Atheism

Does refuting the Darwinian theory of evolution imply refuting animal and plant evolution?

Firstly: 

It has become clear to many rational people that the theory of the atheist Darwin has been consigned to the trash can of history, because it was refuted by the disbelieving scientists of the West before Muslim scientists, as it is contrary to common sense and the teachings of various religions. 

In al-Mawsoo‘ah al-Muyassarah fi’l-Adyaan wa’l-Madhaahib wa’l-Ahzaab al-Mu‘aasirah (2/940-941), after a discussion of this theory, it says: 

From the above it is clear that Darwin’s theory may now be shelved, after the discovery of Mendel’s laws of genetics and the discovery of genes which are the secret code of creation, and the discovery that chromosomes carry the complete physical attributes of humans and preserve the similarity in attributes of a particular species. 

Hence fair-minded scientists think that the similarities between living beings offer clear evidence against the theory of evolution, because they testify that the Creator is one but they do not indicate that the starting point is one. However, the Holy Qur’an confirms that the initial substance of creation for all living beings is water:

“Allah has created every moving (living) creature from water” [an-Noor 24:45]

“And We have made from water every living thing” [al-Anbiya’ 21:30]. 

Empirical science has proven the falseness of this theory, on the basis of definitive evidence, and that it is not a scientific theory at all. 

Islam and all divinely revealed religions believe in the existence of Allah, the Creator, Originator, Controller and Fashioner Who has made all things well. He originally created man from an extract of clay, then He created him from a sperm drop lodged in a safe lodging (the womb), and man remains human in his form, attributes and reason; he does not evolve or change. “And also in your own selves [there are signs]. Will you not then see?” [adh-Dhaariyaat 51:21]. End quote. 

Secondly: 

The basis for the refutation of this theory is no different with regard to animals and plants. Specialists have refuted the idea of evolution in animals and plants, in ways that make this theory unfit for continued examination, let alone believing in it. 

This evidence – that has to do with animals and plants, as mentioned in the question – includes the following: 

1- What we see around us of the reality of things is contrary to what Darwin called the survival of the fittest. The earth, as it has gone through different stages in its long life, has been filled with the fittest and the unfit, of various kinds of animals. If Darwin’s theory was correct, then the simple, clear results of his law suggest that there should not still be living creatures that are still at the starting point, no matter how slow we may assume the progress of evolution to be. But we see that the starting point is still crowded with various weak creatures that are still living their lives, with their own characteristics, just as their ancestors also lived their lives in exactly the same manner. Conversely, we see that some highly evolved animals, such as the dinosaurs, have become extinct whilst insects such as flies and fleas still survive, as do others that are even weaker than them. The French professor Etienne Rebaud says in his book Will the Fit or the Unfit Survive? (p. 40): There is no such thing as natural selection in the course of fighting for survival, so that the strong survive and the weak diminish. For example, the garden lizard can run fast, because it has four long legs, but at the same type there are other types of lizards that have legs so short that they virtually crawl, dragging themselves along the ground with difficulty.… These types have the same physical makeup, even with regard to their legs; they eat the same food and live in the same environment. If these animals had adapted to their environment, there would not be such differences in their faculties and physical makeup. 

Contrary to the concept of natural selection, all these types of animals have survived and are still living and multiplying. For example, there are mountain rats that have short front legs and only move by jumping in a very awkward manner. Many insects cannot fly, even though they have big wings. So their physical makeup did not come about as a result of living beings trying to adapt to their circumstances. Rather, on the contrary, the way they live is shaped by their physical makeup and the way their different faculties function. 

2- If evolution is always moving towards the fittest, then why do we not find the power of reasoning in many animals that are more developed and more highly evolved than others, if evolution is for the benefit of all creatures? Why did the higher primates not attain the power of reasoning as man did, for example? Donkeys, from the time when they were first known until the present, are still donkeys. 

Darwin referred to this problem in his book, but he did not answer it. Rather he commented on it in the Origin of Species (p. 412) by saying: 

No one should expect to find a specific answer to this question, especially since we know that we are unable to answer a question that is less complex than this. 

3- It has been proven through research that many of the plants and animals of Egypt have not changed from the way they were many centuries ago. It is clear from some of domesticated animals that are engraved on ancient Egyptian relics, or that have been preserved by means of embalming, that they are very similar to those that exist now; in fact there are hardly any differences at all. 

And there are many examples that come under this heading. 

4- This theory cannot be proven through experimentation or observation. No human has ever observed even the slightest degree of evolution.

At no time throughout history has humanity ever observed any living being transformed into another being through evolution, especially when there are specialised scientists who are watching for the slightest change in outward appearance or inward structure of those beings. See the book by the Australian Michael Denton. 

End quote from an article entitled Naqd Nazariyaat at-Tatawwur (Criticism of the Theory of Evolution) by Dr Muhammad Barbaab

http://quran-m.com/quran/article/2305

The article contains more information and a criticism of Neo-Darwinism. It also mentions discoveries from excavations that have thrown Neo-Darwinism into what is called the crisis of Neo-Darwinism, especially since this new theory insists that all kinds of plants and animals are subject to evolution, without exception.

