By: Allama Mohammed Shihabuddin Nadvi

Ahmed Bashameel’s Views
Ahmed Bashameel, an Arabic scholar, too has made a futile attempt to prove evolution through far-fetched interpretation of the Qur’an in his book Al Islam wa Nazariatu Darwin. He has even advised opponents of evolution against seeking support of the Qur’an in their opposition to evolution, lest the Qur’an takes the blame for opposing a “logical concept” in future. Though he appears to be so concerned about the sanctity of Qur’anic assertions, he has not bothered about his own interpretations in the event of the concept of evolution being disproved. Why this unilateral concern? One may question.

So according to him, while the Qur’an could be used to support evolution, it could not be used to disprove it. We can only term it as poor comprehension of the Qur’an.

It must be noted that we are not attempting to refute any fact of the Natural Sciences that has attained the status of “Law of Nature” after much experimentation and verification. The debating is all about only such of the theories and hypotheses that can be regarded merely as a craft of individual imagination. In fact some undisputable laws of nature are confirmed by the holy Qur’an. Rather it would be more appropriate if we assert that the eternal truths as defined in the holy Book are being duly testified and verified by the modern sciences.

Moulana Azad and Evolution
Moulana Abul Kalam Azad too seems to have fallen a victim of evolution. His description of evolution is suggestive of his belief in the concept, rather than it being a hypothesis. Though he avoids terming “Adam” metaphorical figure, his explanations follow the line of evolutionists. He says that the life began from a primary cell or protoplasm which developed intermediary links in its journey from inferior to superior animals. Continuous evolution over lakhs of years led to the emergence of human beings. He is of the opinion that further evolution is also possible.31

The learned author has written all this in proof of the Day of Resurrection. But it neither proves the Day of Resurrection nor the divinity. What role the divinity could have in a evolutionary process? The materialists are unable to discard evolution merely because its rejection will lead to faith in a divine power. While one could understand this compulsion of materialists, what compelled the religious scholar as Moulana Azad to accept evolution, defies comprehension.

Syed Sulaiman Nadvi and Evolution
Notwithstanding my own highly beneficial relationship with Moulana Syed Sulaiman Nadvi initially as his disciple and later through study of his books, I should not deny that even this most learned scholar of the sub-continent has let the caution a go-by while dealing with evolution. While writing in Al-Nadwa issue of January, 1908, the Moulana has tried to explain a few verses of the Qur’an as if confirming evolution. Unlike other scholars, he however does not insist on a particular interpretation but considers it as only one possible interpretation. He therefore concludes his article thus:

“The purpose of our interpretation of the verses under reference is only to silence those who are philosophically bent. The exegetes have attributed different meaning to them. I do not differ from them. What I would like to assert is that there is scope for both traditional and rational interpretations of these Qur’anic verses.”32

In reality even Syed Sulaiman Nadvi appears to be impressed with pro-evolution propaganda and has followed the style of Egyptian scholars in matters of interpretation.

This misunderstanding about the evolution stems from the widespread acceptance of the theory by European scientists. Scholar Shibli Nomani refers to it in an issue of Al-Nadwa at least seven months before Syed Sulaiman Nadvi penned his views on evolution. He writes:

But an issue which has found common acceptance among European scholars is not something that can be lightly dismissed.33

It must remain clear that Shibli Nomani has only compiled the views of Islamic scholars about evolution while dealing it philosophically. He has neither sought its affirmation nor refutation from the holy Qur’an.

Even Syed Sulaiman Nadvi has given impression as if the evolution is an accepted theory among all. This excerpt:

Among Muslims there is a group which not only deems the theory of evolution correct but questions the Qur’anic view in this regard. All scholars of Physics from Europe also confirm it. 34

This is the background in which these articles were written. But it is also a misunderstanding that all European philosophers and physicists deem the theory to be factual. This is merely a propaganda which also influenced a considerable segment of the Muslims. In fact a great number of biologists rate it as a hypothesis. This category of people also include a few supporters of the theory. Several scientists reject it as unreasonable and illegal. There is no consensus yet.

In the final analysis, Syed Sulaiman Nadvi appears to be impressed with views of Egyptian scholars. So he takes an ambivalent position. On the one hand not being satisfied with the argument in favour of evolution and on the other hand denying that Qur’an refuted the theory.35 He even quotes a vague excerpt from Imam Raghib Asfahani’s writing.36 In my opinion this is one of its kind of writing from Syed Sulaiman Nadvi where he is a little lax. But according to Syed Shah Moinuddin Nadvi, a disciple of Sulaiman Nadvi, this article belongs to one of the earliest writings of Moulana Sulaiman Nadvi which is quite different from his latter writings. I have quoted Syed Sulaiman Nadvi merely for the sake of maintaining intellectual honesty.

Evolution cannot be Proved
Towards the end of 19th and the beginning of 20th centuries the Islamic scholarly circles – and particularly in Egypt – became mostly apologetic about evolution. They often made the fashionable plea that evolution is not proved and if it is a fact, the Qur’an does not deny it. But the question is when the theory of evolution is itself not proved why should one take the pain of proving it by making far-fetched interpretations of the holy Qur’an. By doing so we will only be opening the doors for further misinterpretation of the holy Book. It is quite possible that evolution is disproved in the future. However it could be concluded that the theory of evolution is still a hypothesis despite passage of a century. Further the researchers are showing an aversion to the theory itself. It is also clear that in the light of the Qur’an, Adam is the first human being and the Qur’an leaves no scope for any other interpretation on this score.

