The qur’an refutes darwinism

THE MISCONCEPTIONS OF THOSE WHO SEEK EVIDENCE FOR THE THEORY OF EVOLUTION IN THE VERSES OF THE QUR’AN (The text is taken from the Harun Yahya ********ary named, The Qur'an Refutes Darwinism 2)

The Qur'an contains many verses about the creation of life and the universe. None of these verses gives even the slightest indication of creation through evolution. On the contrary, as explained in the first part of our film, it is revealed in the Qur'an that God created life and the universe, miraculously, by commanding them to "Be!". Of course, however, had God so willed, He could have created living things by way of evolution.
Yet the Qur'an contains no sign of evolution and not one verse supports the evolutionary claim of the stage-by-stage emergence of species. If such a form of creation had taken place, we would be able to see detailed de******ions of this in verses of the Qur’an.
God has revealed that the Qur’an makes all things clear.
... This is not a narration which has been invented but confirmation of all that came before, a clarification of everything, and a guidance and a mercy for people who believe. (Surah Yusuf, 111)
Despite the situation being as transparent as this, it still seems that some Muslims believe in Darwinism and support this deviant theory. These people distort the meaning of certain verses and interpret them according to their own lights in order to defend the theory of evolution and provide so-called evidence for it from the Qur’an.
By misinterpreting verses, whose meaning is crystal clear, they impose very different meanings to their true meaning. They manifest their own ideas and make various inferences ****d on speculation and guesswork.
The fact is, however, that when one looks at the Qur’an as a whole, or when a verse that is pointed to as evidence of evolution is analyzed together with the verses before and after it, it can be seen that the interpretations in question are forced and invalid.
It is important to realize that interpreting verses by distorting their true meaning and seeking to portray speculation and guesswork as the true word of the Qur’an is a highly dangerous course of action.
God describes the position of people who behave in this way in the Qur’an:
Among them is a group who distort the Book with their tongues so that you think it is from the Book when it is not from the Book. They say, “It is from God,” but it is not from God. They tell a lie against God and they know it. (Surah Al ‘Imran, 78)
Those who know the Qur'an and yet twist its verses' original meaning and deliberately misinterpret them are said to “tell a lie against God.”
No Muslim will wish to knowingly and deliberately commit such a sin against God, of course, and will dread falling into the position of those described in the verse.
That being the case, one should avoid making biased comments, or ones ****d on conjecture and guesswork, regarding a subject emphasized in such a serious manner in the Qur’an.
Everyone must avoid assuming the responsibility of misleading others about the Qur’an by misinterpreting its verses and pointing to them as evidence.
Those who do so must reconsider the seriousness of what they are doing and avoid making any such interpretations or comments, for God will hold them accountable for their words. Not only do such people deceive themselves, but they also deceive those who read their words – a heavy responsibility indeed.

THE ERROR IN THINKING THAT MAN WAS CREATED BY EVOLUTIONARY STAGES
What is the matter with you that you do not hope for honor from God, when He created you by successive stages? (Surah Nuh, 13-14)
Those who support evolutionary creation interpret the words “successive stages” as meaning "going through evolutionary stages." The fact is, however, that the interpretation of the Arabic word “atwaran” as meaning “evolutionary stages” is a purely personal one.
“Atwar” is the plural of “tawru,” which means “situation, condition” and appears in that form in no other verse of the Qur'an.
The Islamic scholars' interpretations of this verse demonstrate that fact.
For example, in his interpretation, Muhammad Hamdi Yazir of Elmali translated the verse as: "He has created you stage by stage through several conditions."
He described what these stages are in his commentary on the verse, saying:
“According to the explanation given by Abus Suud, first come the elements, then nutriments, then mixtures, then sperm, them an embryo, then a piece of flesh, then flesh and bone, and this is finally shaped with a completely different creation.” (Hamdi Yaz***305;r of Elmali
In Imam al-Tabari's commentary, Surah Nuh, 14th verse is translated as, "In fact, He created you by stages," and interpreted this as meaning, "You were first in the form of a sperm, then He created you as a blood clot, then a small piece of flesh."
