that the pen and paper got together by themselves and made the drawing. But if the color and shape of a simple drawing cannot happen without someone drawing it, how can they then believe that all the different things around us, with colors and shapes just like the donkey, gave themselves the color and shape they have? This is even more crazy than saying that a drawing was not drawn by anyone, because many of the things around us are much more amazing than a simple drawing. A baby in the mother’s stomach, for example, starts as a simple drop of liquid. Then that liquid becomes a peace of blood, then a piece of meat, and then it starts to get the shape of a human, with skin on the meat, arms, legs, stomach, intestine, blood vessels, a heart that beats to pump blood to all the parts of the body, blood that has in it all the ingredients in its mix that the different parts need, and more. Now if a simple donkey drawing must have a drawer to give it simple shape and color, how can they claim that this human does not need a creator to give it all of these things. This is really silly[1].

So the Creator definitely exists.

Now we are left with the group of people that believe that the Creator exists. We now need to group these to see who is right and who is wrong.

Those people who believe there is a creator, either say that there is only one creator, or that there are more.

There cannot be more than one, because if there were two that wanted to create a human, then they would need to agree on the shape. If they could not agree then this means that the one that did not get what he wanted is weak. This means that he is not god, because god cannot be weak. If they always agreed, then this means that both would be weak, because they would need to agree, and needing is weakness.

So the Creator is definitely One, and not more.

Now we are left with the group of people that say that the Creator exists, and is only One. We now need to group these to see who is right and who is wrong. Those are the Muslims, Christans, Jews, and some liars that claim to be Muslims called wahabis.

Those people who say there is only One Creator, either say that He is something with a shape or not.

Those who say He has a shape are very silly. I think you can understand why. Just remember what we said about the donkey drawing. We said that the donkey needs a drawer to draw its shape. So anything with a shape needs someone to give it shape. When they say that God has a shape, they are saying that He needs a creator. This means that He would be a creation, and not the Creator.

Christians and Jews believe that the creator has a shape, because it says in their book: “God created man in his own image, in the image of God he created man; male and female he created them.” As you know, image means shape. Another word they use for shape is limit, which is the word wahabis use – don’t let them fool you. What they are saying then, even if they do not admit it, is that God needs a creator. By saying no to this, they become just like the atheist with the donkey drawing. They will be saying that some simple shape must have someone give it its shape, but that the human shape does not. This is because they believe that god has a human shape, but was not given it.

So the Creator definitely does not have a shape.

Muslims do not believe that Aļļaah has a shape, so He does not need a creator. As you can see, Muslims have the only logical belief about Aļļaah.

You should also understand that the human that draws donkeys is not creating the drawing. This is because the human is weak. He was created by Aļļaah, and after being created, all the movements of his body is a different shape. Even when his little finger moves, this is a different shape from before moving it. He could not have moved it if Aļļaah did not create that new shape. This means that the drawing he did was created by Aļļaah, because Aļļaah created the drawer’s movements. This means it was Aļļaah that created the drawing, and that the drawer was only moving by movements created by Aļļaah. Yes, it is true that you can usually move your finger when you want, but that does not mean you created the movement. If you think about it, you do not know how you made your finger move. You do not know what muscle is working, or how you get your muscles to work. There are many things that happen in the body when you move your finger you do not control, such as millions of little parts of each muscle contracting, electricity coming from your brain to make them move, and many other things. This tells you clearly that it is Aļļaah that controls those things, and not you, so it is Aļļaah that creates your movement, and not you[2].


[1] For kids that have been exposed to atheist arguments, or you fear will be soon, you might add something like this: Sometimes they will say, “but we saw that the donkey has a drawer, and we did not see any creator of humans.” This is a lie, because they did not see the drawer of all donkey drawings. This means they believe that the shape and color of the drawing must have a drawer, even if they did not see him. This means that they should admit that more amazing things, like a human being, must have a creator also.

[2] This paragraph is for kids that need this clarification. It is an important one, if they are ready to understand. Word of note: don’t underestimate your children’s intelligence. I have personally taught children at 3-4 years of age that Aļļaah exists without being in a place. 

For kids with even more mature mind’s, you can further add to the last paragraph: You can understand this, because you know that all shapes need a creator. When a muscle contracts, it means it becomes shorter, so it is a different shape. Even electricity from the brain is like that, because it flows in a path from the brain to the muscle, and a path is a shape. All of these shapes are created by Aļļaah, so it is Aļļaah that creates your movements.


It is impossible for anthropomorphists to prove the existence of a Creator that is not brought into existence.

