1 Truth & Justice

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Evolution is a myth

  1. Abiogenesis – There are no experiments which shows that if we add certain organic molecules like ammonia or methane into water they will transform into a living cell.  A biologist named Richard Lenski took commonly found bacteria called E.Coli bacteria, separated them into twelve flasks and observed their replication for two decades.  There were some genetic changes observed in the later generations of bacteria over a period of two decades but all of them remained bacteria.
  2. Theory of homology – Genetic adaptation and mutation have proven to have fixed limits.  Micro-evolution is a well-established scientific fact in the field of biology.  Slight adaptations like shorter elephant tusks, bigger spots on the skin of a fish or larger heads of lizards due to change in environment is hardly a “proof” for major changes in anatomy, physiology and biochemistry of animals needed to transform them into animals belonging to a different phylum.  Animals share very similar organ systems like respiratory, circulatory and digestive system and so evolutionary biologists have concluded that homology between animals represent evolution from a common ancestor.  Well, one can argue that homology between animals can also represent a common Creator.
  3. Artificial Selection (Breeding) – Hundreds of different kinds of dogs have been produced via artificial selection/breeding. But through this process they all still remain dogs. They do not change into leopards or elephants or some other form of animal.
  4. Fossil Evidence – Where are the billions of missing links in the evolutionary chain.  Rather than all life branching from a single organism, The Cambrian Explosion has revealed a forest of life from the very beginning.  This sudden appearance of most major complex animal groups at the same low level of the fossil record is still an embarrassment to evolutionists.
  5. Natural Selection – Selection begins with the projection of volitional selective capacity onto nature to do something like “favour” or “weed out” organisms.  Scientists should find this unsettling.  While some religious practitioners ascribe free-will to inanimate things, how can selection ever legitimately be applied scientifically, to an immaterial concept or to mindless entities? Before Darwin, the ability to choose was largely confined to designing intelligences, that is, to conscious agents that could reflect deliberatively on the possible consequences of their choices.  Only intelligent beings can make choices and decisions.

Life is built upon an ontological and epistemic foundation

Allah is the Truth [22:6]

  • Allah is the ontological priority
    • Allah is the First and the Ultimate Cause
    • Allah is the creator of our reality
    • The Noble and Glorious master of all that exists
    • Absolutely Unique, Permanent and Everlasting
    • Absolutely Strong and Powerful
    • Absolutely Knowledgeable, Intelligent and Wise
    • Guardianship and Support
    • Justice, Reprimand and Accountability
    • Mercy and Benevolence
  • Allah is the epistemological priority
    • The one who uses Allah as his reference point, understands reality, because the author of reality, knows it best.
    • Revealed Knowledge is the foundation of all knowledge
    • The Quran provides the fundamental axioms for rationality to work
    • Time, causality, rationality, truth and morality are necessary axioms needed to make sense of anything.
    • These concepts are all dependent on the Quran’s theocentric worldview in order to provide a meaningful and accurate account of reality.
  • Creation necessitates a creator
    • Knowledge of a necessary being, Allah, is axiomatic (self-evident).
    • “Verily Shirk polytheism is a great injustice.”  … and Tawhid (monotheism) is the best form of justice.
    • If Allah exists, then our existence is not pointless, then their is a spirituality and moral purpose at the bottom of the whole of reality.  He has also revealed a method to achieve this purpose, which is the religion and moral code.  If Allah does not exist, then this is not the case.