Evidence of the existence of God

With regard to proof of the existence of Allah, it is obvious to anyone who ponders the matter, and there is no need for a lengthy discussion. When we ponder the matter, we find that it is divided into three categories: instinctive evidence, tangible evidence and shar’i (revelatory) evidence. We will explain this to you further, in sha Allah. 

Instinctive evidence of the existence of God 

Al-Shaykh Ibn ‘Uthaymin said: The instinctive evidence that God exists is the strongest of all evidence for those who are not led astray by the devils. Hence Allah says (interpretation of the meaning): “So set you (O Muhammad) your face towards the religion (of pure Islamic Monotheism) Haneef (worship none but Allah Alone). Allah’s Fitrah (i.e. Allah’s Islamic Monotheism) with which He has created mankind.” [30:30] 

Man’s sound nature (fitrah) testifies to the existence of God and man cannot turn away from this unless the devils mislead him; whoever is misled by the devils may not recognize this evidence.” (From Sharh al-Safariniyyah) 

Every person feels inside himself that he has a Lord and Creator, and he feels that he is in need of Him; if some major calamity befalls him he turns his hands, eyes and heart towards the heavens, seeking help from his Lord. 

Tangible evidence of the existence of God

This refers to the things that exist in this universe; we see around us things that exist, such as trees, rocks, mankind, the earth, the heavens, seas, rivers… 

If it is asked: these things are so many – who created them and is taking care of them? 

The answer is that if these things came into being by accident, spontaneously and with no cause, then there is no one who knows how they were created, and that is one possibility. But there is another possibility, which is that these things created themselves and are taking care of themselves. And there is a third possibility, which is that there is Someone Who created them. When we look at these three possibilities, we find that the first and the second are impossible. If we reject the first and the second, then the third must be the one which is correct, which is that these things have a Creator Who created them, and that Creator is Allah . This is what is stated in the Quran, where Allah says (what means): “Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief.” [52:35] 

Moreover, when were these mighty things created? For all these years, who is it that has decreed that they should remain in this world and has granted them the means of abiding? 

The answer is it is Allah Who has given to each thing that which is suited to it and will guarantee its survival. Do you not see the beautiful green plants; when Allah cuts off their water supply, can they live? No, rather they become dry stalks. If you ponder all things you will find that they are dependent upon Allah. Were it not for Allah, nothing would remain. 

And Allah has created everything to do that for which it is suited. So camels, for example, are for riding. Allah says (interpretation of the meaning): “Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. And We have subdued them unto them so that some of them they have for riding and some they eat.” [36:71-72]

Look at the camel and how Allah has created it strong, with a strong back, so that it can be used for riding and it is able to endure harsh conditions which other animals cannot bear.

If you look at other creatures, you will find that they are suited to the purposes for which they were created. Glory be to Allah.

Other examples of tangible evidence include the following:

When calamities befall people this points to the existence of the Creator, for example, when they call upon Allah and Allah responds to their prayer; this points to the existence of Allah. 

Al-Shaykh Ibn ‘Uthaymin said: “When the Prophet (peace and blessings of Allah be upon him) prayed for rain, he said, ‘Allahumma aghithna, Allahumma aghithna (O Allah, send us rain, O Allah, send us rain).’ Then a cloud came and it started to rain before he had even come down from the minbar (pulpit). This points to the existence of the Creator.” (Sharh al-Safariniyyah).

Shar’i evidence of the existence of God

 All divinely-revealed laws point to the existence of Allah. Al-Shaykh Ibn ‘Uthaymin said: “All the divinely-revealed laws point to the existence of the Creator and to the perfect nature of His knowledge, wisdom and mercy, because these laws must have been prescribed by someone, and that Lawgiver is Allah.” (From Sharh al-Safariniyyah).

Why did God create us?

The answer is: so that we would worship Him, thank Him and remember Him, and do that which He has commanded us. You know that among mankind there are disbelievers and there are Muslims. This is because Allah wants to test His slaves as to whether they will worship Him or worship others. That is after Allah has shown the way to everyone. Allah says (interpretation of the meaning): “Who has created death and life that He may test you which of you is best in deed.” [67:2]

“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone).” [51:56]

There is no contradiction between the fact that Allah is more merciful to His slaves than a mother to her child and the fact that the disbeliever will abide in Hell for eternity

Undoubtedly Allah, may He be exalted, is the most merciful of those who show mercy; His mercy encompasses all things, and He is more merciful to His slave than a mother to her child; indeed He, may He be glorified, is more merciful to a person than he is to himself. 