October 22, 2009

When we look around us, we see two things: borders (physical limit/ spacial limit/ shape) and color. There is nothing else that is seen by our eyes. We do not need to consider color, because color is secondary to borders in that they fall within borders.

What we are left with then, for proving the need of creation for a Creator, is borders. We must prove that all borders, not matter the shape, must have a Creator, in order to show that the Creator exists[1]. Why all? Because border only differ in their size and shape; there is no difference between them based on which one could claim that one of them needs a creator, while another does not. There is no such difference between them.

Accordingly, if someone says that Aļļaah has a border, then he is forced to either say that Aļļaah, like everything else with a border, needs a creator, or that He cannot prove that borders needs a creator. If he can’t prove that borders need a creator, then he can’t prove that what we see with our eyes around us needs a creator.

All anthropomorphists believe that Aļļaah is something that can be pointed at in a direction. This means they believe that He has a border in that direction. They also believe that Aļļaah is not created. Accordingly, they are forced to say that borders do not need a creator. This again means that they cannot prove the createdness of anything that is seen.

They want us to believe that this is the path of truth and reason, and the way of the Qur’aan, the Prophets and the pious Salaf. This is nothing less than an insult to the religion and the Creator, and a denial of Islam being in agreement with sound reason. It reduces it to the guesswork that all other religions are. It is an endorsement of the idea that science and reason cannot agree with religion. What an enormous price to pay just to hold onto the idea that Aļļaah’s aboveness is one of relative spacial positioning, instead of just saying that His aboveness is in power and status, not in location.


[1] All borders need a creator, because their shape is intrinsically possible. After all, a physical limit is conceptually just a connection of dots forming a line or surface. Each dot is connected to the next at one of its sides. The choice of placement of a connected dot to another is for any available space at any angle and from any angle. That’s it. The placement of connected dots form limits, and since the way the dots are placed next to each other needs specification in terms of ‘where’, it must be true that all limits need to be specified.

More simply put: anything that has a physical limit (or size), has a shape, because the limit has to have some shape. Anything that has a certain shape could have had any other shape, because any shape isn’t intrinsically of higher priority than any other shape, so having a certain shape means that there must be someone who specified it and chose it among all other possibilities.

This means that any physical limit needs a creator and cannot be eternal, because its existence depends on prior specification, and all such limits are equal in this dependence. So if someone claims that one such limit does not require a creator, or to be specified, then He can no longer logically prove that another limit does need a creator. This means that he can no longer logically prove that shapes need someone to give them a form. To be able to do that, rather, he must hold on to the premise that all limits need a creator. He must hold that since Aļļaah is not specified or created, and is definitely eternal, it must be true that Aļļaah exists without physical limits.


Children’s belief rhyme part 4

October 14, 2009

Allah was before the “here” or “there,”

The “in” or “on,” the “when” or “where,”

Allah has no origin and has no compare.

Allah’s not like the bodies or their properties.

Allah has no shape, or form, or extremities.

Allah is not in motion nor is Allah still,

For all movement and rest exist by His Will

Allah is Adh-Dhahir and Al-Batin:

He has no above or under Him*–

Or to the front, rear, or sides.

Allah needs no place in which to reside

Allah’s not measured by a volume or quantity,

And Allah is not a material or ethereal entity.

Allah is not a light, soul, or spirit

Allah exists without a place—although mushriks hate to hear it.

Allah is greater than all human conception

Unlike us, Allah is without time, place,

or direction.

 

* I took the liberty to change this line to make it further from misunderstanding. It was, “Nothing exists above or under Him” and of course this necessitates that Allaah is not in place, but children have difficulty with necessary implications and might not understand correctly. They might instead understand place without an above or under. This is my opinion. May Allaah bless the one that made this nice rhyme.

If you have kids, give them no more than one verse at the time and maybe not more than one per week. Let it sink in, and discourage them from asking questions. Human nature is to apply imagination to the unknown, and they must learn not to do that when speaking of Allaah.

The original name of this creed is “Tawheed is what you need – The Sunni Creed Versified,” by something called Pure South Production. Well, I hope these guys will put it on Youtube soon so the kids can sing along.


Children’s Tawhiid Rhyme Part 3

October 14, 2009

Now, the atheists, they have Allah’s worst curse,

Because reason witnesses there is a Creator for this universe.

All the creation stands as proof manifest.

That there is One God for all in existence.

Allah’s existence is confirmed by the sound mind,

But the sound mind knows that in it God’s not confined,

For God was before the colors, light, or darkness,

And God’s not a reflection or image grasped by the senses.