Subjectivity vs Objectivity

  • Radical skepticism (extreme doubt) is a choice. People can choose to doubt anything
    • God skeptic: How do you know God exists?  The logical conclusion to Atheism is nihilism.  Nihilism is the rejection of all religious and moral principles, in the belief that life is meaningless.  Denial of God’s existence is the greatest form of radical skepticism, because God is the source of all meaning.
    • Mental-State skeptics: How do you know these thoughts are mine and not being projected on my mind?
    • Reality skeptics: How do you know the world is not an illusion?
    • Morality skeptics: How do you know there is such a thing as good and bad?
    • Truth skeptics: How do you know there is an objective truth?
    • Science skeptic:  How do you know the earth is round?
    • Genocide skeptics: How do you know it really happened?
    • Axiomatic belief skeptics: The denial of any knowledge which is grounded within the fitra.
  • Subjective Information
    • Language delivers the meaning, not the reality
    • Building it’s definition
      • What is it?  Names. 
      • How is it?  Form & attributes
    • The mind and heart get clouded by the material reality.  The brain interprets sensory information based on:
      • Expectations
      • Appetites or Desires – Overwhelming desires
      • Emotions – Triggered emotions
    • Subjective reality is one-sided
      • Subjectivity is from your point of view or perspective.
      • Subjectivity is reliant on base rationality and physical observation.
    • We need to strive to understand the objective reality.
  • Objective Knowledge (Reality)
    • You can browse information all day long, it is not knowledge.  Your perception will be different from the reality.
    • You have to continue the line of reasoning from subjectivity into the objective reality.  
    • Validation of information from unreliable sources, is commanded by Allah.
    • Objectivity always stands in judgement of subjectivity
      • Allah stands in judgement over man
      • Allah is Al-Haqq, the truth.  Therefore revelation is the absolute truth.  Truth is eternal.
      • The closer a person is to the point of revelation, the more accurate is his understanding.
      • The truth is meant to bring comfort, relief, benefit.
      • Truth conforms to fitra (nature).
      • The Quran is a dhikr, reminder of the knowledge you were born with, that every human being knows.
      • “The soul of knowledge is action, the soul of action is sincerity, and the soul of sincerity is to not even think you sincere.”
    • Focus on the inward reality, not the outward form
      • Look deeper – The lie is always on the surface.
      • The metaphysical is the essence. It gives birth to the creation, the physical.
      • Quality gives birth to quantity.
      • Intentions give birth to actions.
      • The body exists because it has a soul / heart / consciousness in it.
    • Focus on the universals, not the particulars
      • Don’t get stuck on the semantics.
      • Build a universal understanding.
      • Learn the universals, until you reach the ultimate universal, Allah (SWT).

 

Justice (Balance & Moderation) in this world of Dualities

Justice is natural (fiṭrī) in the sense that justice as a whole precedes man and the state in time from the beginning of creation. Justice is natural because it is an integral part of the Divine principle or law that regulates the uniformity and rationality that is apparent in the whole of nature. Natural justice pertains to the nature (fiṭrah) of man as an individual. Justice (ʿadl) is a principle of equality and a mean between excess and deficiency.  It is innate in human nature and in the natural universe.  God’s justice and orderliness are reflected in nature, humans, animals, and in all non-living beings.  Despite the innate sense of justice within humans, they are still capable of injustice.  Absolute justice only lies with God

The Qurʾan points to the path of moderation between extremes

“Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward.” (Surah Nisa: 40)

“We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.” [Quran 57:25]

Allah is reminding us that He has provided the messengers with iron to go along with the guidance and the command to establish justice. Man has known, for untold centuries, that he cannot institute justice in almost any walk of life, or protect justice whenever needed, without the power of iron. The concept of the supremacy of justice in Islam demands that all decision making and their enforcement at whatever  level be measured in terms of justice and fairness, as justice is regarded as the highest value in humanity. Therefore, arguments based on other theories will not be able to defeat or dilute the predominance or supremacy of justice. Furthermore, the concept of the supremacy of justice could not be defeated or overtaken by any subject or any area, whether, in civil laws or criminal laws, fundamental rights or constitutional laws, substantial or procedural/adjective, national or international laws, as justice must overtake all human notions, including all supporting theories, philosophies, ideologies, values, and all other types of policies.  The Quran precisely accentuates this position as it declares that the fundamental purpose of Allah’s messengers’ missions on this earth is to establish justice. Establish Islam and justice over people in society in order to protect the good amongst them from the evil amongst them.
  • the empirical and the metaphysical (2:3-4)
  • revelation and reason (4:82; 38:29)
  • conjecture and gullibility (2:111),
  • physicalism and pantheism (3:191-190),
  • atheism and polytheism (25:3),
  • determinism and fatalism (13:11),
  • idealism and realism (91:7-10),
  • individualism and communalism (3:104),
  • materialism and spiritualism (28:77),
  • stagnation and haste, the vociferate and the mute (31:19),
  • prohibition and permission (16:116; 5:87),
  • jurisprudence and asceticism (chap. 107),
  • polygamy and celibacy (4:3),
  • exaggeration and underestimation (4:171),
  • indulgence and abstinence (7:31-32),
  • extravagance and miserliness (25:67),
  • cowardice and aggression (2:190)

The Natural Universe was created in balance

“And the heaven He raised and imposed the balance. That you not transgress within the balance. And establish weight in justice and do not make deficient the balance.” [Quran 55:7-9]

