Evolution Theory In The Holy Qur'an

zulfikar

Junior Member
Al-Ankabut 20: Say: "Travel through the earth and see how God did originate creation; so God will produce a later creation: for God has power over all things



We should separate this sentences throw three part as i separated them in colour red, blue and lime.
we will look for the meanin of these three sentences each. and then after we will unite them once again.
God did originate creation, this mean that God had made originate creation.
so, this mean = after the originate creation.........bla bla bla ...--> a later creation
God will produce a later creation,
there are a different tenses here: did and will. which a color them purple.
this mean by the understanding of later creation we should know the originate creation.
or we could converse this sentences as: we will know the originate creation by the later creation.
This sentence in the surrah Al Ankabut, ayah 20; mean = God made a later creation by the originate creation.
And the phrase: "Travel throgh the earth for see how" is most important too. Stressing us, this sentence doesn't mention to the egg as an originate creation of the chicken as a later creation for example. But this sentence mean an understanding of an ultimate originate creation by knowing the whole later creations. because we don't need to travel around the earth as an ordered from Allah for knowing the growing chickens. This ayah means that Allah ordered us to see more than one creature and find an integration between them ( an ultimate originate creation).
 

Al-Kashmiri

Well-Known Member
Staff member
As-salaamu `alaykum.

Let's not start explaining the Qur'aan according to our own understanding. Rather we rely upon what the trustworthy generations have conveyed to us regarding the meanings of the Qur'aanic aayaat. It's not for any Tom, Dick or Harry to step up and start saying that so-and-so ayah means such-and-such. So unless this understanding (that the Qur'aan "supports" evolution) is supported by the authentic tafseer, sunnah and `Arabic language, such an understanding is more than likely to be incorrect.

Just a reminder!

Was-salaam
 

boymuh

Hajj please..
Evolutionary theory is fake.

There is no need for us to prove anything since the whole theory has been refuted today.


Which evolution theory is a fake?
Is it Darwinian theory, or the theory that tells us that Allah, with his power & will, made dirt/clay evolved into human?
 

zulfikar

Junior Member
As-salaamu `alaykum.

Let's not start explaining the Qur'aan according to our own understanding. Rather we rely upon what the trustworthy generations have conveyed to us regarding the meanings of the Qur'aanic aayaat. It's not for any Tom, Dick or Harry to step up and start saying that so-and-so ayah means such-and-such. So unless this understanding (that the Qur'aan "supports" evolution) is supported by the authentic tafseer, sunnah and `Arabic language, such an understanding is more than likely to be incorrect.

Just a reminder!

Was-salaam

Salaam brother this isn't from my own opinion.
I take this from the book: The Holy Quran and the Sciences of Nature by Dr Mehdi Golshani
 

Al-Kashmiri

Well-Known Member
Staff member
Salaam brother this isn't from my own opinion.
I take this from the book: The Holy Quran and the Sciences of Nature by Dr Mehdi Golshani

Wa`alaykum salaam.

I didn't think it was akhi, but I didn't see any reference; either way I've never heard this understanding before. In Tafsir Ibn Kathir, a reliable and authentic tafsir, it is clear that these verses refer to the resurrection of mankind (http://www.tafsir.com/default.asp?sid=29&tid=39773).

Was-salaam
 

zulfikar

Junior Member
Wa`alaykum salaam.

I didn't think it was akhi, but I didn't see any reference; either way I've never heard this understanding before. In Tafsir Ibn Kathir, a reliable and authentic tafsir, it is clear that these verses refer to the resurrection of mankind (http://www.tafsir.com/default.asp?sid=29&tid=39773).

Was-salaam

Yes I know a little bit about Ibn Kathit too, brother
But I think the tafsir by the muslims scholars at the past, such Ibn Kathir could become an explaination for the students at this moment. The tafsir from the past used symbolic phrase and style languages which is the people of the moment had recognize of the syimbol and meanin.
But this present day we are people have become accustomed with an exact words. So i think the tafsir ( the interpretation of Holy Qur'an) from Ibn Kathir need to be interpret once again at present
 

Amir_of_spain

Junior Member
The tasfir of the past will always be better and closer to the real deeper understanding of the meanings of the holy quran, simply because thoses scholars were the most learned and aquainted with the arabic language. So to say the works of ibn kathir or any previous tabeen need to be re-evalulated is the wrong approach. Its clear the verses refer to allah's ability to create things at all times ie in the start, in this duniya and also in the akirah. Thats all, it has nothing to do with theory of evolution which is the aqeedah of athesits.
 