Omar Nasuhi Bilmen translates the verse as "In fact, He created you through various degrees," and goes on to interpret it as follows:
“He (created) you through various degrees. You were first of all a drop of sperm, then a drop of blood. You became a piece of flesh and possessed bones, then you were born as a human being. Are not all these assorted and exemplary occurrences and changes shining proofs of the existence, power, and greatness of a Lord of Creation? Why do you not think of your own creation”? (Omar Nasuhi Bilmen Turkish Translation of and Commentary on the Qur’an, Bilmen Publication House, Istanbul, vol. 8, p. 3851)
As we see here, Muslim scholars agree that the interpretation of the 14th verse of Surah Nuh refers to the process involved in the development of the human being from the joining of a sperm and an egg.
That the verse is to be interpreted in this way is clear from the principle of "interpreting Qur'anic verses in the light of other Qur'anic verses," because in other verses God explains the stages of human creation as being those inside the mother's womb.
There is not the slightest indication or suggestion in the Qur’an that the stages of human creation involved evolution from supposedly primitive forms to more advanced ones until finally arriving at man.
Therefore, inferring that the word “atwaran” refers to evolution is a complete violation of the Qur’an as a whole.

THE ERROR IN THINKING THAT THE QUR’AN CONTAINS SIGNS OF THE EVOLUTIONARY PROCESS
There surely came over man a period of time when he was a thing not worth mentioning. (Surat al-Insan, 1)
This is another of those verses that these same circles seek to point to as evidence for evolution.
In translations ****d on personal interpretation, the expression "when he was a thing not worth mentioning" is defined as a statement of "previous states before man became man." However, this claim is just as far from the truth as the first one.
The Arabic original of the underlined section runs as follows:
Lam yakun shay'an madhkuran
- Lam yakun : was not
- Shay'an : a thing
- Madhkuran : mentioned
Trying to use this expression as evidence for evolution is really forcing the words.
In fact, Islamic scholars do not interpret this verse as indicating an evolutionary process.
For example, Hamdi Yazir of Elmali makes the following comment:
“In the beginning were elements and minerals, then vegetable and animal nutrients–"a kind of clay" (Surat al-Muminun, 12) were created out of them in stages. Then, something emerged very slowly and this was done through stages from the sperm that was filtered from them. However, that was not something called a human being. Just as mankind is not eternal, nor is his substance; that emerged later. Man came into being long after the beginning of time and the creation of the universe.” (Hamdi Yazir of Elmali,
Omar Nasuhi Bilmen explains the verse in this way:
“These verses announce that God created man to see and hear out of a drop of water when he was not, and that He has set a test for him. … Mankind did not exist in the beginning, but was created later as a figured body out of a drop of water, soil, and clay. That person was not known at that time, his name and why he had been created were a mystery to the inhabitants of Earth and sky. He then began to be reminded that he has a soul.” (Omar Nasuhi Bilmen, Turkish Translation of and Commentary on the Qur’an, vol. 8, p. 3915)
Imam al-Tabari explains the verse as meaning: "Such a long period of time passed since the time of man (Adam) that at that time he was not even a thing that had any worth and superiority. He was nothing but sticky and modified clay." (Imam al-Tabari, Tabari Commentary, vol. 6, p. 2684)
For this reason, to see the expression of time in this verse as an “evolutionary process” is purely subjective.

THE ERROR IN THINKING THAT CREATION OUT OF WATER INDICATES EVOLUTIONARY CREATION
We created man from a mingled drop to test him, and We gave him (the gifts) of hearing and sight. (Surat al-Insan, 2)
Those who defend evolutionary creation try to show the statements in many verses telling about the “creation of man out of water” as evidence of their claims.
However, such verses are always interpreted by Islamic scholars, and commentators, as referring to creation from the joining of a sperm and an egg.
