Parallel Evolution vs Common Descent: An analogy

Photo: Scene from Dawn of the Planet of the Apes, by 20th Centruy Fox 
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The Ahmadiyya Muslim understanding of evolution is that it is intelligently guided and not random, and that different species, though sharing many features with each other, did not necessarily have a common ancestor. Man has always been human right from the very first cell he is descended from. The following is based on an interesting analogy shared by Rizwan Khan, a spokesperson for the Ahmadiyya Muslim community in the United States. He can be followed here: @Rizwan1770

Here is an analogy that may make our position on evolution easier to understand:

From the moment the sperm meets the egg, it is written in the chromosomes that the child will be either male or female, even though that difference only becomes noticeable half way through the pregnancy. An uninformed observer may say that the fetus is neutral for half of the pregnancy and then it randomly branches off to become a male, but we would explain that the fetus has always been male from the time of conception and that this has been written into its chromosomes; it only became observable at a certain point. Although we are both observing the same phenomenon, our understanding of how that phenomenon unfolded is very different.

Likewise, we may have been similar to other species of life at different stages of our evolution, and we may have appeared indistinguishable to the uninformed observer. Such an observer would say that we were apes and then we randomly branched off to become human beings at the point that those differences became apparent. What we argue is that we were always human. Just as with a fetus, where there is a certain point in gestation at which the effects of the male chromosome become distinctly observable, similarly, there was a certain point in our evolution where the effects of our human DNA became distinctly observable.

Also, it would be absurd if someone said that a fetus randomly branches off to become a male and then simultaneously develops all of the male organs in perfect harmony and in a short period of time out of random variance. These changes are guided by what was already written into our chromosomes. Similarly, we argue that it is absurd to say that apes randomly branched off and then went through very rapid, simultaneous advancements in perfect harmony, in a short period of time, out of random variance. These changes were guided by what was already written in our DNA.

The Revival of True Sainthood by the Ahmadiyya Movement in Islam

This is an extract from the autobiography of Mawlawi Ghulam Rasul Rajeki (may Allah be pleased with him), who was born into a family affiliated to the Qadiriyyah Order having produced, generation after generation, a profusion of Saints, both men and women, who were reputed in the Punjab for their visions and miracles. From his very childhood, Mawlawi Saheb was assiduous in his Salaah (daily prayers), and diligent in his invocations of blessings upon the Holy Prophet Muhammad (peace and blessings of Allah be upon him) and other devotions. Allah the Most High led him while he was still in his teens to recognise the truth of the Promised Messiah (peace be upon him), and to become his follower, after which, people began to witness saintly miracles at his hand which astounded even his own family. Mawlawi Ghulam Rasul Rajeki (may Allah be pleased with him) stood as a living testimony to the sanctifying power of the Imam al-Mahdi whose coming for the rejuvenation of true Islam had been promised by the Prophet of Islam (peace and blessings of Allah be upon him).

Based on ” The Revival of True Sainthood”

An Incident at Jamun Bola

“The village of Jamun Bola is situated two miles north of our residence. Many landlords of that village had been the well-wishers of our elders. When they came to know of the circumstances surrounding the illness and miraculous recovery of Jeewan Khan [through the prayers of Mawlawi Ghulam Rasul, in a previous episode], an inhabitant of Dhudrha named Khan Muhammad, who was one of these landlords, came to see my father and said: ‘For some time my younger brother, Jan Muhammad, has been suffering from tuberculosis. As an act of kindness, please instruct Mian Ghulam Rasul Sahib to stay at our house for a few days so as to pray for Jan Muhammad, that Allah the Almighty may grant him health too.” Following his request, and as per my father’s instructions, I set off towards them. Upon my arrival, and having refreshed my ablutions, I began to pray for his brother. After having ended with the salaam, I enquired as to how his condition was. The family replied: “The fever has completely disappeared and he has even started to feel hungry.” Afterwards, within a few days, such strength was born in his thin and weak body, that he was able to walk around. Having witnessed this sign, these people began to entertain some positive feelings about Ahmadiyyat; however not a single person entered into the allegiance of the Promised Messiah (pbuh). As a result, Allah the Almighty informed me: “THE HEALTH THAT HAS BEEN GRANTED TO THIS PATIENT WAS A FINAL ARGUMENT FOR THEM; AND IF THEY DO NOT ACCEPT AHMADIYYAT, THE PATIENT WILL BE MADE TO ENTER THE GRAVE ON THE TWENTY-EIGHTH OF THE MONTH OF SHA‘BAAN, IN THE MIDDLE OF THE NIGHT.” Subsequently, as soon as I awoke I asked for pen and inkpot and wrote down this divine revelation on a piece of paper and entrusted it to some of the non-Ahmadis of the village, cautioning them not to disclose the prophecy [to anyone] before the appointed time of death. Afterwards, I set off for the holy court of the Promised Messiah (pbuh) and there I spent the blessed month of Ramadan. When Allah the Almighty, in His wisdom, had caused the incident of Jan Muhammad’s apparent return to health to be talked about everywhere, the disease resurfaced and on exactly the twenty-eighth night of the month of Sha‘baan, he departed from this mortal earth. Following his demise, when the non-Ahmadis exposed my writings in front of the public, they were left speechless. How unfortunate it is that even after this, those people still did not accept Ahmadiyyat.”