zulfikar

Junior Member
The tasfir of the past will always be better and closer to the real deeper understanding of the meanings of the holy quran, simply because thoses scholars were the most learned and aquainted with the arabic language. So to say the works of ibn kathir or any previous tabeen need to be re-evalulated is the wrong approach. Its clear the verses refer to allah's ability to create things at all times ie in the start, in this duniya and also in the akirah. Thats all, it has nothing to do with theory of evolution which is the aqeedah of athesits.

those scholar were the past scholars, so the tafsir need to be interpret once again, because the arabic language those we know in the present had already a very wide possibilities of meanin than in the past.
And then there are patterns in the holy Quran about ayah muhkamah and ayah mutasyabihah. these rule patterns show us the speciality and greatnesses of holy Quran. Because the muhkamah ayah still had a distinct meanin, althought the meanin of arabic language had blooming in the present. And mutasyabihah rules prove us that there are symbolized phrase in the holy Quran.
and an interpretations of the holy Quran those we are already have them, then we still must have an understanding about style conversations in the past for knowing the interpretation of holy Quran by the scholar at the past. i could be sure we don't know about this right now. are there any of us had understanding about the style conversations by the people at the past?
and this ayah Al Ankabut 20 is the muhkamah ayah. the saying words of this ayah could show us the purpose behind it by a simple arabic language, and this ayah didn't influence under spesific situation and time.
 

aelshamy

Junior Member
:salam2:

There are many conditions should be fulfilled by The Mofasir so that he can be able to make tafsir. One of them is that he should be full aware of arabic language and its related science like nahwa, sarf and balaghah . This tafsir of Alankabout aih number 20 is a clear example of that, and that is because the mofasir dependes in translation of Quran not in the arabic text of Quran.
In my opinion this translation - YUSUF ALI translation - is not accurate in two locations:
first location is ثُمَّ اللَّهُ يُنْشِئُ ُ which is translated by Yusuf Ali as :'so will Allah produce' while it is translated by PICKTHAL as :'then Allah bringeth forth' and it is translated by SHAKIR as: 'then Allah creates'. so, the arabic word 'thumma' is translated by YUSUF ALI = 'so' while it is translated by the other two = 'then' and it is more accurate -in my opinion - than 'so' .According to 'so' translation the mofasir assumed that the relationship between the first creation and the second is a relationship between a thing and its evidence.
Second location is 'النَّشْأَةَ الْآخِرَةَ ' which is translated by Yusuf Ali as :'a later creation' while it is translated by PICKTHAL as :'the later growth' and it is translated by SHAKIR as: 'the latter creation' which is correct because "al" is mentioned in the arabic text and "al" means "the". so Quran tells us about the latter creation so it is one and specific while evolution is many and it is - according to who believe in it is one after another.

The tafsir of this ayah according to the sahabi ibn abas رضى الله عنه said "it is the life after death which is resurrection"
 

aelshamy

Junior Member
:salam2:
on the contrary, Always Quran tells us about the first creation as an evidence of the latter creation:

"And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten? . Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creation " Translation of Quran 036.078,079

" Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation " Translation of Quran 050.015

" See they not how Allah originates creation, then repeats it: truly that is easy for Allah. " 029.019
 

Al-Kashmiri

Well-Known Member
Staff member
:salam2:

There are many conditions should be fulfilled by The Mofasir so that he can be able to make tafsir. One of them is that he should be full aware of arabic language and its related science like nahwa, sarf and balaghah . This tafsir of Alankabout aih number 20 is a clear example of that, and that is because the mofasir dependes in translation of Quran not in the arabic text of Quran.
In my opinion this translation - YUSUF ALI translation - is not accurate in two locations:
first location is ثُمَّ اللَّهُ يُنْشِئُ ُ which is translated by Yusuf Ali as :'so will Allah produce' while it is translated by PICKTHAL as :'then Allah bringeth forth' and it is translated by SHAKIR as: 'then Allah creates'. so, the arabic word 'thumma' is translated by YUSUF ALI = 'so' while it is translated by the other two = 'then' and it is more accurate -in my opinion - than 'so' .According to 'so' translation the mofasir assumed that the relationship between the first creation and the second is a relationship between a thing and its evidence.
Second location is 'النَّشْأَةَ الْآخِرَةَ ' which is translated by Yusuf Ali as :'a later creation' while it is translated by PICKTHAL as :'the later growth' and it is translated by SHAKIR as: 'the latter creation' which is correct because "al" is mentioned in the arabic text and "al" means "the". so Quran tells us about the latter creation so it is one and specific while evolution is many and it is - according to who believe in it is one after another.