For instance, Muhammad Hamdi Yazir of Elmali interprets verse 2 of Surat al-Insan as meaning:
“… He was created from a nutfah. The nutfah is basically pure water. It also means seminal fluid. Nutfah and seminal fluid traditionally have the same meaning. But at the end of Surat al-Qiyama it says "a nutfah of ejaculated sperm" (Surat al-Qiyama, 37), thus stating that the nutfah is part of the semen. As it is reported in Sahih al-Muslim, "Children do not come from the entire fluid." And the hadith, speaking of every little part of the whole, does not say, "Every part of a fluid," but rather speaks of one part of "the whole fluid," and that a child does not come from the entire fluid, but from just one part of it. The nutfah is just one pure part of the semen.” (Hamdi Yaz***305;r of Elmali
Ibn al-Tabari interprets it as meaning, "… We have created the descendants of Adam out of the mixing of male and female fertilizing fluids." (Imam al-Tabari, Tabari Commentary, vol. 6, p. 2684)
Omar Nasuhi Bilmen explains it in this manner:
“… (We created man from a mingled drop.) We have formed him out of the male and female fluids that mix together. Yes… Human beings were, for a period of time, a nutfah, in other words, crystal clear, pure water, and then for a certain period of time, an 'alaq, in other words, a clot of blood, and then a mudgha, in other words, a lump of flesh. Later, bones are formed and wrapped around with flesh, and come to life…” (Omar Nasuhi Bilmen, Turkish Translation of and Commentary on the Qur’an, vol. 8, p. 3915)
As we have seen from these explanations, there is no connection between man's creation from "a mingled drop" and the theory of evolution's claim that man emerged by stages from a single cell that developed by chance in water.
As all great Qur'anic scholars have stated, this verse draws our attention to the fact of creation inside the mother's womb.
When we examine another verse where the stages of human creation are explained, the fundamental error in these comments is clearly revealed:
Mankind! If you are in any doubt about the Resurrection, know that We created you from dust, then from a drop of sperm, then from a clot of blood, then from a lump of flesh, formed yet unformed, so We may make things clear to you. We make whatever We will to stay in the womb until a specified time, and then We bring you out as children so that you can reach your full maturity. Some of you die and some of you revert to the lowest form of life so that, after having knowledge, they then know nothing at all. And you see the ground dead and barren; then when We send down water onto it it quivers and swells and sprouts with luxuriant plants of every kind. (Surat al-Hajj, 5)
In this verse, the stages of the creation of a human being are described.
The first stage is the earth, which is the raw material that includes the basic minerals and elements in the human body.
The second stage is the coming together of these materials in the seminal fluid, which is described in the Qur'an as a mingled drop. This drop contains the sperm that possesses the genetic information and structure necessary to fertilize the egg inside the mother's womb.
In short, the basic raw material of human beings is the earth.
The elements contained in the essence of earth come together in a drop of sperm in such a way as to give rise to man.
It is made clear in the verse that the “water” stage is immediately followed by the developmental phases in the mother’s womb.
The theory of evolution, on the other hand, assumes the existence of millions of hypothetical stages, such as the first cell, single-celled creatures, multi-celled creatures, invertebrates, vertebrates, reptiles, mammals, primates, and countless intermediate stages between the supposed origination of life in water to a human being's formation.
In the sequence presented in the verse, however, it is clear that there is no such logic or de******ion, for a human being takes on the form of an 'alaq after he or she is in the form of a drop of water.
For this reason, it is clear that the verse is not describing the different evolutionary stages supposedly undergone by man, but rather the stages of creation from before and inside the mother's womb right up to old age.
Other verses stating that human beings and other living things were created from water also contain no meaning that could be used to support evolution.
The verses clearly state that the "drop of water" is semen:
He created the two sexes – male and female – out of a sperm-drop when it spurted forth; that He is responsible for the second existence. (Surat an-Najm, 45-47)
Was he not a drop of ejaculated sperm? (Surat al-Qiyama, 37)
Man has only to look at that from which he was created. He was created from a spurting fluid, emerging from between the backbone and the breastbone. (Surat at-Tariq, 5-7)
The verses reveal that water is the raw material for living things by saying that all living things were created from it.
In fact, modern biology has revealed that water is the most fundamental component of all living bodies.
The human body is approximately 70 percent water.
Water permits movement inside the cell, between cells, and between tissues.
Without water, there would be no life.

