The Holy Qur’an and the Theory of Evolution of Species

By: Ayatullah Muhammad Taqi Misbah Yazdi
Concerning the creation of Adam (‘a) and the different kinds of creatures, and the lack of conformity of the statement of the Qur’an in this context with Darwin’s theory of evolution of species, we have to say: Firstly, the theory of Darwin has still remained a theory that is opposed by a great number of biologists. Just as some proofs of its accuracy are gathered, there are also numerous pieces of evidence proving that this theory is incapable of justifying and against and inconsistent with the claims of this theory. The opposition of the said biologists has been based on the fact that on one hand, it has no firm and credible proofs to substantiate this hypothesis, and on the other hand, there are abundant manifestations bearing contrary testimonies. Therefore, who has said that the theory of Darwin is a firm and definite theory in the science of biology? This theory is merely a hypothesis and probably will never be proven.
Secondly, let us assume that the theory of Darwin is an established theory. Yet, are the laws of empirical sciences perfect without having any error? Those who are familiar with the scientific laws and theories know well that many scientific laws have exceptions. For example, in mathematics, it is said that every number to the power of two and higher is greater and more than the number to the power of one.
However, in the same mathematics, it is said that number one is an exemption to this rule, and one to the power of any number is still equal to one. In chemistry, it is said that all metals are solid in normal temperature, but in the same science of chemistry, it is said that mercury is a metal but is an exception to this rule. In the normal temperature, mercury is liquid. In any case, once a thing becomes a scientific law, it does not mean that there is no exception. Now, assuming that scientific evidence established that the emergence of different species of plants and animals on earth is based on the chromosomal leaps and the same thing claimed by Darwin, is it impossible that this law has an exception or exceptions? We believe that the Qur’an is certain that even in case the hypothesis of Darwin is proved, there must be exceptions.
For example, one of these exceptions is about the birds which Prophet ‘Isa (‘a) made from clay (by God’s leave), and breathed into them and they turned into real living birds. We know that Prophet ‘Isa (‘a), like many other prophets, had not only one but many miracles. One of these miracles was that he made from clay forms of bird and then breathed into them a spirit and they became living birds. This was one of the miracles and signs that he performed to prove his apostleship. In this regard, the Holy Qur’an says: And when you would create from clay the form of a bird, with My leave, and you would breathe into it and it would become a bird, with My leave. (5:110)
Even assuming that we accepted Darwin’s theory on the evolution of species, should we say that this bird of Prophet ‘Isa is a result of mutation and evolution of earlier species? Here, we either have to say, God forbid, that the Qur’an is telling a lie, or to accept that the emergence of such a bird is an exception to the theory on the evolution of species and outside the realm of it. The acceptance of exception to a scientific theory does not bring any harm. Now, what is wrong (assuming that the theory on the evolution of species is correct) if we say that the emergence of Adam (‘a), the father of mankind, is one of the exceptional cases of this theory?
The overall reply in these cases is that in principle the contradiction between two definite matters is impossible. It is impossible for a person to absolutely be certain and have faith in a thing, and at the same time, to be certain and have absolute knowledge of a contrary thing! As such, it is impossible for a definite knowledge (for definite certainty of being in consistence with reality) to say a thing, and on the contrary, to convey an opposing definite and firm verse or tradition. If such a thing seems true, it is a basic notion and through scrutiny and reflection, it will become clear that one of these definite things or both of them are allegedly and imaginarily definite, and in reality it is nothing but a mere idea and imagination or even an illusion. Just as in the said examples, we explained and clarified this issue.

Allegory and Metaphor in the Qur’an
The other issue they raise in relation to the Qur'anic verses, in a bid to undermine confidence to its outward meanings, is the following one. Yet, before embarking on discussing it, it seems necessary for us to give an introduction: In every language, some words, expressions, sentences, and proverbs have come into being based on stories and legends, repeated in similar cases, and established with the passage of time. Nowadays, we use these expressions and proverbs without minding and knowing in most cases what their roots are and whether they are legendary or true stories. In any case, once it comes out in the form of a prevalent expression and proverb, no one will ask what its origin is, where it comes from, whether it is fiction or not, etc.
