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Peace be upon you, dear audience. In the previous episode, we corrected the lineage of experimental science ("science"), and explained that it is the fruit of the method of acknowledging the Creator, which relies on building knowledge from all of the following: innate disposition, reason, sensation, and experience. We explained that science is innocent of materialism, and that materialism is nothing but disguised atheism that does not stand on its own and offers no benefit. Rather, it is a virus that has latched onto the method of acknowledging the Creator.
All of this requires many procedures to correct the situation, a situation that was built on the lie of science's relation to materialism, a lie that has been absorbed by the minds of many people and they have been deceived by it for a long time. These procedures to correct the situation, we will present them today in brief points, each of which needs extensive elaboration that the current context does not allow for, but I will leave them for your contemplation time and again.
We must stop diminishing the importance of science and talking about examples of its forgery as if they are an integral part of it, as if science is the offspring of our enemies and the merchandise of our rival, which stands in opposition to our faith. Rather, science is the son of our innate method that acknowledges the Creator, the abducted son. The forgery and lies in its interpretation are the stench and foul odors that the abductor placed on science to attribute it to him. Similarly, the deification of science is a stench for which the child is not to blame.
It is as if science is screaming and saying, "Why do you insult me with the disguised one who abducted me? Isn't your shortcoming towards me enough? And you leaving him to the abductor? Then you diminish me with him as if we are one and the same?" Our task is to wash off the stench and foul odors, and to restore to experimental science its luster, and to strive to be its pioneers. All of this makes you feel your authenticity and the authenticity of the faith that you carry in this universe.
We must cease using phrases such as, "This phenomenon has no scientific explanation as evidence of the existence of the Creator." For by doing so, we are essentially admitting that experimental science is the offspring of the deceiver, and we want to prove its inability and demand evidence from outside of it for the existence of the Creator. What more do you want from science as evidence of the Creator? What more do you want from the orderliness of phenomena and their precision? Or even their existence in the first place? And the need for all of this for a Wise, All-Knowing, All-Powerful Creator to whom is the ultimate end, and who does not need anything else for His existence. All of this is the best evidence for those whose minds and hearts are sound: "Say, 'Observe what is in the heavens and the earth.' But of no avail will be the signs and warnings to a people who do not believe." (Yunus: 101).
Miracles, which have no scientific explanation, were used by the Creator to support the messengers in proving an additional matter beyond the existence of the Creator, which is that they are indeed the messengers of this Creator. As for His existence, may He be exalted, the orderliness of the universe and what science describes of it is sufficient evidence of the Creator for those who reason.
We must assign experimental science, its proper place among its brethren after we have returned it to our house of faith. The father in this house is the method of acknowledging the Creator and the generators of knowledge within it. The brethren of science are the other sciences and correct knowledge that do not need to enter the laboratory, extract tubes, and conduct reactions to be proven. Whatever is true about Allah and His Messenger from news of the unseen is knowledge. The generators of knowledge in the method of acknowledging the Creator have indicated to us the truthfulness of the Prophet, peace be upon him, who informed us of much of the unseen.
Thus, science and the unseen are two branches of one root, and it is not a condition that one of them indicates the correctness of the other for us to believe in it. Rather, it is sufficient that their common root indicates their correctness. If you understand this, you will know that there is no meaning to opposing the unseen with experimental science. You will know, for example, why we believe in the correct hadith that mentions that Jibril, peace be upon him, has six hundred wings without there being any evidence from experimental science for it. And you will know at the same time the extent of ignorance in publishing an article titled: "The first scientific evidence (they mean from science) that proves the existence of life after death."
We must eliminate from our vocabulary the division of science and faith, which is based on the illusion of the possibility of separating them. This division, my brothers, carries within it three problems:
First: The illusion that science is confined to experimental science while neglecting what is proven by reason or correct transmission, meaning the narrative evidence, even though these are also sciences.
Second: The illusion that experimental science stands independently of the generators of knowledge in the method of acknowledging the Creator.
Third: The illusion that faith is as if it is an arbitrary emotional choice without argument or evidence.