Allah is Unique—that is, completely Incomparable.

Totally different from all else–Allah’s Reality is unfathomable.

Allah is not a picture or form to imagine or conceive.

And this is an essential concept every Muslim has to believe.


Children’s Tawhiid Rhyme Part 2

October 14, 2009

Allah is One—but not like a number.

Allah is God alone, and there is no other.

Allah is without peers, partners, or parts.

Allah is free of time and has no start.

Allah was before any of the creations were.

Allah is not subject to time—like all the things that occur.

For time: it comes and it has to pass.

The present is now—but it can’t last.

The past has come and gone; the future’s yet to be.

Being defined by time is a fact of our reality.

Now time and change are both related.

Time measures change and is initiated.

God doesn’t change—for a change must begin.

It has to commence and it comes to an end.

Start and change apply to all the created

And that’s what Imam Al-Junayd clearly stated.


Children’s Tawhiid Rhyme

October 14, 2009

Someone anonymous send me this, maybe some of you would like to use it, or part of it to teach kids:

Allah is Al-Ghaniyy and Al-Qayyum.

Allah has no need for anything–including space or room.

Allah has no consort, daughter, or son,

And Allah’s not a body out of which things come.

Allah wasn’t born—nor did Allah bear or sire.

Allah doesn’t sit or descend, and Allah doesn’t tire.

No size, image, or limits—God’s not in a dimension.

Allah exists without a place—it’s a sign of His Perfection.

Allah knows what was, is, and all futurity.

Nothing is hidden from Allah or held in obscurity.

Allah has the Absolute Power and Immutable Will

Allah gives life and death and makes one well or ill.

Good and bad both happen by God’s Decree

So, whatever God wills, it will certainly be.

All occurs by Allah’s Knowledge, Will, and Might

Allah’s the Creator of all and has the Perfect Hearing and Sight.

Allah has Life without organs, flesh, or soul

Allah is Eternal and doesn’t age, rest, or get old.

Allah is An-Nur—to the light of Faith God Guides,

But Allah’s not an illumination that fills up the earth and skies.

God is One—totally beyond compare or need.

This is the Message of all the Prophets—and the essence of Tawheed.


Darwinism in the eye of the mind

October 6, 2009

I have received many requests for writing something about Darwinism since starting Sunnianswers. I never felt I should need to do that, because it should not be that difficult. I always felt no threat from a theory that is so weak that, in my view, it can be ignored from the outset. I did feel, however, that a lot of what is written, from occasional browsing on the internet, misses the point. This is not strange, perhaps, because most of what is there is written by anthropomorphists, that is, the so called creationists, and they cannot go to a level where they will be shooting themselves in the foot. It is just one kaafir arguing with another kaafir about what kind of kufr they should be doing.

The following is a brief synopsis of why Darwinism does not deserve a Muslim’s second look. It is not the usual yada yada about bones in strange places in Africa and who it belonged to, or when, or if when. It is about the approach to evidences and how to get to the truth. It is not new either, it is just the answer that the scholars of Islam would have answered, the Sunnis, if they were still around in significant numbers.

Subĥaana Aļļaah, the closest I have seen to what I am about to do was the last Mufti of the Ottoman empire, Sħaykħ Al-Islam, Muşţafaa Şabriyy. A brilliant scholar, as he had to be to get to where he was, he saw through Muhammad Abduh, and the wahabi movements, and their attacks on kalaam science. They were nothing but, knowingly or unknowingly, servants of imperialist interests. They were there to crush the fortresses of Islam: the Asħˆariyy/ Maaturiidiyy school, and the four schools of Islamic Law that kept Sunnism on top, and the Muslims gathered. A very well studied plan based on decades of orientalist studies for the age old strategy of split and rule. Reason was replaced by idiotic anthropomorphism, literalism and nationalism. This is why we have today all sects raising their banners, and an enormous mess on our hands, not to mention ignorance about basics of Islam itself in Muslim communities, but this is what Aļļaah has willed. This is all, as they say, history, and every man is responsible for himself alone in the end. No use crying over spilled milk.

To begin with I want to make it abundantly clear that the idea of one species developing into another is not problematic in Islam. This has nothing to do with religion. There is only one point that is problematic: the idea that human kind descends from other species, in the Darwinist case, from apes. This is the only issue I am addressing. I don’t care what they said about other species. I will also not raise the issue of atheism in this article, in order to keep things focused.