An incident at Sa‘dullahpur

“Sa‘dullahpur village is about three miles south of our village. Most of its Hanafi inhabitants were on good terms with our elders. For this reason, I used to visit every so often and preach to this village and try to convince them of the truthfulness of the Promised Messiah (pbuh). In this village, there was an Ahl-e-Hadith scholar, Mawlawi Ghawth Muhammad Sahib, who was a student of the Ghaznavi family in Amritsar, and was therefore exceedingly hostile and opposed [to Ahmadiyyat]. One day, after the Salaat-al-Zuhr (midday prayer) at the mosque, I began to preach Ahmadiyyat in their presence and gave them some books and periodicals to study. When they found out from my preaching and from the Promised Messiah’s books that I believed Hadrat Mirza Sahib to be the Promised Messiah and Imam al-Mahdi, they started using foul language and abusing the Promised Messiah (pbuh). I reasoned with them saying that they could swear at me all they wanted, but that they should refrain from insulting the Promised Messiah (pbuh). In spite of this, they did not stop their abuse. Retiring to a private place, I fell down in prostration praying before the threshold of God with great sobbing and weeping. During the night, I returned to the mosque without having eaten any food and slept there. When morning drew near, Mawlawi Ghawth Muhammad Sahib came up to me in the mosque and begged for forgiveness, beseeching me to do the following: “For God’s sake, please write a letter for my allegiance to Mirza Sahib, otherwise I fear I will die right now and be cast into hell!” Observing his repentance, and greatly astonished, I enquired the reason for it. The Mawlawi Sahib proceeded to give me the following explanation: “I have seen in a dream that it was the Day of Judgment and the decree of my being cast into hell had been issued. To act upon the decree, angels of a terrifying appearance came towards me. They carried enormous clubs that reached all the way up to the sky. These angels grabbed hold of me and declared: “You have attacked the honour of the Promised Messiah (pbuh), the Imam of the Age, so go now to Hell and face your punishment.” I cried out in horror: “I repent! Please let me go!” The angels took no notice, and said: “Now he repents?” They then raised their clubs to strike me. Out of sheer terror I woke up and in this state I have come to you. For God’s sake, please have my sins forgiven and write a letter certifying my allegiance to Hadrat Mirza Sahib.” Due to this dream, he became an Ahmadi; and thereafter as a result of our combined preaching efforts, dozens of men and women entered into the Ahmadiyya Community.”

More on the Saudi man sentenced to 10 years in prison and 2000 lashes and fined twenty thousand Riyal, after posting about his atheism on Twitter

Daesh Saudi

According to an Al-Watan report, “religious” police in charge of monitoring social networks in Saudi Arabia have claimed to have found more than 600 tweets denying the existence of God, making fun of Koranic verses, accusing prophets of lies and saying that religious teachings fuelled war.

The 28-year-old behind the tweets admitted being an atheist and refused to recant, saying what he wrote reflected his beliefs and that he had the right to express them.

Once again, the Saudi regime has demonstrated its Wahhabi ideological affinity to Daesh (ISIS/ISIL), shamelessly trampling on human rights guaranteed by the Qur’an. It is a matter of great concern that so many non-Muslim nations around the world are perfectly willing to do business with these barbarians, while they continue to persecute their own citizens with such cruelty. Even more alarming is the fact that, not caring one bit about the future suffering of all those who would fall into the claws of such an evil ideology, the United States actually encouraged the spread of Saudi Wahhabism around the world, as per Hillary Clinton’s own testimony (apologies for the poor video quality):

So, what DOES Islam say about apostasy, or abandoning Islam publicly? A former Judge at the International Court of Justice, in the Hague, the Netherlands, opens up this important issue HERE. The time has come for Muslim-majority nations to shake off the influence of Wahhabism imposed upon them by false champions of Human Rights, and to return to the reasonable and peaceful teachings of their Holy Book.