For example, there is a famous proverb in Arabic which says, “In summer, you spoiled the milk.” This proverb is used when a person wants to do something but because of misdeed and error being committed, he has earlier lost the opportunity at his disposal to do so, and it is no longer irreversible and of use. Similar to this proverb in Persian, we can mention, “Drinking medicine after the death of Suhrab.” In the Arabic proverb, the verb is marked with kasrah vowel at the end, which means that the addressee is feminine; so, a more accurate translation of the proverb comes in this form: “O woman! You spoiled the milk in summer.”
According to Arab men of letters, the story of this proverb happened to a woman. The gist of the episode is that a man made proposal for marriage to a woman, but she refused to marry him. This man was affluent with abundant wealth, retinue and servants, but the woman still refused to become his wife. This took place in summer. Later, the woman was married to a poor man and gave birth to a child. After sometime, it came to pass that the woman and her husband had nothing to eat and their efforts were to no avail.
In order to ask for help, the woman was forced to knock on the door of the man who had first made proposal to her and to request an amount of milk for her child. The man refused her request, saying: “In summer, you spoiled the milk.” We do not know whether this story is real or not; yet, it is regularly used in analogous cases. As to what extent the story of Rustam and Suhrab is true is not very clear. Yet, we use the proverb, “Drinking medicine after the death of Suhrab.”
In these cases, no one asks why you use this proverb though its origin is a legend or it is not clear if it is true. Here, we are not concerned with its being a legend or a true story, and it does not bring any harm to us. In these cases, the aim is the transmission of the concept, message and secret pointed out in the proverb, and as to whether the origin of the story is fictitious or not has no importance at all.
For example, the Persian word divaneh [insane] means one whose mind is not working well. The origin and root of this word is the word div [demon]. Of course, demon is an imaginary and superstitious creature which has no external existence. Yet, it is imagined that one who is not in his mind is overpowered by the div and as a result, he has turned divaneh (literally, div-like]. Nowadays, as we use this word, we are not concerned about where this word is derived from or whether the demon is a real or imaginary creature. What is important is the concept. We apply the word divaneh to a person who is not in his right mind. In Arabic also, many Arab men of letters have said that the word junun [insanity] is derived from jinn, which is its root-word. Junun means to become jinn while majnun indicates one who has become jinn-like.
Like any other language, such words and proverbs are found in the Arabic language some of which have been used in the Qur’an. For example, in Surah al-Baqarah, we read: Those who exact usury will not stand but like one deranged by the Devil’s touch. (2:275)
The verse means that usurers are in a state of insanity and madness. The meaning of this expression of the Qur’an is that as the effect of extreme and beyond the limit attention of man to the world’s affluence, everything he thinks of will be money, account, book of records, being a creditor, and asking for payment of the credits. All his attention is this: “What percent it became; how much profit I had there; in this dealing what percent I lost; whether a certain credit is received or not… etc.”
The usurer is constantly engrossed with this thinking. Sometimes, he reaches a point when he experiences a state of insanity and always talks to himself about checks and jewelry while unconscious of the people around him. I myself have encountered such persons. Regarding this kind of individuals, the Qur’an says, thus: “Like one deranged by the Devil’s touch.” The Arabic word khabat is a kind of ailment, and among the Arabs, it is applied to those afflicted by mental disorder, describing them as having been deranged by the Devil’s touch. The Qur’an has taken from the Arabs’ customs and used this expression.
Once a person experiences a mental disorder, it has nothing to do with Satan, and it is not true that Satan has come and touched his head! This is exactly like the Persian expression divaneh which we use and whose etymological origin is div [demon]. Nonetheless, nowadays, when we say divaneh, we do not refer to the div at all. Instead, we refer to a person whose psychological condition is not good. Of course, let us not mind that at the present in some nooks and corners of the world there are such superstitions and those who think that the insane became such because of an encounter with the jinn and the like. I myself watched a movie in Germany in which there were insane people. They were brought in a so-called clinic where they were tied up and whipped in a certain fashion so as to cast out the devils from their bodies!