THE ERROR IN THINKING THAT CREATION FIRST FROM DUST AND THEN FROM WATER INDICATES EVOLUTIONARY CREATION
... Do you then disbelieve in Him Who created you from dust, then from a drop of sperm, and then formed you as a man? (Surat al-Kahf, 37)
Imam al-Tabari comments on this verse as follows:
“... Would you deny God, Who created your father Adam from dust, then created you from a man and a woman's fluids, then wrapped you in human form? God, Who gave you these things and made you what you are, brought you into being to make you another living thing after you die and return to soil.” (Imam al-Tabari, Tabari Commentary , vol.3, p.1268)
Omar Nasuhi Bilmen's commentary on the same verse states:
“Do you deny Almighty God Who created the Prophet Adam, the origin of your race and the cause of your creation, (from dust), Who then created you and (formed you as a man after creating you) from a nutfah and a drop of sperm, Who brought you into being as a complete human being as a result of different stages of life? Denying the afterlife means denying Almighty God, Who gives you the news that it will happen and Who has the power to make it happen.” (Omar Nasuhi Bilmen, Turkish Translation of and Commentary on the Qur’an, vol. 4, p. 1958)
As these commentators indicate, using verse 37 of Surat al-Kahf and other verses which refer to man being created from water as evidence for evolutionary creation is no more than pure subjectivism, for they in no way bear the meanings that the evolutionists attribute to them.
The expression “creation from dust” describes the creation of the Prophet Adam, and creation from water refers to the development of a human being, starting with the sperm.
It is told in the verse that God created a human being directly from dried clay.
No reference is made to any stage in this verse which describes the creation of the Prophet Adam (peace be upon him):
When your Lord said to the angels: "I am creating a human being out of dried clay formed from fetid black mud. When I have formed him and breathed My Spirit into him, fall down in prostration in front of him!" (Surat al-Hijr, 28-29)
If the Qur'anic account of creation's stages is read carefully, bearing in mind the consecutive processes, it will be realized immediately that such an evolutionary view is incorrect.
The Qur'an contains many verses indicating that the Prophet Adam was not created through an evolutionary stage.
One of them reads:
The likeness of Jesus in God's sight is the same as Adam. He created him from earth and then He said to him, "Be!" and he was. (Surah Al ‘Imran, 59)
The verse states that God created the Prophets Adam and Jesus in the same way.
The Prophet Adam was created with no parents, from the earth, at God's command, "Be!"
As we just saw in the preceding section, in the other verses that refer to creation from earth and water, it is not man's supposed evolutionary stages that are being described, but the stages of human creation before the womb, during it, and after birth.
One of these verses reads:
He created you from earth, then from a drop of sperm, then from a clot of blood, then He brings you out as infants, then so you may achieve full strength, then so you may become old men… (Surah Ghafir, 67)

THE ERROR IN THINKING THAT THE FIRST MAN WAS CREATED OVER TIME
Your Lord said to the angels, "I am going to create a human being out of clay." (Surah Sâd, 71)
Another error in evolutionary creation stems from the faulty interpretation of the verse.
In some translations, the expression “I am going to create a human being out of clay,” appears as “I am making a human being out of clay,” and the claim is made that this refers to the gradual creation within a process of evolution.
However, the original Arabic makes it clear that this is a purely subjective view and entirely contradictory:
"inni khaliqun basharan min tinin" means "I am He Who created a human being out of clay."
The verse says nothing in regards to the translation of "I am creating."
In fact, the verse continues, "When I have formed him and breathed My Spirit into him, fall down in prostration to him!" It is clear from this that the verb “create” here takes place in a single instant.
Indeed, no Islamic scholar translates it as meaning "I am creating."
For example, Imam al-Tabari translates the same verse as, "I am going to create a human being out of clay," and provides this commentary:
“… Your Lord once told the angels, ‘I am going to create a human being out of clay. … When I create him, order his form, and breathe My Spirit into him, you will prostrate before him." (Imam al-Tabari, Tabari Commentary, vol. 4, p. 1991)
Those who defend evolutionary creation also cite the following verse to support their false thesis that human beings were created through a process:
He Who has created all things in the best possible way. He commenced the creation of man from clay. (Surat as-Sajda, 7)
According to these people’s interpretation, the expression, “commenced the creation of man from clay,” refers to a process, in other words an evolutionary process.
But no evolutionary process is actually being referred to here at all.