This does not contradict the belief that the disbeliever will be punished and will be doomed to Hell for eternity on the Day of Resurrection. Discussion of this matter is based on three points: 

Firstly:  

Differentiation between the general mercy of Allah in this world, and His specific mercy in the Hereafter. In this world He, may He be glorified, bestows mercy in a general sense upon all His slaves, believers and disbelievers, obedient and disobedient. Thus He bestows provision upon them, gives them food and drink, heals them and grants them well-being, and other, innumerable types of mercy. Were it not for the mercy of Allah, no one would find air to breathe or water to drink, or any food or clothing. When he falls sick, were it not for Allah, he would never recover. In such terms people, in general, are equal. This is mercy in a general sense, which He grants to both His friends and His enemies. 

As for His specific mercy in the Hereafter, it will be only for the believers, and the disbelievers will have no share of it. 

Secondly: 

The One Who made the mother merciful must inevitably be more merciful than her. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: “Allah is more merciful to His slaves than the most merciful of mothers to her child, for the One Who made her merciful must be more merciful than her. End quote from Majmoo‘ al-Fataawa, 16/448 

Reason dictates that Allah should be more merciful than every merciful individual among His creation, no matter how great a person’s mercy may be, because He, may He be glorified, is the One Who instilled mercy in their hearts. Al-Bukhaari (6000) and Muslim (2752) narrated that Abu Hurayrah said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allah made mercy in one hundred parts; He kept ninety-nine parts with Him and He sent one part down to earth. By virtue of that part, all creatures show compassion to one another, and even the mare lifts her hooves lest she harm her foal.” 

Thirdly: 

There is no contradiction in the names and attributes of Allah, may He be exalted; rather they affirm one another and some imply others. 

As He is merciful, He is also just. If someone were to say that He must show mercy to the disbeliever, for He is the most merciful of those who show mercy because mercy is His attribute, our response is: that would imply that He should not be just, but justice is also His attribute. Allah, may He be exalted, says (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make” [al-Jaathiyah 45:21]

“Shall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the Muttaqoon (pious), as the Fujjar (criminals, disbelievers, wicked, etc)?” [Saad 38:28]

“Shall We then treat the (submitting) Muslims like the Mujrimoon (criminals, polytheists and disbelievers, etc.)? What is the matter with you? How judge you?” [al-Qalam 68:35, 36].  

By His perfect wisdom and justice, Allah, may He be glorified, differentiates between His friends and His enemies, those who obey Him and those who disobey Him, those who worship Him and those who worship something other than Him. Otherwise, treating all of these people as equals would come under the heading of injustice that is contrary to justice and wisdom. If people treat their enemies and their friends equally, and they regard that as foolishness, ignorance and injustice according to human understanding, concepts and customs, then how about in the case of Allah, the Lord of the Worlds, may He be glorified? 

Allah, may He be exalted, the most merciful of those who show mercy, created mankind, granted them provision and bestowed upon them innumerable blessings, then He sent the Messengers to them, and He sent down the Books, and guided them to faith and guidance; undoubtedly this is far greater than the mercy of a mother to her child. 

When the believer obeys Him and the disbeliever disobeys Him, it is impossible for Him to treat them equally, because of the dictates of His wisdom, His knowledge, His justice, His promise (of reward) and His warning (of punishment); the disbeliever puts himself beyond the bounds of deserving this mercy which is only for some in the Hereafter. 

Allah, may He be exalted, says (interpretation of the meaning): “He said: (As to) My Punishment I afflict therewith whom I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqoon (pious), and give Zakat; and those who believe in Our Ayat (proofs, evidences, verses, lessons, signs and revelations, etc.)” [al-A‘raaf 7:156]. 

“Surely, Allah’s Mercy is (ever) near unto the gooddoers” [al-A‘raaf 7:56]. 

Ibn al-Jawzi (may Allah have mercy on him) said: One of the signs of the general nature of His mercy is His sending the Messengers, and giving respite to the sinners. When the disbeliever denies Him, he displays stubbornness and so he is not deserving of mercy. 

With regard to the specific nature of His mercy, it is for His believing slaves; He shows kindness towards them at times of hardship and of ease, which is greater than the kindness of a mother towards her child. End quote from Kashf al-Mushkil, 1/94 

To sum up: The special mercy of Allah in the hereafter will only be for His close friends and loved ones among those who to affirmed His oneness. As for those who died in a state of disbelief, stubbornness and arrogance, they will have no share of the mercy of Allah; rather they will be subject to His justice. And the Word of your Lord has been fulfilled in truth and in justice (6:115), the disbelievers will be surrounded by the very thing that they used to deny and mock at (6:10). 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Allah, may He be exalted, will say to them – i.e., the disbelievers – when they ask Allah to bring them forth from the Fire, and they seek to appeal to Allah, may He be exalted, by virtue of His Lordship and their admission against themselves, “Our Lord! Bring us out of this; if ever we return (to evil), then indeed we shall be Zalimoon: (polytheists, oppressors, unjust, and wrong-doers, etc.)” [al-Mu’minoon 23:107], no mercy will reach them; rather justice will catch up with them, and Allah, may He be glorified and exalted, will say to them: “Remain you in it with ignominy! And speak you not to Me!” [al-Mu’minoon 23:108]. End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen, 8/28