For example, they say that in some traditions in which the term Satan is used, it actually refers to microbes. However, since the Arabs and people of the time had no idea about microbes, the term Satan which was prevalent at the time was used.
At any rate, they again say that this type of cases is a proof that the Qur’an does not intend to express the truth and reality. The Qur’an aims to express the purport and substance, and along this way, it may use expressions and sentences which have no real basis, but the purport which is the expression of the meaning to the addressee is attained.

Reply to this Misgiving
In reply, we have to say that the existence of such expressions in the Qur’an does not weaken it or make it defective. This literary style is common in literatures in all languages, and if it is properly used in its own place, then it is among the literary rhetorical figures which imbue merit and excellence to the utterance. Sometimes, a figurative expression, metaphor, allegory, proverb, story, or the like is very effective in the conveyance of messages as it carries to the addressee a certain message.
As we have pointed out, in the literary and conversational usage, once such expressions are used, the speaker does not intend to endorse the origin of the story from which the word, expression or proverb is derived, nor does he intend to negate it. The aim is to convey a particular message through this word or proverb and not more than that. In so many cases, when using this kind of expressions, the speaker does not pay attention to its root and origin at all as he is heedless of it because it is not his concern. Besides, doing so brings neither benefit nor harm to his talk.
The Qur’an has adopted the same manual. God, Who sometimes wants to make the people understand a point, uses the same common and well-known proverb among them without concern for the negation or affirmation of its origin. When the Qur’an says, “Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength, (16:92)”
It only wants to state, “Be careful not to unthread your knot.” But as to whether the story of the woman who spins the cotton to make yarn and then undoes her yarn again is true or not is a thing which the Qur’an does not intend to affirm or negate. Similarly, as the Qur’an uses the expression majnun, it does not mean affirmation of the point that one who experiences junun [insanity] has been touched by the jinn.
In any case, the essence of the use of literary rhetorical figures such as allegory, figurative expression, metaphor, similitude, and proverb which the Holy Qur’an uses in numerous cases, does not weaken it and make it defective; rather, it can be regarded as among its strong points.
Meanwhile, is the existence of some figurative expressions, allegories and proverbs in the Qur’an a proof that the entire Qur’an is figurative, allegory, metaphor, and the like and nowhere have their corresponding senses been expressed? The answer is negative. Some have imagined or intended to convey such skepticism that the existence of this kind of expressions and cases in the Qur’an is a proof that no verse of it aims to convey the similar sense and the literal and outward meaning of its words. Instead, it points to a message and secret which must be understood.
It is clear that such a notion is false and such a misgiving is unjustified. If a person delivered a speech somewhere and cited proverbs in his speech, could it be concluded that his entire speech is a proverb? Figurative expressions, allegories, metaphors, and proverbs are the spices of speech and not the entire speech. In conversion and discourse, the accepted principle between the speaker and the addressee (in every custom and language) is that the similar sense of the words is the aim of the speaker.
If the speaker wants to use figurative and allegorical expressions, he will bring analogy. Of course, analogies are not always verbal. Non-verbal and so-called core analogies may be used. Sometimes, analogy is so clear that the addressee understands it and there is no need for the speaker to mention it. For example, when a person says, “This is ‘drinking the medicine after the death of Suhrab’,” everyone understands what he means and everyone knows that the speaker does not want to claim that Rustam, Suhrab and the drinking of medicine really existed or not. Everybody knows that here such a thing is not meant.
In the Qur’an also, like any other conversation and dialogue, the essence is to express the truth and convey the meanings of the words and sentences. If we want somewhere to claim that here are allegory, metaphor… etc. and the real meaning is not the aim, we are in need of analogy. If there is no analogy, we interpret it according to its real meaning. For no reason and without any analogy, we cannot always say that here is figurative and not the reality only because in some places allegories and metaphors are used.