Empiricism

Empiricism, the idea that one learns general principles, or universals, from scrupulous study of particulars, is a brilliant idea. It is so brilliant and so simple, that one wonders, why did I not think of that, or rather, why did it take so long for anyone to realize its power. There had been scholarship and philosophy and medicine for centuries, and it is not like they had no idea about it. In medicine they did use case studies and they were systematic, but they just did not develop and stick to the methodology in a highly systematic manner.

Then comes Francis Bacon (1561–1626), who was one of the leading figures to develop the philosophy of modern scientific methodology. Bacon gives preference to Democritus’ natural philosophy in contrast to the scholastic. He attacks Aristotle’s treatment of the syllogism[1] and says that there is “no finding without proof and no proof without finding.” This is modern science, and it is exactly what the Sunni scholars meant by their term “ordinary judgment.” That is, “ordinary judgment” is achieved by studying the relations between things in nature, and judging according to repetition, the relation assumed.

Bacon speaks of four idols that are productions of the human imagination that are nothing more than “untested generalities” (Malherbe, 1996, 80). The tribal are imaginary concepts about different perceived phenomena, such as the stars. Those of the cave are doctrines cherished without proof. Those of the market place are errors in communication due to lack of attention to the true meaning of those words, such as a word like “proof.” Those of the theater are those of dogmatic ideas and methodology defended by leaders and scholars and accepted without question.

Regarding his position on cosmology, the Stanford Encyclopedia of Philosophy says:

In De Principiis atque Originibus,…. (Bacon says:) “the force implanted by God in these first particles (i.e. the smallest), form the multiplication thereof of all the variety of things proceeds and is made up” (Bacon, V [1889], 463). Similarly, in De Sapientia Veterum he attributes to this force (implanted by God in the atom as) an “appetite or instinct of primal matter; or to speak more plainly, the natural motion of the atom; which is indeed the original and unique force that constitutes and fashions all things out of matter” (Bacon, VI [1890], 729).[2]

Here Bacon loses his grip and accepts as an axiom what is just another of his idols. He makes this mistake, because he does not know the difference between necessary existence, possible existence and the impossible. It is strange that after 400 years the Darwinists are still making this very same mistake. This mistake was rejected by the Muslims, because they understood the difference between these three rational judgments. It is worthy of note that it was their religion that made the Muslims more open minded than these worldly philosophers of science.

Bacon fell in his own trap so to speak and worshiped the Idols of his own “Cave” by cherishing this doctrine, without possessing any evidence of its truth. Yet this mistake has no practical worldly consequence, and perhaps this is why he did not pay attention to it. For him it was perhaps like an overall working hypothesis. Wa laa quwwata illaa billaah.

Evidence in empiricism

Evidence is of different kinds. It can be of the kind that provides certain knowledge, such as the evidence that the world must have beginning and therefore a Creator. At the next level we have those that provide likelihood to the extent that you have no doubt, such as a famous ĥadiitħ that is widely known and accepted throughout history by the scholars, that has no anomalies in meaning or chain of narration. In science one deals, at the very best of times, at this level. That is why Hawkins states in his book “A brief History of Time”:

Any physical theory is always provisional, in the sense that it is only a hypothesis: you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. As philosopher of science Karl Popper has emphasized, a good theory is characterized by the fact that it makes a number of predictions that could in principle be disproved or falsified by observation. Each time new experiments are observed to agree with the predictions the theory survives, and our confidence in it is increased; but if ever a new observation is found to disagree, we have to abandon or modify the theory. At least that is what is supposed to happen, but you can always question the competence of the person who carried out the observation. In practice, what often happens is that a new theory is devised that is really an extension of the previous theory. For example, very accurate observations of the planet Mercury revealed a small difference between its motion and the predictions of Newton’s theory of gravity. Einstein’s general theory of relativity predicted a slightly different motion from Newton’s theory. The fact that Einstein’s predictions matched what was seen, while Newton’s did not, was one of the crucial confirmations of the new theory. However, we still use Newton’s theory for all practical purposes because the difference between its predictions and those of general relativity is very small in the situations that we normally deal with. (Stephen Hawking, 1988, P. 8)

In general, the harder the science, the stronger the proofs can be, and the hardest of all is physics, followed by chemistry. At the other end of the bargain, we have areas of study that are merely trying to be sciences, in my opinion, such as economics.

These proofs study causal relations and the propositions they prove are causal, such as, “the heavier the object, the harder it falls.” The reason why the proofs are best in physics, is the fact that it is easier to repeat experiments in an identical and controlled manner to test a theory in physics. So by dropping objects of different weights over and over, we can verify that indeed, “the heavier it is, the harder it falls,” to the point at which we no longer doubt what to expect about the hardness of the fall of a particular object.