These illusions are what produce for us statements such as: "You can believe in religious faith in whatever you want, but do not mix that with science, for faith has its own logic in which it operates, and science has its own logic." Of course, a statement full of fallacies. And their saying: "Science does not contradict faith," although we say this statement in defense of our faith, it is a statement that greatly trivializes the nature of the relationship, as if you are saying: "The branches of the tree do not contradict its roots." Nor is it sufficient to explain the relationship by saying: "That faith encourages experimental science," for the matter is much deeper than that. The starting points of science (meaning experimental science) are all from the method of the Creator, which in its purest form in our Islamic faith system is free of distortion.
And as an important note, my brothers, we mention quickly: We use the term method of acknowledging the Creator because there is a commonality between us and the people of other religions who acknowledge the Creator, which distinguishes us all from the deniers. However, this does not mean that we and the people of other religions are equal in the purity of the method and its freedom from distortion. Rather, we have distinguished ourselves from them by the purity of the news and its truthfulness with what Allah has preserved from His Book and the Sunnah of His Prophet, peace be upon him, as we will explain in the series, God willing.
This is about redefining the scholar. We refer to the atheist researchers of the West as scholars for short and out of respect, otherwise, whenever they utter the nonsense of the fever of materialism, they are among the most ignorant of creation, no matter how many degrees they hold or how high their IQ test scores are. They possess a fundamental ignorance that prevents them from benefiting from their knowledge. If they were true scholars, then indeed, "It is only those who have knowledge among His servants who fear Allah." [Fatir:28].
In a hadith authenticated by Al-Albani, the Messenger of Allah, peace be upon him, said: "The sun does not rise nor set but everything of Allah's creation glorifies Allah with praise except for the devils and the fools among the sons of Adam." (Reported by At-Tabarani). The statements of these scholars, which we mock, are foolish. The claim of the self-origin of the universe without a Creator, but by a series of coincidences, is foolish. The claim of random evolution is foolish. The claim of countless universes as an explanation for precise tuning is foolish. All of this and more are foolishness that even those with low IQ scores, if they had access to sources of knowledge, would rise above. These Western scholars have not produced anything beneficial except to the extent that they have taken from the generators of knowledge in the creative method, and they deny their material foolishness.
On the other hand, the scholar is the one with a balanced view of sources of knowledge, sound in nature, sound in mind, contemplating the universe with his senses. The scholar is the one who recognizes the signs of correct knowledge and accepts it. This is a scholar. And we should not interpret the saying of Allah, the Most High, "It is only those who have knowledge among His servants who fear Allah." [Fatir:28] to mean only those who are scholars of the reasons for the revelation of the verses, their meanings, their chains of transmission, and their rulings. Rather, the scholar is the one who has access to the generators of knowledge. This benefits him from the knowledge of Allah and His Messenger, and the experimental, contemplative knowledge of the universe, and increases his guidance, for his lamps are almost lit even if they have not been touched by fire. And his knowledge of the written signs of Allah calls to the knowledge of the visible signs of Allah. "Say, 'Look at what is in the heavens and the earth.'" [Yunus: 101].
And his knowledge of the visible signs of Allah increases faith and understanding of His written signs, and this is evidenced by the context of the verse: "Do you not see that Allah has sent down water from the sky, and We have produced thereby fruits of varying colors, and of the mountains, some are white, some are red, of varying colors, and of the people, the animals, and the livestock, of varying colors? Thus, it is only those who have knowledge among His servants who fear Allah. Indeed, Allah is Exalted in Might and Forgiving." [Fatir: 27-28]. The discussion in the verses is about cosmic observations of beneficial science, so it is not appropriate to separate scholars of Sharia from scholars of nature, as independence in either does not constitute true scholarship.
Thus, my brothers, we have come to the end of this episode, and I ask Allah, the Most High, that this episode, along with the previous one, be a distinctive methodological sign that organizes our thoughts. In it, we discussed the topic of the methods of deception in the myth of evolution. In the next episode, we will return to the topic of the myth of evolution to apply what we have learned about disassociating the fabrications of disguised atheism from beneficial scientific achievements. So stay with us. Peace be upon you and the mercy of Allah.