Summary
In general, we have three classes of verses which are the subject of such misgivings: The first class consists of verses which are unreasonably compared by some individuals as their own personal conjecture to wrong scientific hypothesis and as the falsity of the hypothesis has become clear now, the falsity of this comparison is exposed. For example, the “seven heavens” were compared to the Ptolemaic nine spheres and its falsity is disclosed. In such cases, the defect cannot be attributed to the Qur’an. Instead, the problem is related to the improper comparison made by some individuals who wanted, come what may, to impose a scientific theory on the Qur’an.
The second class covers the verses that have expressed subjects in the framework of figurative expressions, allegories and metaphors, and some people by resorting to this group of verses want to conclude that the entire Qur’an is analogy, allegory, metaphor, and similitude, and none of its subjects is consistent and in accordance with the truth. In this case, we mentioned that the prime essence in the common conversations and dialogues of the wise is that the speaker conveys the real meaning of words and if it is other than this, he has to give an analogy. The existence of proverb, allegory, metaphor, and analogy in a language does not make all speeches and talks of the people speaking that language as interpreted figuratively and non-literally!
The third class constitutes the verses from whose exoteric meanings it can be deduced that they are not harmonious with the common scientific theories. For example, verses stating the manner of creating Adam (‘a) can be claimed to be inharmonious with the theory of the evolution of species; so, this point has been regarded as a proof of the falsity and lack of credibility of the said subject in the Qur’an.
Regarding this group of verses, we said that we should bear in mind that many of these scientific theories are still to the level of assumptions and not yet established. Secondly, the cases established have again in many instances not been established definitely and certainly and are only at the level that no defect in them has been detected so far. Yet, even their authors and proponents do not claim that the theory in question is definite and certain and that there is no possibility of being falsified. It is clear that if we assume that a subject can be deduced in the Qur’an in a definite form (real certainty and consistent with the reality), the conjectural scientific theory cannot serve as the proof of falsity of a definite subject understood from the Qur’an and traditions. Thirdly, so many of the scientific theories have exceptions, and the solution may be in paying attention to this point just as we have explained regarding Darwin’s theory of the evolution of species.

Question and Answer
Question: You said that the lower heaven consists of the stars and planets a part of whose boundless expanse has been discovered by science today. You can add to this expanse the expanse of the seven heavens which according to you as deduced from the Qur’an encompass these stars and planets and are located above them. Then, how did the Prophet (S) in a winking of the eyes traverse this distance and expanse while the wings of angels could be burned? How could the issue surrounding distance be reconciled with lifespan?
The other question is: Has Satan not vowed to lead astray the human beings, and is usury not one of the ways of perdition and one of the prohibitions to which man succumbed through the temptation of Satan? It seems that contrary to those who want to examine the Qur’an by scientific principles, you try not to accept any solid fact, and to compensate man’s lack of knowledge with devotion? Why is it not possible for Satan to have communication with man? In view of this role of Satan in the deviation of man, how can the issue of man’s duty be justified?
Answer: The issue of the Holy Prophet’s ascension [mi‘raj] in which he traversed the distance between the territorial spheres and the galaxies in a very short span, witnessed many things and returned and according to some traditions, its time span was so short that the water jug that fell had not yet dried (during the Prophet’s return from the ascension) how could such a thing be reconciled with the scientific laws? This is a question that must be approached in two ways. One way pertains to the verity of traversing such a great distance not to mention its time span which is beyond our comprehension. How could it be possible for man?