The tafsir of this ayah according to the sahabi ibn abas رضى الله عنه said "it is the life after death which is resurrection"

As-salaamu `alaykum

Maa shaa Allaah, I couldn't have put it better.
 

AleahKoto

Allah will decide
Evolution Does Exist

The Qur'an is quite clear on evolution. But it does not say we came from monkeys or apes and evolved to mankind. It does say, we start from a drop, mixed with clay, then the embyro, then the baby forms, a baby becomes a child, a child becomes an adult and then the adult ages. All evolving through stages, all coming directly from the first stage. If Darwins theory were true, you could throw a baby in the ocean and it would grow gills to survive, apes could inter breed with humans and "ape kids" would be born. Darwins theory was a joke, and he later refuted it. This is what happens when someone throws out a hypothesis, and someone else runs with it creating a huge rumor mill.

All of life is a evolution. You will change and evolve over the years in your faith in sha allah. You will evolve and change over the years in your knowledge, etc.
 

zulfikar

Junior Member
:salam2:

There are many conditions should be fulfilled by The Mofasir so that he can be able to make tafsir. One of them is that he should be full aware of arabic language and its related science like nahwa, sarf and balaghah . This tafsir of Alankabout aih number 20 is a clear example of that, and that is because the mofasir dependes in translation of Quran not in the arabic text of Quran.
In my opinion this translation - YUSUF ALI translation - is not accurate in two locations:
first location is ثُمَّ اللَّهُ يُنْشِئُ ُ which is translated by Yusuf Ali as :'so will Allah produce' while it is translated by PICKTHAL as :'then Allah bringeth forth' and it is translated by SHAKIR as: 'then Allah creates'. so, the arabic word 'thumma' is translated by YUSUF ALI = 'so' while it is translated by the other two = 'then' and it is more accurate -in my opinion - than 'so' .According to 'so' translation the mofasir assumed that the relationship between the first creation and the second is a relationship between a thing and its evidence.
Second location is 'النَّشْأَةَ الْآخِرَةَ ' which is translated by Yusuf Ali as :'a later creation' while it is translated by PICKTHAL as :'the later growth' and it is translated by SHAKIR as: 'the latter creation' which is correct because "al" is mentioned in the arabic text and "al" means "the". so Quran tells us about the latter creation so it is one and specific while evolution is many and it is - according to who believe in it is one after another.

The tafsir of this ayah according to the sahabi ibn abas رضى الله عنه said "it is the life after death which is resurrection"

i Think this ayah is very clear and simple arabic language. the word thumma show us that there are a continuity processing from the first creation to the later creation. IF these do not need a very long time, and just need very short time, then this process just like when we saw a methamorphosis of an egg becoming chicken. So we MUST KNOW HOW Allah made first creation. By WATCHING the later creation. Do we already know how Allah made first creation? So please watch a later creations!
because Allah order us to travel around the world!!

And what about these ayah

Surrah Al Ghaasyiyah 17-20

17: Do they not look at the camel, how they are made?
18: And the sky, how it is raised high?
19: And the mountains, how they are fixed firm?
And the earth how it is spread out?

Maybe we could regard the processing of camel in this ayah 17 as the growth of baby camel becoming adult camel. But what about the sky, the mountain, and the earth?
this three ayah show us those shpuld be read as the same process. Because the subject and verb in the ayah 18-20 is there in the ayah 17; A falaa yanzhuruuna'
These ayah mean that we MUST KNOW HOW the process productions of sky, mountain and the earth made by Allah.
And the process of this three creatures just the same with the camel.
How could the production process of sky could be the same with the production of camel? Were we know already how Allah made the sky, mountain and camel? Because He ordered us to understand how did He make them.
I couldn't explain these four ayahs without evolution theory
 

zulfikar

Junior Member
The Qur'an is quite clear on evolution. But it does not say we came from monkeys or apes and evolved to mankind. It does say, we start from a drop, mixed with clay, then the embyro, then the baby forms, a baby becomes a child, a child becomes an adult and then the adult ages. All evolving through stages, all coming directly from the first stage. If Darwins theory were true, you could throw a baby in the ocean and it would grow gills to survive, apes could inter breed with humans and "ape kids" would be born. Darwins theory was a joke, and he later refuted it. This is what happens when someone throws out a hypothesis, and someone else runs with it creating a huge rumor mill.

All of life is a evolution. You will change and evolve over the years in your faith in sha allah. You will evolve and change over the years in your knowledge, etc.

Yes I agree with you sister, We do not come from the apes.
cousins maybe yes, but in the view of evolution elephants and ants are cousins too.
because apes in the present just a degradation of the primates
Primates were unique species. Allah had put them in the middle of animal kingdoms. between carnivors and herbivors. They were wise and smart species.