The weakness that is always present, however, is that this methodology, the methodology of the experimental sciences, is essentially fallacious. Why? Because it assumes that the future will be like the past, or the other item of a group of similar things will necessarily behave in the same manner. There are a lot of maybes left in that, such as, maybe we are missing something, maybe what we are observing is affected by something we are not observing, how can we assume that objects will behave according to the same rules tomorrow? …. and so on.

This problem is less in physics, because the objects studied are highly specified and isolated. In economics, on the other hand, it is hard to be specific or isolate anything at all, and one underlying factor is the notorious unpredictability of human behavior. Another not-so-scientific science is psychology, where one tries to study human behavior, but the results are meager, as any reasonable psychologist will admit – despite the efforts of B.F. Skinner. A human is far too complex to be observed in a satisfactory manner. For example, the human mind itself is completely unobservable, and yet it is a major factor of our behavior, perhaps the most important. Any experiment will lack in observability, isolatability and repeatability for testing a theory. Not the least because humans differ so much from person to person, to the extent that they react very differently even to chemicals they consume as medicine, let alone their social and natural environment. If it is something we can know, it is probably pointless, such as: fire on hand → ouch.

Proof and evidence in Islaam

Certitude: The proofs of pure rational judgment

Let us take a more complete look at what evidence is. We mentioned earlier that proofs provide different levels of certainty. The Islamic scholars already observed this long ago. As-Sanuusiyy said: “Know that the judgments of the intellect are limited to 3 categories:

1. what absolutely must be true,

2. what absolutely cannot be true, and

3. what may be true.}”

That is, if we propose something to be true, then our minds will judge that this is either absolutely necessary, absolutely impossible, or possibly true. For example, if someone said, “ˆUmar exists,” a listener would immediately consider this proposition as possible, without knowing more about this ˆUmar.

The judgment of the mind may be immediately obvious, or it may require some thinking. Note that these categories refer to purely intellectual judgments, regardless of any physical evidences or other information. These intellectual judgments are not the only sources of certitude of knowledge. There are two other related ways.

Certitude: The proofs of sensory observation and true information

First, we may gain certainty of knowledge through sound sensory organs by seeing, hearing, smelling, tasting, or touching. For example, we become certain of our own existence and that of our families through our senses. In the case of the proposition “ˆUmar exists,” if we see this ˆUmar, he will be sure that indeed, ˆUmar exists.

Second, we may gain certitude about a fact by hearing about something from other people in a way that precludes the possibility of a mistake. For example, we are certain about the historical occurrence of World War II and the existence of Hitler, because we have received consistent information from masses of people about these facts. The way we received this information eliminates the possibility that they could all be mistaken, or have conspired to lie.

In short, the causes of certain knowledge for creations are three: sound senses, true information and the mind.

Likelihood: Normal possibility, impossibility and necessity

Now, science does not deal with certainties. It deals with what could possibly be true. Scientists do not care about whether ˆUmar exists. They are not interested in merely observing something obvious with their senses, which’s denial would be madness. They are interested in knowing what is not obvious. Perception is one thing, the conception of it is another, then the understanding of how it relates to other perceived and conventionalized phenomena is again quite another. For this reason, they study how different things correlate with one another, such as heaviness and hardness of fall.

If the correlation is 100% in many experiments, then we have the best scientific proof we could ever hope for, and yet, as Hawkins said, “No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory.” This is the meaning of likelihood.

The scholars of Islam, such as Al-Bayđaawiyy[3] (died 685 AH/ 1286 AD), recognized the weakness of correlation as a proof, and said:

“والدوران ضعيف” “correlation is weak (as a proof)[4].”

The reason is, as mentioned above, it is essentially fallacious as an argument, and therefore useless in belief related issues. Correlation then, is only used for practical matters from an Islamic viewpoint. For example, if the Prophet was observed doing or saying something in several similar situations, we would consider this as evidence for what we should do, but it is not a matter of belief.

Correlation can tell us something about likelihood, such as the likelihood of something heavier will fall harder than something lighter. The likelihood is a function of the correlation found in the causal relation studied, of the observability of the phenomena studied, and the isolatability and controllability of the phenomena under study from potentially influencing variables not being observed or measured. On top of that we need to be able to repeat identical experiments to verify further, and have a conviction that it is reasonable to look at the correlation being driven by a causal relation, and not something else. This involves subjective judgment of the scientist, and we will not get into the notion of “cause” in this article in any significant detail. In fact, observability, isolatability, controllability and repeatability all involve subjective judgment.