Basic Principles of Understanding Qur’an
At this juncture I will place before you certain basic principles to understand the Qur’an which may prove guiding principles. First among them is by Ibne Taimiah:

There will never be any contradiction and conflict between the truly logical inferences and the commandments of Shariah.37

Ibne Taimiah said this in an age when logic and philosophy dominated public discussions. “Wisdom” signifies this logic. But since we are living in a scientific age, this principle could be extended up to modern research and it could be explained thus:

“No scientific fact can prove itself veracious against the Mansusat of the Qur’an and Hadith unless it is doubtful and unrealistic in itself.”

The second principle is that whenever there is a conflict between Shariah and rationalism, the former will take precedence over the latter as the logic verifies the Shariah. To the contrary the Shariah does not verify all that rationalism suggests. 38

It is evident that the divine knowledge is absolute and human knowledge is conjectural. Therefore all the Shariah statements and commandments come from that Omnipotent and Omnipresent Being Whose Knowledge encompasses the past, present and future. So He cannot misstate things which might prove wrong or faulty so far. Similarly none of the facts stated in the Qur’an has been challenged by the scientific revelations and ideological revolutions. Rather many of them stand clearly in the light of the latest discoveries. Several of its hints are more explicit today. It is a proof that it is from Allah Who is Eternal and Creator of the entire universe with diverse manifestation. Therefore it is inappropriate to make far-fetched interpretation of the Qur’anic verses. All those human hypotheses which clash with the principal commandments of the Qur’an are nothing more than an evil suspicion which can be rejected as rationally invalid. Ibne Taimiah writes about this:

I pondered deeply over this issue which engrosses several people. I found that whatever is contrary to explicit and absolute commandments of the Qur’an, is evil which can be rationally assessed. 39

Ibne Taimiah’s principles (laid down in 7th and 8th century) are unique and need to be edited in modern form for fresh publication. It serves as a guideline for leading the modern age.

Qur’an is Eternal
The above discussion effectively refutes the theory of evolution. It is needless to establish fresh arguments on this score. The Author of the holy Qur’an repeatedly asserts that the Qur’an does not record anything illogical or irrational.

And indeed it is book of exalted power. No falsehood can approach it from before or behind it. It is sent down by One full of wisdom, worthy of all praise. (Qur’an, 41:41-42)

This book has been sent down for the guidance of the mankind in order that the atheistic and false beliefs and concepts are obliterated. It is not for confirming vicious thoughts or ideas. If it happens like this, the entire universe will be thrown into chaos.

If the truth had been in accord with their desire, truly the heavens and the earth, and all beings therein would have been in confusion. (Qur’an, 23:71)

To the contrary this book is an informer about the virtues and vices to the whole mankind:

Blessed is He Who sent down the criterion to His servant, that it may be an admonition to all creatures. (Qur’an, 25:1)

The One Who has revealed This Book is fully aware of all the characteristics of everything present in this universe.

The Qur’an was sent down by Him Who knows the mystery (that is) in the heavens and the earth. (Qur’an, 25:6)

We have revealed for you (O man!) a Book in which is a message for you. Will ye not then understand. (Qur’an, 21:10)

And We have sent down to thee the Book explaining all things. (Qur’an, 16:89)

This Book is full of descriptions about the happenings and incidents of all ages which serve as divine measures and arguments for countering the evil forces. The contents of the book are decisive in nature and they do not fail under the category of allegory.

This Our record speaks about you with truth. (Qur’an, 45:29)

Behold this is the word that distinguishes (good from evil). It is not a thing for amusement. (Qur’an, 86:13-14)

Thus have We revealed it to be a judgment of authority in Arabic. (Qur’an, 13:37)

This is the way of thy Lord; leading straight: We have detailed the signs for those who receive admonition. (Qur’an, 6:126)

It is why the Islamic scholars have been invited by the holy Qur’an in the light of the demands of times to ponder over its verses:

(Here is) a Book which We have sent down unto thou full of blessings, that they may meditate on its Signs, and that men of understanding may receive admonition. (Qur’an, 38:29)
(to be cont.)

References:

31. Azad, Moulana Abul Kalam, Tarjumanul Qur’an, Delhi, 1350 AH., Vol. 1, P. 37.
32. Nadvi, Shah Moinuddin Ahmed, ed. Maqalate Sulaiman, 1971, Vol. 3, P. 174.
33. No’mani, Allama Shibli, Maqalate Shibli, 1953, Vol. 7, P.62.
34. Nadvi, Shah Moinuddin Ahmed, ed. Maqalate Sulaiman, 1971, Vol. 3, P. 164.
35. Ibid., Pp. 167-69.
36. Ibid.
37. Ibne Taimiah, Imam, Muwafaqatu Sahihil Manqool li Sarihil Ma’qool (New Edn.), 1985, Vol. 1, P. 126.
38. Ibid., Vol. 1, P. 116.
39. Ibid., Vol. 1, P. 122.