As we have emphasized throughout this film, God’s creation out of nothing is described in detail in many verses, none of which mean that human beings were created through a process of evolution.
These, like the other interpretations, are mere forcing of the words, and when the Qur’an is considered as a whole it can immediately be seen that there is no foundation to them.
God's constant creation of every detail in the universe does not imply evolution.
Omar Nasuhi Bilmen interprets the verse to mean "… He created the Prophet Adam from earth," (Omar Nasuhi Bilmen, Turkish Translation of and Commentary on the Qur’an, vol. 6, p. 2763) and Imam al-Tabari as "He commenced the creation of Adam from clay." (Imam al-Tabari, Tabari Commentary, vol. 4, p. 1796).
Some terms in Surat al-Infitar are interpreted by the proponents of evolutionary creation as referring to an evolutionary process:
O man! What has deluded you in respect of your Noble Lord? He Who created you and formed you and proportioned you and assembled you in whatever way He willed. (Surat al-Infitar, 6-8)
Yet, it would be forcing the verses' meaning to say that they refer to an evolutionary process.
This is because these verses also refer to the human developmental stages in the mother’s womb described in the verses we have been examining since the beginning of this film.
In fact, Hamdi Yazir of Elmali interprets the verse as follows:
"Your Lord created you. It is clear that creation here means bringing into being prior to ordering the body and the organs, giving measure and form and bringing the parts together. We are also told that existence, the essence of every blessing, is the most important Divine Favor and Kindness.
He then ordered your body and organs. It is stated that "He created you from dust, then from a drop of sperm, then formed you as a man" (Surat al-Kahf, 37) and, as in many other verses, that man was brought to the stage at which he could have the soul breathed into him in stages; He ordered your body, organs, and powers, and gave you harmony and moderation. There are two interpretations here, one originating from “'adl” and the other from “ta'dil.” Since they both mean "balancing" and "normalizing," several interpretations have been made stating that the "creation in order" has been made perfect.
According to the account by Muqatil, the expression in Surat at-Qiyama: 4 that "We are well able to reshape his fingers," means that the body is well-proportioned and orderly, as the matching and details of the twin organs, such as the eyes, ears, hands, and feet, is known from anatomy.” (Hamdi Yaz***305;r of Elmali
Omar Nasuhi Bilmen interprets the verse in these terms:
“Yes. Your Lord (Who created you) gave you form from nothingness (then shaped you), gave you sound and perfect organs (and proportioned you). He proportioned your organs, with a pleasing beauty and natural disposition.” (Omar Nasuhi Bilmen, Turkish Translation of and Commentary on the Qur’an, vol. 8, p. 3983)
Imam al-Tabari states that the 7th verse of Surat al-Infitar refers to man being created within an order:
“Oh man, the Lord Who created you made that creation ordered and produced you in a healthy, ordered and correct form. (In other words, He created a complete human being with ordered height, sound dimensions, and in the best possible form and appearance.) God produced you with the beauty or ugliness He saw fit.” (Imam al-Tabari, Tabari Commentary, vol. 6, p. 2748)
As can be seen from these statements, the verses are very clear. We are told in the Qur’an of God’s sound, ordered, and regular creation of man.

CONCLUSION
In this film, we have examined in some detail some of the errors into which those who look for evidence for evolution in the Qur’an fall as they interpret its verses.
We have seen that the verses of the Qur’an contain no references to or indications of any process such as evolution having taken place. We have also seen how some people, nevertheless, distort the meaning of verses in the most biased and prejudiced way by producing the most untenable and forced interpretations and thus seek to find so-called evidence for evolution in the verses of the Qur’an.
We have seen, in the light of the Qur’an, the manifest and true meanings of the verses they portray as evidence of evolution and have also considered Islamic scholars’ commentaries on these verses.
We have seen how Islamic scholars are unanimously agreed that the Qur’an contains no such concept as evolution.
In our next film, the last in our “The Qur’an Refutes Darwinism” series, we shall continue to examine these errors and analyze the reasons why some Muslims defend the theory of evolution.
We send down in the Qur’an that which is a healing and a mercy to the believers, but it only increases the wrongdoers in loss. (Surat al-Isra’, 82)