The “End of Atheism” team explain who they are!

EndofAtheism is a cerebral response to the New Atheist movement that began with Sam Harris’ bestseller ‘End of Faith.’

Are you a theist, and have you benefited from EndofAtheism’s videos and blog posts? Would you like to suggest topics for future ones?

Or are you an atheist or agnostic, and have comments and/or questions for the EndofAtheism team?




The Difference between a Divinely-Revealed Economic Programme and a Man-Made one: How Islamic Economic Theory Can Prevent the Looming Global Recession

If they switched to the economic programme revealed in the Qur’an, today’s super-rich in both the Muslim and non-Muslim worlds could still live very comfortable lives, and everyone could be a lot happier. But are they brave enough to want to free themselves from the powerful grip of materialism and greed?

by Syed Muhammad Saleh Nasser & Syed Muhammad Tahir Nasser

Economic inequality is bad news for both rich and poor, as economists are slowly realising. House of Debt, acclaimed by the Financial Times as the “most important economics book” of 2015, by Princeton’s Professors of Economics, Atif Mian and Amir Sufi, demonstrated this well. They showed that the main cause of the 2008 U.S-led global recession was that indebted households pulled back on spending more during an economic downturn than the less indebted, driving businesses big and small into the ground and putting the whole economy into recession. Given that as of December 2015 household debt in the UK stands at a staggering 135% of income, and that U.S household debt is the highest it has been since 2010, we have good reason to worry.

The root of this problem is debt and the consequent wealth-gap between creditors and debtors. Interestingly, Islamic economic theory addresses such inequality and provides real solutions. Did you even know that Islam teaches economics?

Islamic economic theory differs from our current model in two particular ways: firstly, capital taxation, known as zakat (meaning: “that which purifies”) is advocated over income taxation, and secondly, interest is prohibited. In truth, these two mechanisms go hand in hand. Here’s how.

There are two things in an economy: 1) money; 2) goods (like ice cream) and services (like launderettes). The value of money is only in its ability to obtain goods/services. Beyond this, it has no value in and of itself. This is the basic premise of money and the basic premise of Islamic finance. It is this principle that is violated by interest.  How so?

Let’s take a society comprised only of 100 bottles and £100. 1 bottle = 1 pound. If the number of bottles increases by 50 but the amount of money in society increases by £200, then we will have 150 bottles and £300. Now 1 bottle = £2. The value of each bottle has gone up but the value of £1 has gone down. Now £1 only gets you half a bottle, whereas before you could get a whole bottle. This is called Inflation and occurs when the amount of money in society rises quicker than the goods/services. This process results in 1) goods/services getting more expensive and 2) money becoming relatively devalued.

Interest is the key driver of inflation. This is because interest results in money multiplying itself without any increase in goods/services. An individual with £100,000 in the bank gets an increase on his savings of £2000-£3000/year at an interest rate of 2-3%. His money has grown without any commensurate increase in the goods/services of society at all. This is the key driver of inflation: as the money of the rich grows exponentially and since sale is always to the highest bidder, the price of goods/services increases exponentially too.

The key to understanding how inflation drives wealth inequality in society is to understand that the rich live on their assets (acquired goods/services) through the generation of money via interest and inflation, not on their income. On the other hand, the poor live on their income, as they don’t have assets to any great extent. As inflation pushes the value of assets up while devaluing cash, the rich who hold assets get richer, while the poor, who live on cash from their incomes, have rising interest-driven debts to pay with a currency that is increasingly devalued, while trying to buy assets that are continuously increasing in price. Is it any surprise then that the wealthiest sixty-two individuals in the world hold as much wealth as the poorer 50% of humanity?

Islamic teachings address these issues very simply. Instead of taxing income, it advocates capital taxation of assets unused for one year (zakat). At the same time, it prohibits the system of interest, thus preventing inflation and preventing the devaluation of the income of the poor. Instead of providing loans with interest, Islam encourages banks to make investments, meaning that money would only be printed if a commensurate increase in goods/services were to occur. In cases where interest-free loans are made, it encourages debt-forgiveness as healthier than debt-enforcement – something that governments are today catching on to.

By taxing assets unused for one year instead of income, the poor, who live on their income, are freer to spend, thus driving the wheel of economic consumption, keeping businesses big and small, afloat. Capital taxation would also drive economic growth as it would be an incentive to invest into businesses. Furthermore, it would enrich the government, as demonstrated by Daniel Altman of the New York Times, who showed that a capital taxation rate of 1-2% on wealth over $500,000 would generate more tax for the U.S Treasury than their current income taxation rates. 0% taxation on assets up to $500,000 would also give ordinary individuals the freedom to build wealth. Additionally, by ridding us of interest, the indebted would be more able to move out of debt. Finally, given that the Qur’an commands that zakat money be used to aid social mobility, through distribution to the poor, needy, imprisoned, indebted etc., the gap between the rich and the poor would be further rapidly reduced.