The strongest scientific proofs would be those that show normal impossibility, or normal necessity. Between those we have proofs for theories that make them range between likely true, maybe true, and not likely true. Pigs flying would be normally impossible, because it contradicts with the norms of gravity and aerodynamics. Likewise, fire normally necessitates heat. However, they are not impossible or necessary in the mind’s eye, because there is no logical contradiction in the idea of pigs flying or fire not giving heat. We just don’t expect anything else, because this is always, time and time again the norm. That is why Hawkins said what he said. As-Sanuusiyy (died 895 AH/1490 AD) stated with regard to what is normally necessary or normally impossible:

حقيقة الحكم العادي: هو إثبات الربط بين أمر وأمر، وجوداً وعدماً، بواسطة التكرر، مع صحة التخلف، وعدم تأثير أحدهما في الأمر ألبته[5].

“The meaning of ordinary judgment (as opposed the judgment of the mind’s eye alone): is to affirm true a link between something and something else in terms of existence and non-existence (such as if this then that, or if this then not that, and vice versa, e.g. if the weight is heavier then if falls harder) by means of repetition, with the remaining cognitive possibility of anomaly (i.e. deviance from that normal link), and without one of them affecting the other in actual reality.”[6]

His last statement, “without one of them affecting the other in actual reality” is a reference to the Muslim belief that nothing occurs other than by having been specified and created by Aļļaah. Arguably this statement does not need to be part of the definition, since it already said, “with the possibility of anomaly,” but As-Sanuusiyy mentioned it to protect people from misunderstanding him. This judgment differs from that of the mind in that it involves judgments on objects we observe, and from religious judgment, which involves those concerning prohibitions, obligations and the like, based on religious texts narrated to us.

Darwinist ape to human proposition in light of the judgment of the mind’s eye

Now, the science part of the theory of Darwinists that Islam has a problem with is their idea that Adam was a descendent from apes. Let us first take a look at how this idea fits into the judgment of the mind. Clearly, one cannot say it is impossible in the mind’s eye alone, the way 2+2=5 is impossible. One cannot say either that it must be true, and that there is no other alternative in the mind’s eye, like 2+2=4. Rather, without looking at religious evidences, one cannot but admit other than that it is rationally possible that humans descended from apes, that descended again from other species, and so on.

Darwinist ape to human proposition in light of the judgment of what is normal

We are dealing then, with a proposition that is possible, and is neither a necessity, nor an impossibility in the mind’s eye. This is verified by the fact that Aļļaah created monkeys out of some humans, which tells us that He certainly has the power to create humans from monkeys as well:

وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ [المائدة : 60]

Meaning: “and He made from them (a cursed group of people) apes and pigs.”

Again, this possibility is only without considering religious evidences. Indeed, the religious sources tell us that mankind was not created from apes, as we shall show later in this article.

Now, we have stated earlier that there are two other ways than pure reason to provide certainty of something being true or not. The first is sensory observation. The second is mass narration. Darwinists do not have sensory observation for how humans descended in history, nor do they have a mass narration from observers.

This means that they do not have, nor will they ever have proof for the theory that provides certainty of knowledge for their theory being true.

What they are left with is scientific proof. We have already observed that such proof is strongest in the hardest sciences, which achieve a high level of correlation, observability, isolatability, controllability and repeatability. The best of these proofs tell us that something is normally necessary, such as Gravity on Earth, or normally impossible, such as flying pigs. Yet, as we have repeatedly stated, the best of such proofs do no more than provide a high level of likelihood, and this is when there is extremely high correlation, and there was extremely high observability (i.e measurability), isolatability, controllability and repeatability, to bring reliable and valid results.

There is no hope for proving the ape proposition from a scientific viewpoint

Even at this level, in the ability to provide this sort of high quality scientific evidence, the Darwinist monkey hypothesis fails miserably. They always will. Why? Because if we were to use our imagination, then the best evidence they could ever hope to provide it to have a monkey give birth to a human in a lab.

I do not think anyone believes this will ever happen, but IF they did, they would have themselves a field day and probably consider it case closed. The problem, however, that this high-imagination lab result does not in fact prove their theory. Namely, that humans actually and historically descended from apes. Why? Because all it would show is that a human could possibly, according to the norms of the universe, or as they say: “scientific law,” descend from a monkey, not that human kind, as is, actually descended from apes. This is a matter of what actually happened in history, not what could have happened in history, and we already knew about this possibility in the mind’s eye already, so what would we have gained?

