The Ayat of Evolution

Interesting perspective by Salman Hameed in the December edition of Science: Bracing for Islamic Creationism.

I've come across many an individual who express a gut rejection of anything related, even tangentially, to evolution. I think we've already come to the point that many in the Muslim community equate the term to atheism or materialism. Some people like Harun Yahya reject evolution completely, but I find his arguments completely unfounded and baseless. When I prod most people I know further however, they'll admit that there's nothing preventing God from creating His creatures by evolving them. Of course, few would dare extend that outlook to the origins of humans themselves.

My view: it is God who reveals countless ayat to humanity, either as the written words of revelation or the signs of nature. The ambiguity of the word ayat as used in the Qur'an, found to represent both nature and the Qur'an itself, is an amazing statement of God's everpresent constancy in making Himself known. We are simply to believe with satisfaction and trust that these ayat from God can never contradict one another.

And yet what do we do when they do seem to contradict? Essentially, there must be some problem in either the way we interpret the ayat of nature or the ayat of revelation. As the widespread rejection of evolution shows, it is common for us to question our own interpretation of the ayat of nature - we may see countless homology between humans and other animals, but many continue to discount any evidence for evolution.

But many are weary about any attempt to reassess our understanding of the ayat of revelation. Not to say that it hasn't ever been done before. There may have been a time, for instance, when many scholars across the Muslim world used to believe that the Qur'an's description of Dhul-Qarnain's travels until the "setting of the sun" as implying that he reached the place on the flat earth where the sun sets at night. As people became convinced that the world was round, the vast majority came to understand the verse to refer to the king traveling until a certain time, i.e. sunset. This wasn't reinterpreting the Qur'anic verse as not literally true - essentially the verse was ambiguous and could have been interpreted both ways in the first place.

Are we scared to reassess our understandings of the origin of humanity? Does God's creating Adam from turab exclude the possibility of evolution - I'm not so sure. Turab, for instance, could be a reference to our bodies' earthly origins. And to say that God fashioned humans with His own hands also does not exclude the possibility of that fashioning occurring through generations of change.

I actually haven't come across any Qur'anic verse which convinces me against the possibility of evolution. I'd have to do a better survey of not just the Qur'anic ayat but also what we know of the prophetic teachings to make a confident statement on the matter, but I'm not bothered standing in this current state of agnosticism over the matter of Adam's creation.

More Graveyard Politics

A declaration from India's Muslim Council Trust: the perpetrators of the Mumbai attacks were apparently not Muslim.

"Islam does not approve of wanton killings and targeting non-combatants. As such it can be safely surmised that such criminals cannot be Muslims. Hence we request you to deny them burial..."

It is understandable to see this reaction from the Indian Muslim religious authorities. Here, their own homeland had been attacked brutally, many of their relations and neighbors had been murdered. Furthermore, it is impossible to ignore India's troubled history of communal violence, especially since Partition in 1947. How could one not fear that the thought that such an attack was perpetrated by Muslims create an excuse to blame all Indian Muslims and lead to the possibility of greater violence? It makes sense that Indian Muslims would want to distance themselves greatly from any of the perpetrators. But to declare them non-Muslims? Is that a little too far?

Denying someone a religiously directed funeral is an interesting expression of what I call Graveyard Politics. A few weeks back, I had written an entry concerning the case of Shafayet Reja, whose parents had decided upon cremating him after his death. That touched of a minor storm over whether Reja's purported Muslim identity in life should trump his parents' wishes. Those trying to prevent cremation were essentially trying to claim Reja's memory as a win for Islam over the secularism of his parents.

Here we have the same effect going on in the opposite direction, denying so-and-so the last rites expected of a Muslim, to be washed and buried. Doing such is essentially the most effective form of excommunication that Muslim groups may see in their disposal. Those who desire to declare living individuals as non-Muslims have to contend with their opponents simply reciting the shahada, lessening the power of such a claim. But when people aren't alive to demand a Muslim burial for themselves, the excommunicator can get off scott-free.

I'm very troubled whenever I see people clamor towards declaring terrorists and murderers as non-Muslims. It's definitely a fairly understandable emotionally driven behavior - we hate what they do and hate them for claiming what we may find beautiful. Furthermore, some Muslims may find themselves on a hot-seat, questioned why Islam doesn't excommunicate the likes of Bin Laden et al. as one would expect a wayward Catholic or Mormon to be excommunicated by the authorities at the Vatican or Salt Lake City.

Is it a problem that the Muslim community is not organized as centrally as Catholicism or Mormonism? At times, I guess. Muslims, who place their authority in God and His messenger, can find no present authority to give any religious matter a final word. We're all then left with a heavy burden to weigh the validity of competing opinions, all of which claim to be the best. Thus, no group among Muslims has an easy ride in proving that its opinions are best - it would have to work for it.

Arguing for the excommunication of unrepentant terrorists and murderers as a valid Islamic practice, in spite of the prophetic narrations that seem to condemn all forms of excommunication, would be essentially validating the takfirist ideology that we are trying to counteract. The discourse degenerates and loses all substance - we're left with two parties, each claiming to hold truth from God and claiming the other as expressing disbelief. The real issues that must be resolved - about when fighting is necessary and when it is sinful - gets pushed aside.

Rather than hoping for religious authorities to excommunicate those whose actions we consider repulsive, Muslims should accept the reality that there is no such central authority which can comment on what's going on in the world. Our focus must then shift to what we can do in our communities and societies to encourage good and prohibit evil, knowing well that God and only God will judge between us in our intentions and our actions.

Fooding

(Click image to make grande)

It always amazed me that whenever Islam talks about eating, its about not eating something, or eating in moderation, and that the cultures that I encounter (deisi, arab, etc.) are all really big on eating, every event in arabic households involves tons of food and plenty of leftovers, people can even sit down and talk about certain dishes they've had before, it seems completely at odds with our religious direction in terms of food. Also its cool it's always neat when I read an article and notice that its just an affirmation of something the Prophet (S) said a long while ago.

The Prophet said: "Do not eat before you are hungry, and stop eating before you are full"

"1/3 of your stomach for food, 1/3 for water and 1/3 for air."