So if a capital taxation, non-interest based system is so much better for 99.9% of people, why don’t we use it? Why have we got a system that works for only the 0.1%? Simple: the 0.1% have access via back-channels to the law-makers of our nations. If anything the Sanders-Clinton race has exposed, it is the degree to which financial manipulation of our representatives is occurring behind the scenes. If such an unjust system in which the poor continuously feed the rich continues, then the dissatisfaction of the masses, epitomized in the rise of such leaders like Corbyn in the U.K and Sanders in the U.S, will inevitably get worse.

So there you have it, the difference between an economic system revealed by God and a worldly economic system built on the backs of the poor, now on the brink of collapse. Given however, that “Muslim” countries don’t even practice these economic principles though, I wouldn’t hold out much hope that anyone else will either before the economic recession we are about to slide into, takes hold.

On that note, here’s a good website for calculating how much food to stock up on.

Reproduced from where it appeared under the title of “Can Islamic Economic Theory Prevent the Looming Global Recession?” posted by Qasim Rashid. For the original article, click HERE.


Can You Be Good Without God?

Can You Be Good Without God-

Say, ‘O Allah! Originator of the heavens and the earth; Knower of the unseen and the seen; Thou alone wilt judge between Thy servants concerning that in which they differed.’ (Qur’an 39:47)

“A system of morality which is based on relative emotional values is a mere illusion, a thoroughly vulgar conception which has nothing sound in it and nothing true” – Socrates

Why is hurting people termed “wrong”? Ask yourself this question and you will find that it is not easy to answer. The answers you may come up with may be along the lines of “you wouldn’t want to be hurt, so why do it to others?” or “doing good to others promotes social cohesion”. However, neither of these two statements answer the question. Why then should you not hurt others, just because you wouldn’t want to be hurt? Why is social cohesion desirable?

These may seem like absurd questions, and on some level, they are. The reason for this is because everyone, universally it seems, knows that hurting people is wrong. Even the hardened thief who has convinced himself that his thievery is justified, would feel aggrieved and wronged if someone stole from him – thus demonstrating that though he has made excuses for his own thievery, he still knows it to be wrong. Yet, if everyone knows that doing wrong is bad, and undesirable, then why do people do it at all? The answer is found in the above example – the thief who justifies his own actions to himself:

Can he, who was dead and We gave him life and made for him a light whereby he walks among men, be like him whose condition is that he is in utter darkness whence he cannot come forth? Thus have the doings of the disbelievers been made to seem fair to them. (Qur’an 6:123)

Thus, a system of morality such as Humanism, which tells people simply to “be good” and “promote the wellbeing of others” not to “hurt others” without defining what “good”, “hurt” and “wellbeing” mean, is a totally meaningless system of morality. The reason for this is that everyone who does wrong, does it, believing it to be good. What is needed in a system of morality is not the end goal, but actually clear directives on which actions are right and which are wrong, covering all conceivable contexts. This is what the Qur’an in particular, claims to achieve.

A Book, the verses of which have been expounded in detail — the Qur’an in clear, eloquent language — for a people who have knowledge… (Qur’an 41:4)

This is what Socrates is talking about when he refers to “relative morality” as an “illusion” and a “thoroughly vulgar conception”. Very strong words – but are they warranted? They are, because what Humanism achieves is that it makes the concept of “right” and “wrong” malleable; with each person free to define “good” and “evil” however they wish, thus giving license for every evil to be conducted under the guise of “goodness”. As pointed out above, this is precisely what happens when a person does evil or harms others; they justify it to themselves and call it “good”. Humanism is therefore no more than a formalised system of convincing yourself that what you are doing is for the betterment and wellbeing of others. People try to claim that it is religion which is utilised as a pious front for the doing of evil, and that more people do evil in the name of God than for any other reason. This may be the case but there is a difference here – people do evil in the name of God, in spite of the clear teachings of various religions on which actions are right and which are wrong. Humanism on the other hand has no teachings which could act as a buffer against the evil done in its name.