In short, the Darwinist theory is impossible to actually prove scientifically in the sense that medicine and engineering related sciences prove their theories.

Now, Darwinists are far away from even showing a possibility in light of the norms of the universe – how things normally correlate. The evidences they provide are circumstantial findings of dated ape and human bones, and we have all watched enough court case movies to know what the status of circumstantial evidence is as a proof: it does not even remove reasonable doubt. That is why there are still scientists around that do not buy into it. It is more a matter of group psychological dynamics and fashion that makes people buy into it than anything else. Scientific theories are in fashion, and religious explanations are out, driven by the remarkable success of science in engineering and medicine. Due to its success, everybody wants to be called a scientist, even economists and psychologists. Few are willing to sit back and take a hard look at what is a proof, what does it tell us and what makes science successful and why, and what are the requirements?

The problem is of course, that the success of science in technology is the success of experimental science, not of everything called science. So by merely being labeled a science, or scientific, does not mean it should be looked at with the level of respect that we have for physics and chemistry, or biochemistry. Darwinists are an example of even historians making a claim to the title of “scientist”, in an attempt to be associated with the modern understanding of the word – namely that of experimental science. That just does not work at all. I am being kind when I say that.

A look at the evidences that Darwinists show will lack severely in terms of high observability (i.e measurability), isolatability, controllability and repeatability. E.g. you will find sample size=1, repeatability=0, controllability =0, repeatability = 0.

An Islamic look at the ape proposition

So why do we as Muslims reject the possibility of Darwinists being right about humans descending from apes? The proof is complex, and comes back to proving correct the Muslim belief in Aļļaah, the belief in prophethood, the prophethood of Muĥammad (صل الله عليه وسلم) in particular, and the belief in the Qur’aan as an unperverted and revealed book[7], and that it is impossible that Aļļaah should lie, i.e. what He tells us must be true[8]. Why? Because our rejection of this part of Darwinism is based on the Quranic rejection, and the Qur’aan must be shown as a source of true information. As mentioned earlier, one of the sources of certain knowledge is true information, so we need to verify the Qur’aan as a source of true information, and that depends on all these premises. This, however, is beyond the scope of this article, but there are references in footnote 7 and 8 for those interested..

With regard to the Quranic rejection of the monkey theory, Aļļaah said:

فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ [الحج : 5]

Meaning: “For verily I created you (O Humans) from soil, then from a drop (of semen), then a blodcloth, then a lump of flesh.” This tells us that human kind is created from soil. Further to this, Aļļaah also said:

إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ [آل عمران : 59]

Meaning: “Verily the case of Jesus, to Aļļaah, is like that of Adam. He created him from soil.” This further verifies that humans are from soil, not apes, because Adam is the first human and the father of mankind, and it is stated that he was created from soil, not an ape. Aļļaah also said, removing all chances for any figurative interpretation:

إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ [الصافات : 11]

Meaning: “Verily I created you from firm[9] clay.”[10] Clearly, no one can reasonably claim that what is meant by firm clay is a monkey.

Further to this, as mentioned earlier, Aļļaah did make some humans into monkeys after their transgression against His orders:

وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ [المائدة : 60]

Meaning: “and He made from them (a cursed group of people) apes and pigs.”

Being related to pigs and monkeys then, is a curse and a humiliation. This also tells us that Adam is not a descendant of an ape, because Aļļaah said:

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا [الإسراء : 70]

Meaning: “I have honored the sons of Adam (i.e human kind); provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of creation.”

Then we have the ĥadiitħ of the Prophet, narrated by Abuu Dawuud and At-Tirmidħiyy:

الناس كلُّهم بنو آدَمَ، وآدمُ خُلِقَ من تراب[11]

“All people are the children of Adam, and Adam was created from soil.”[12]

The Islamic textual sources are verily clear on the origin of humans then, and that it is not apes, and this proof is much, much stronger than the circumstantial evidences claimed by Darwinists to show otherwise.


[1]An argument the conclusion of which is supported by two premises, of which one (major premise) contains the term (major term) that is the predicate of the conclusion, and the other (minor premise) contains the term (minor term) that is the subject of the conclusion; common to both premises is a term (middle term) that is excluded from the conclusion. A typical form is “All A is C; all B is A; therefore all B is C.” (Random House, Inc. 2009.)