  • Allah’s system is fixed
    • Nature, humans, animals, plants, flora, and fauna have already been determined and perfectly balanced.
  • Human life is dynamic, interacting with Allah’s system
    • Dynamic, progressive, and constructive, so the problems in life are increasingly complex.
  • Man is not outside nature
    • God is the creator of the universe and the creator of man.  The same God is also the organizer of the universe, of human life and of human relationship to the universe.  Man is a part of the universe, the laws which govern human nature are no different from the laws governing the universe.  Earth has been created and designed for the purpose of testing human beings.
  • The Sciences help humans solve physical problems
    • Science is observational knowledge which includes measures, laws of causality, and the principle of order that can be studied and researched.
  • Allah created attributes in objects
    • For example, He created in fire the attribute of burning, in wood the attribute of catching fire, and in the blade the attribute of cutting.  He made the attributes indispensable in objects according to the law of the universe such that they do not change.
  • Allah created instincts and organic needs in man
    • These attributes have the capacity for man to perform by means of utilising them an action either according to the commands of Allah and thus it is good, or contradicting His commands and thus it is bad.
 

Justice to the Creator

  • Faith and Belief: Central to a Muslim’s identity is the belief in the Oneness of Allah and the prophethood of Muhammad (peace be upon him). The core tenets of faith (articles of faith) include belief in Allah, His angels, His books, His prophets, the Day of Judgment, and divine decree.
  • Worship and Practice: Rituals like the five daily prayers, fasting in Ramadan, giving zakat (alms), and performing Hajj (pilgrimage) reinforce this identity and connection to the Creator.

Justice to the Family

  1. Marriage (Nikah): Islam encourages marriage as a means to maintain chastity and establish a pious family.
  2. Maintenance and Support: The husband is responsible for the financial support of his wife and children.
  3. Upbringing of Children: Parents have the duty to raise their children with proper Islamic education and morals.
  4. Respect and Kindness: Treating family members, especially parents and the elderly, with respect and kindness.
  5. Marital Rights: Both spouses have rights upon each other, including mutual respect, love, and fulfillment of physical needs.
  6. Inheritance: Islam has precise guidelines on the distribution of inheritance among family members.
  7. Seeking Knowledge: Parents should ensure the education of their children, both in religious and worldly subjects.

Justice to Society

  • Brotherhood and Community: The concept of Ummah, or global Muslim community, is significant. A Muslim is part of a broader brotherhood and sisterhood, transcending racial, ethnic, and national boundaries.
  • Service and Contribution: Muslims are encouraged to contribute positively to society, be it through charity, knowledge, or other beneficial deeds. Interactions with non-Muslims should be based on understanding, kindness, and justice.
  • Representation and Role Modeling: Living Islam authentically and representing its teachings accurately is essential, especially in diverse societies where misconceptions might exist.

Pragmatism vs Idealism (Ummatic)

  • Pragmatism – Tempering or counterbalancing the ideal with what one (in his estimation) considers as practical or beneficial.
    • The end justifies the means (A Jewish understanding)
    • Destroys the sovereignty of Allah, since the individual has the authority to disregard, temper or balance the ideal when he estimates something else more useful.
    • Makes the word of Allah equal to what an individual considers as practical.  Every individual would probably have a different opinion as to what the best solution.
    • Destroys the pursuit of the obedience to the instructions of Allah, since the individual in power will balance the ideal with what he considers as pragmatic.
  • Idealism – Prescribed by Allah (in the circumstance)
    • The ideals prescribed by Allah are both ideal and pragmatic.  (Sometimes attainable, sometimes not)
    • The obligation is that the believer always pursues the ideal, immaterial of whether it is attainable or not.
    • The believer will only be held liable for his pursuit or lack thereof.
    • All permissible aspects (routes, considerations, strategies etc) in the pursuit of the ideal are not necessarily prescribed in the sharee’ah.
    • The believer is required to use the principles of the deen as a basis to select from the options available to him.
    • For example: lying is haraam:
      • A person who is threatened with his life may lie, but only in a just cause.
      • He may not lie when he had murdered someone, although in both cases he is trying to preserve his life.
    • Sometimes the ideal will be achieved, sometimes a compromise will be achieved and sometimes nothing will be achieved.
 
“Had Allah willed He could have made you one community. But that He may try you by that which He hath given you. So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.” [5:48]

Tafsir: Sayyid Abul Ala Maududi – Tafhim al-Qur’an
The reason for different Laws
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