It is also worth asking the question that “what makes a good, moral person?” Hitler is famously known to have been a vegetarian, because he believed that eating animals was cruel. Ridiculous as it may sound, it demonstrates that Hitler strived – in his own mind at least – to be, what he thought of, as a good person. We find it difficult to imagine that a person who has committed and authorised such atrocities as he did, loved animals, and, no doubt, loved people also – friends and family etc. Does this make him a good, moral person? Of course it doesn’t, and the reason is obvious: loving one’s friends and families, is a natural condition that is even found among animals. Among animals too, there are many example of creatures that have shown extraordinary love and sacrifice for other animals, both of their own species, and otherwise. A simple search on YouTube would show many filmed examples. This does not make animals moral. This is because a moral quality is defined when reason and reflection are brought into play, and a person acts after deliberated thought. A mother who jumps in front of a car to save her baby has not behaved morally – she has behaved instinctively, on the basis of a natural impulse. Thus, Mirza Ghulam Ahmad explains in the following excerpt:

When (natural qualities) are regulated and are used on their proper occasions, under the direction of reason, they acquire a moral character. Before they are controlled by reason and understanding they have not the character of moral qualities, but are natural impulses, however much they might resemble moral qualities. For instance, if a dog or lamb displays affection or docility towards its master it would not be described as moral or good-mannered. In the same way a wolf or a tiger would not be described as ill-mannered on account of its wildness. A moral state emerges after reflection and regard for time and occasion come into play.(1)

Humanism however, conflates natural impulses with moral actions. As Humanism gives no directives and no instruction on what action is right in which context and which action is wrong in which context, it totally falls short of defining morality. It therefore does not seek to give direction to our natural impulses, thereby converting them into moral qualities, but rather seeks to term our natural impulses of love for our friends and families, and the expression of that love, as moral actions. This is totally erroneous and betrays a fundamental misunderstanding on what morality is.

Thus, a basic moral system requires two things, to make it a valid system that both makes sense and also works effectively:

1) A perspective of absolute morality – a belief that “right” and “wrong” exist outside of our own minds. In religion, “right” and “wrong” are defined by God – and it is God’s perspective that is the only perspective that matters. His perspective can be accessed both through scripture, or on a more basic level, by looking into our own conscience, to the inbuilt signposts God has given us. Humanists can also look to the human conscience, but in doing so, they are admitting that morality is a universal and absolute concept.

2) Teachings that define which actions are right in which context, and which are wrong. This is important, because, giving the end goal of “to promote happiness” is a meaningless statement, without teaching people which actions will lead to that end goal. In this regard, many religions also fall short of this ideal. Christianity, for example, which has done away with the “law” of saying which actions are right in which context and which are wrong, by accepting St. Paul’s notion that all you need is “faith” to enter heaven, and actions are not necessary, has undermined this second principle which would uphold a system of morality.

Humanism falls short on both these two principles. Humanism does not advocate that the notion of “right” or “wrong” exist outside of our own minds, nor does it give any specific teachings on which actions are right and which are wrong. Ironically however, the very existence of Humanism is a wonderful proof of the existence of God. How so? Humanism is an example of a group of people (atheists) who believe that there is no God – and therefore no absolute concept of morality, and yet feel an urging within their own hearts to unite on some common values of what is right and what is wrong, and thereby create an artificial concept of absolute morality based on the consensus of a community. They demonstrate by their actions that morality must have some degree of absoluteness, and that relative morality is – as Socrates points out – no morality at all. Thus they prove the need for an absolute perspective on morality and thus prove the need for the existence of God, for a code of morality to exist. This is all the more so because, despite their attempt at creating an artificial basis for absolute morality through common consensus as a community, they know well that just because a community endorses a particular moral action or view, does not make it right or wrong. Many communities there have been in history who collectively, with consensus, perpetrated genocide on other peoples. Does their consensus as to the rightness of their actions, change the fact that their actions were evil?

In short, humanists hear the call of their hearts of what is right and what is wrong, yet, having renounced God, they do not understand where this call is coming from, despite being unable to resist its pull. Indeed, Man admits the existence of God – Who is the basis of morality – despite professing disbelief in Him.

So set thy face to the service of religion as one devoted to God. And follow the nature made by Allah — the nature in which He has created mankind. There is no altering the creation of Allah. That is the right religion. But most men know not. (Qur’an 30:31)

The present article has been reproduced from the End of Atheism website. End of Atheism is a direct response to the New Atheist movement that began with Sam Harris’ book ‘End of Faith.’ You can find more material here:


The Review of Religions


Click here for the PDF: 

  • The Blame Game: Is Religion Truly the Cause of Disorder in the World Today?
  • Responding to Paris
  • Three Gradations of Doing Good
  • Apartheid of Ahmadis in Pakistan
  • Forgiveness of the Holy Prophet Muhammad
  • Women’s Responsibilities
  • The Economic System of Islam

RoR in Jan 2016