This is especially true if we consider the fact that at the time, advanced technological devises such as space missile, spaceships, oxygen tank, solution to the problem of weightlessness, and others were not yet at the disposal of mankind. The answer to this question is related to this famous discussion what relation does miracle have with natural factors? In this respect, this question is exactly like asking: How did the staff of Prophet Musa (‘a) turn into a snake, swallow all the snakes of the magicians and turn again into a wooden staff? Every answer we give to the rest of miracles and their comparison to the natural factors will be the answer we give here. In brief, the general reply is that concerning miracles, a set of metaphysical factors which we do not know play in. God is aware of them and He grants those factors at the disposal of His prophet or any other person He wishes. Given this, once there is the discussion on the intervention of metaphysical factors beyond the reach of man, it no longer makes a difference whether the Prophet (S) would have gone as far as Mars or traversed all the seven heavens. This journey took place by the will of God and by means of metaphysical factors at the disposal of God the Exalted, and we have information of their details.
The second aspect of the issue of ascension is this: How could such a very short span of time apart from the manner of conducting the journey be possible? This answer to this question is easier than the previous. You know better than I do that time is a relative thing. It is different among various spaces and spheres. In Einsteinian physics and the law of relativity, it can be shown well how time is a relative matter, and at the speeds closer to the speed of light, how two different times will expire, for example, for a person seated inside an airplane which is moving at light speed and for a person on the surface of the earth witnessing and watching the airplane moving.
Therefore, keeping in view the issue of the relativity of time and the law of relativity, to some extent it can be imagined how it could be possible to travel a long distance and expanse at such a very short period. An example is “traveling around the world” which you have heard, and apart from the prophets and the Imams (‘a), some saints of God can, for example, in a winking of the eyes, traverse a long distance from a desert to Mecca, Medina, or any other place. Of course, the main answer in all these cases is that which we have to accept, i.e. apart from these natural and common factors, there is a set of metaphysical factors which we do not know.
Regarding the third question on the issue of man’s derangement by means of Satan in the explanation of verse, “Like one deranged by the Devil’s touch,” and the issue of usury we have cited, we have to say that different interpretations of this verse have been given. Some have said that for the usurer to be like someone deranged by the Devil’s touch means that the said person will gradually lose his business-related memory. Just as if a person became insane he cannot think properly and analyze issues, the usurer commits error and mistake in analyzing his business concerns.
The Arabic verb yatakhabbat [deranged] means that Satan, as the effect of his touch, damaged the person’s mind. The erroneous thinking of the usurer can be attributed to any evil source including Satan. Of course, we have to bear in mind that ‘Satan’ is not identical with “Iblis.” Iblis in reality is the name of the devil (shaytan) who deceived Adam and Hawwa' (Eve), but ‘Satan’ is a common name which can be applied to every devil and source of evil, including man and jinn. The ‘Satan’ who is in touch with the usurer is a person who inspires erroneous thoughts to him. Of course, what appears in the text is that the usurer is likened to a person deranged by the devil’s touch.
Whatever the case may be, the question here is: Why has the Qur’an used this expression: “deranged by the Devil’s touch”? Does the Qur’an want to say that insanity is the effect of the Devil’s touch? Some have said that it is true that Satan is actually in touch with the insane, but it is not known to us the mode of this touch and how it contributes to the person’s insanity. For example, in Surah an-Nas, the Qur’an says that Satan puts temptations into our breasts: “Who puts temptations into the breasts of humans. (114:5)” Can we really feel anything of this insinuation [waswasah] in our breasts? In case of insanity, Satan is in touch with the mind and senses of the person, but it is unknown and imperceptible to us.
In any case, what I have mentioned about this verse along the discussion was based on such an interpretation. Yet, there are other interpretations which are in no need for these justifications at all. For example, some have said that this expression is used only as a proverb and it is like the verse which says, “Like her who would undo her yarn, breaking it up.” From the second verse, it cannot be concluded that the Qur’an wants to endorse the real existence of an old woman who undoes her yarn and the story about her; rather, it is only a proverb. In this verse which says, “Like one deranged by the Devil’s touch,” it cannot be concluded that the Qur’an wishes to endorse that the cause of insanity is Satan’s being in touch with man. In the same vein, it cannot be concluded from the terms junun and majnun that insanity is the result of the touch of jinn and devils; rather, it is a word set for the concept of insane in Arabic and the Qur’an which is also in Arabic has used it.