And Darwinism is fake yes. the selection of mutant by nature (natural selection) is fake because Darwin does not put the consciousness of the subject (species which mutate itself) as a causal factor of evolution. So methamorf cause by possibility of variety.
 

BrotherZak

Junior Member
One thing i would like to make people think about is when Allah says to Adam and his wife "go down from here(away from Paradise to earth)" how did they go down to earth physically? Were they thrown from the heavens, that would be difficult to imagine.Some scholars postulate that Adam and Eve were spirtual beings and their souls travelled by the will of Allah to the evolved man(perhaps those evolved from the Neantherdal) and these Animals became more than instintive species but thinking,living,loving,worshipping modern day man. Our spirit is what differentiates us from our cousins...

"We said: 'Get ye down, all (ye people) with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time"

This does not go against the Quran at all

Whats your opinion on this view?
 

zulfikar

Junior Member
One thing i would like to make people think about is when Allah says to Adam and his wife "go down from here(away from Paradise to earth)" how did they go down to earth physically? Were they thrown from the heavens, that would be difficult to imagine.Some scholars postulate that Adam and Eve were spirtual beings and their souls travelled by the will of Allah to the evolved man(perhaps those evolved from the Neantherdal) and these Animals became more than instintive species but thinking,living,loving,worshipping modern day man. Our spirit is what differentiates us from our cousins...

"We said: 'Get ye down, all (ye people) with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time"

This does not go against the Quran at all

Whats your opinion on this view?

I had i script from my ancestor that give us a clear view about mother Eve and prophet Adam. This is a tafsir script. the thrown to earth from heaven is absolutly a mutasyabihah ayah or symbolized ayah. get ye down all people to earth mean decreasing of alivable life in the earth cause of many conflicts between prophet's Adam descendants.
 

Waseem203

Young Muslim
The tasfir of the past will always be better and closer to the real deeper understanding of the meanings of the holy quran

Brother you just took the words out of my mouth. Modern interpretations of the Qur'ran feel as if people are trying to find a way to cram some ambigious scientific theory into the picture. Read the Quran for what it is and understand it with your heart, they way they did it 1400 years ago.

People have always been trying to present the Quran for something its not. It's not hard to notice that it's a guidline to abide to, how to live, love, be righteous and worship.... to seek knowledge and teach it. I'm not trying to say that science doesn't exist in this Book of God, it in fact does and it has guided many, but remember the Quran is NOT a book of science, it is a Book of Signs, " ayat" so treat it as such. This is exactly why Brother Amir's comment is so correct, they looked at it in a way relevant to God and his creation making it a book easy to understand as it claims to be.
Salam.
 

zulfikar

Junior Member
How about this:
10;101

Qulin zhuruu maadzaa fis samaawaati wal ardhi wa maa tughnil aayaatu wan nudzuru 'an qaumil laa yu'minun

Say: See what could be found in the sky and the earth. The signs and warns are useless for unbelievers.

So I agree, Quran isn't science book. Why? because Quran more than science book, this holy book order and support us for geting knowledge. And IF we don't get knowledge we could become disobedience to Allah, its mean kuffar. Quran know if people need to be push for geting knowledge. This is a beyond knowledge book.

two ayah at the bottom will show us that people who do not have knowledges are kuffars.

ayah:
96;5
Khalaqal insaana min 'alaq
Thaught man that which he knew not

This ayah show us if Allah will give knowledge to men. So human should take an education from Allah, Why? because Allah will teach us certainly, give us knowledges. will we deny this ayah?
If we don't know anything but still silent, so we become rebel against this ayah. this mean kuffar.

And this ayah: 21; 30
A walam yaral ladziina kafaruu annas samaawaati wal ardha kaanataa ratqan fa fataqnaahumaa wa ja'alnaa minal maa-i kulla syai-in hayyin a fa laa yu'minuun.

Do not unbelievers see that the heaven and earth were joined together (as one unit of creation), before We clove them asunder? We made from water every living thing. Will they not then believe?

This ayah say that unbelievers didn't see that the earth and heaven/sky were/was one creature. This ayah talk about unbelievers, and what about us? do we know that heaven and sky were/was one creature? could we explain how Allah clove them? because if we couldn't explain it we just the same as the kafirs men.

heaven and earth are really different things. But they were together as one thing.
this is a differentiation process. This is an evolution process.
 