[2]“Francis Bacon (Stanford Encyclopedia of Philosophy),” http://plato.stanford.edu/entries/francis-bacon/.

[3]Az-Zirikliyy, Al-’Aˆlaam (2002) (Beirut, Lebanon: Dar El-Ilm Lil-Malayeen, 1423), 4/110.

[4]ˆAliyy ibn ˆAbdulKaafii As-Subkiyy (1404 AH/ 1355 AD), Al-Ibhaaj Fii Sħarĥi-l-Minhaaj (Beirut, Lebanon: Dar Al-Kotob Al-ilmiyah, 1404), 1/146.

[5]قال السنوسيّ :حقيقة الحكم العادي: هو إثبات الربط بين أمر وأمر، وجوداً وعدماً، بواسطة التكرر، مع صحة التخلف، وعدم تأثير أحدهما في الأمر ألبته.( شرح المقدمات للسنوسيّ, مكتبة المعارف, 2009, ص. 68)

[6]Muĥammad ibn Yuusuf As-Sanuusiyy (896 AH), Sħarĥu-l-Muqaddimaat, 1st ed. (Maktabatu-l-Maˆaarif, 1420), 68.

[7]See “Foundations of the Religion” for this discussion at http://sunnianswers.wordpress.com/2008/05/19/the-foundations-of-the-religion/ or http://sunnianswers.wordpress.com/2009/08/02/foundations-of-the-religion-pdf/ and http://sunnianswers.wordpress.com/2008/05/24/is-there-a-flaw-in-the-proof-for-the-existence-of-Allah/

[8]See http://sunnianswers.wordpress.com/2008/07/15/refuting-the-accusation-that-asharis-consider-it-rationally-possible-for-allah-to-lie/ and http://sunnianswers.wordpress.com/2008/07/19/it-is-intrinsically-impossible-that-allaah-has-obligations-and-it-is-intrinsically-impossible-that-he-could-lie/ and http://sunnianswers.wordpress.com/2008/07/19/it-is-intrinsically-impossible-that-allaah-has-obligations-and-it-is-intrinsically-impossible-that-he-could-lie/

[9]مفردات ألفاظ القرآن ـ نسخة محققة – (2 / 337): اللازب: الثابت الشديد الثبوت. قال تعالى: {من طين لازب} [الصافات/ 11]

[10]Ar-Raagħib Al-’Aşfahaaniyy, Mufradaatu-l-Qur’aan (Damascus, Syria: Daar Al-Qalam), 2/337.

[11]جامع الأصول – دار الفكر الخ – (10 / 617): 8215 – ( ت د ) أبو هريرة – رضي الله عنه – : أنَّ رسولَ الله -صلى الله عليه وسلم- قال : «لَيَنْتَهِيَنَّ أقّوَام يفتخرون بآبائهم الذين ماتوا ، إنما هم فَحْمُ جهنم ، أو لَيَكُونُنَّ أَهّوَنَ على الله من الجِعْلان الذي يُدَهِدِهُ الخراءَ بأنفه ، إن الله تعالى قد أذَهب عنكم عُبيَّةَ الجاهلية ، وفخرها بالآباء ، إنما هُوَ مؤمِن تقي ، أو فاجِر شقي ، الناس كلُّهم بنو آدَمَ، وآدمُ خُلِقَ من تراب». أخرجه الترمذي ، وهو آخر حديث في كتابه ، وأخرجه أيضا مختصرا : أنَّ رسولَ الله -صلى الله عليه وسلم- قال : «قد أذهب الله عنكم عُبيَّةَ الجاهلية ، وفخرها بالآباء ، مؤمن تقي وفاجر شقي الناس بنو آدمَ ، وآدمُ خُلِقَ من تراب».-[618]- وفي رواية أبي داود : «إنَّ الله قد أذهب عنكم عُبيَّةَ الجاهلية»… وذكر الرواية الأولى إلى قوله : «من تراب» ثم قال : «ليَدَعنَّ رجال فَخّرهم بأقوام»… وذكره ، وقال في آخره : «من الجعلان التي تدفع بأنفها النَّتَنَ».

[12]Ibn ‘Atħiir (606 AH), Jaamiˆi-l-’Uşuul, ed. ˆAbdulQaadir Al-Arna’uuţ (Vol. 1-11) and Basħiir ˆUyuun (Vol. 12), 1st ed. (Beirut, Lebanon: Daar Al-Fikr, Maktabah Al-Hulawaaniyy, Maţbaˆah Al-Mallaaĥ, Maktabah Daar Al-Bayaan, 1969), 10/617.


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