Waseem203

Young Muslim
How about this:
10;101

Qulin zhuruu maadzaa fis samaawaati wal ardhi wa maa tughnil aayaatu wan nudzuru 'an qaumil laa yu'minun

Say: See what could be found in the sky and the earth. The signs and warns are useless for unbelievers.

So I agree, Quran isn't science book. Why? because Quran more than science book, this holy book order and support us for geting knowledge. And IF we don't get knowledge we could become disobedience to Allah, its mean kuffar. Quran know if people need to be push for geting knowledge. This is a beyond knowledge book.

two ayah at the bottom will show us that people who do not have knowledges are kuffars.

ayah:
96;5
Khalaqal insaana min 'alaq
Thaught man that which he knew not

This ayah show us if Allah will give knowledge to men. So human should take an education from Allah, Why? because Allah will teach us certainly, give us knowledges. will we deny this ayah?
If we don't know anything but still silent, so we become rebel against this ayah. this mean kuffar.

And this ayah: 21; 30
A walam yaral ladziina kafaruu annas samaawaati wal ardha kaanataa ratqan fa fataqnaahumaa wa ja'alnaa minal maa-i kulla syai-in hayyin a fa laa yu'minuun.

Do not unbelievers see that the heaven and earth were joined together (as one unit of creation), before We clove them asunder? We made from water every living thing. Will they not then believe?

This ayah say that unbelievers didn't see that the earth and heaven/sky were/was one creature. This ayah talk about unbelievers, and what about us? do we know that heaven and sky were/was one creature? could we explain how Allah clove them? because if we couldn't explain it we just the same as the kafirs men.

heaven and earth are really different things. But they were together as one thing.
this is a differentiation process. This is an evolution process.


Brother, I already agreed with the first part in my above post.
You quoted Surah 20:30. If your interpreting evolution generally as how the world came to be over time, than yes this verse does speak about it. People have said that this is relating to the Big Bang, the phenomena where the whole cosmos was "exploded" ( as being cleft asunder " into being. Also, it is true that we are created from water, we are , in fact 67% water. Now you were right to claim this is a scientific vese, because it is. Now the one you quoated earlier is when my post becomes relevant. As Kashmiri said, it's reffering to the resseruction of mankind. ( Thats what I thought too ) So why would anyone try to cram in another idea in it to make the book more "scientific". Don't think i'm just being picky about you, i've always seen people interpreting their own way. * Insert above post here * :) The other brothers before my explain it real well.

Here, this is an example of a scientific Quranic verse.

"Modern Science has discovered that in the places where two different seas meet, there is a barrier between them. This barrier divides the two seas so that each sea has its own temperature, salinity, and density.
[Principles of Oceanography - Davis, pp. 92-93]


For example, Mediterranean Sea water is warm, saline and less dense, compared to Atlantic Ocean water. When Mediterranean Sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometers into the Atlantic at a depth of about 1,000 meters with its own warm, saline and less dense characteristics.
The Mediterranean water stabilizes at this depth.
[Principles of Oceanography p. 93]


The Mediterranean Sea water as it enters the Atlantic over the Gibraltar sill with its own warm, saline and less dense characteristics, because of the barrier that distinguishes between them. Temperatures are in degrees Celsius (C).

Even in depths (indicated here by darker colors) up to 1,400 meters and at distances ranging from a minus -100 to +2,500 meters, we find that both bodies of water maintain their individual temperatures and salinity.

Although there are large waves, strong currents, and tides in these seas, they do not mix or transgress this barrier.

The Holy Quran mentioned that there is a barrier between two seas that meet and that they do not transgress. God said:

He has let free the two seas meeting to gather. There is a barrier between them. They do not transgress.

[Holy Quran 55:19-20]


But when the Quran speaks about the divider between fresh and salt water, it mentions the existence of "a forbidding partition" with the barrier.

God said in the Quran:

He is the one who has let free the two bodies of flowing water, one sweet and palatable, and the other salty and bitter. And He has made between them a barrier and a forbidding partition.
[Holy Quran 25:53]


On may ask, why did the Quran mention the partition when speaking about the divider between fresh and salt water, but did not mention it when speaking about the divider between the two seas?
Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet. It has been discovered that what distinguishes fresh water from salt water in estuaries is a "pycnocline zone with a marked density discontinuity separating the two layers."
[Oceanography p. 242]


This partition (zone of separation) has a different salinity from the fresh water and from the salt water
[Oceanography p. 244 and Introductory Oceanography pp. 300-301]


This information has been discovered only recently using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc. The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea. Likewise the human eye cannot see the division of water in estuaries into the three kinds: the fresh water, the salt water, the partition (zone of separation)."


Salam :)
 
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