As we can see from this description, the forms of angels differ considerably from those of human beings. Allah draws attention to the different forms of creation in the above verse.
Verses also show how angels are at Allah's command and obey Him:
Everything in the heavens and every creature on Earth prostrates to Allah, as do the angels. They are not puffed up with pride. They fear their Lord above them and do everything that they are ordered to do. (Qur'an, 16:49-50)
The Messiah would never disdain to be a servant of Allah, nor would the angels near to Him. If any do disdain to worship Him and grow arrogant, He will in any case gather them all to Him. (Qur'an, 4:172)
You who believe! Safeguard yourselves and your families from a Fire whose fuel is people and stones. Harsh, terrible angels are in charge of it, who do not disobey Allah in respect of any order He gives them and carry out what they are ordered to do. (Qur'an, 66:6)
In addition, angels were created before man. In fact, Allah told the angels when He was going to create Adam, the first human being, and commanded them to prostrate before him.
At the same time, Allah gave Prophet Adam, peace be upon him, knowledge that was different from that of the angels, and taught him the names of things. Angels do not possess that knowledge. As the Qur'an states:
When your Lord said to the angels, "I am putting a vicegerent on Earth," they said, "Why put on it one who will cause corruption on it and shed blood when we glorify You with praise and proclaim Your purity?" He said, "I know what you do not know." He taught Adam the names of all things. Then He arrayed them before the angels and said, "Tell me the names of these, if you are telling the truth." They said, "Glory be to You! We have no knowledge except what You have taught us. You are the All-Knowing, the All-Wise." He said, "Adam, tell them their names." When he had told them their names, He said, "Did I not tell you that I know the Unseen of the heavens and Earth, and I know what you make known and what you hide?" We said to the angels, "Prostrate to Adam!" and they prostrated, with the exception of Iblis. He refused and was arrogant and was one of the disbelievers. (Qur'an, 2:30-34)
Jinn are Created from Fire
Like angels, the jinn's appearance also differs from that of man. The verses below show that man was created from clay, while the jinn were created from fire:
We created mankind out of dried clay formed from fetid black mud. We created the jinn before, out of the fire of a searing wind. (Qur'an, 15:26-27)
He created man from dry earth like baked clay, and He created the jinn from a fusion of fire. (Qur'an, 55:14-15)
In the Qur'an, Allah also reveals His purpose in creating man and the jinn:
I only created jinn and man to worship Me. (Qur'an, 51:56)
It is clear from this that although man and the jinn are very different beings, they both were created to worship only Allah by living by the values He prescribed. He has revealed in many verses that both angels and the jinn have some characteristics that differ from human characteristics. For instance, both can transport matter:
He (Sulayman) said, "Council! Who among you will bring me her (the Queen of Saba's) throne before they come to me in submission?" An audacious one among the jinn said, "I will bring it to you before you get up from your seat. I am strong and trustworthy enough to do it." (Qur'an, 27:38-39)
The Qur'an also says that the jinn, just like the angels, were created before man. When He created Prophet Adam, peace be upon him, Allah commanded the angels and the jinn to prostrate before him. After that, He reveals that Satan is one of the jinn:
When We said to the angels, "Prostrate yourselves to Adam," they prostrated, with the exception of Iblis. He was one of the jinn and wantonly deviated from his Lord's command. Do you take him and his offspring as protectors apart from Me when they are your enemy? How evil is the exchange the wrongdoers make! (Qur'an, 18:50)
Creation is a simple matter for Allah, Who can create from nothing and with no previous cause. Just as He created the angels and the jinn in different forms from nothing, He also created man as a separate being from nothing and with no need for evolution. The same applies to other living things, such as animals and plants. Allah created all of these spontaneously out of nothing and without having them evolve - in other words, without turning one species into another. As we saw earlier, the stages Allah uses in this creation which we mentioned before have nothing to do with evolutionist coincidence or random events, for each is the product of the flawless systems Allah's might and sovereignty brought about.
How the Bird Created from Clay by the Prophet 'Isa Came to Life
Allah endowed Prophet 'Isa, peace be upon him, with metaphysical properties in the life of this world, as seen in: "... 'Isa, son of Maryam, of high esteem in this world and the hereafter, and one of those brought near." (Qur'an, 3:45) He came into the world with no father, spoke while still in the cradle, and cured the sick in a miraculous way.
Moreover, when Prophet 'Isa, peace be upon him, made a clay object in the shape of a bird and breathed into it, the bird came to life by Allah's will. This fact is related in the Qur'an:
As a Messenger to the tribe of Israel, saying: "I have brought you a sign from your Lord. I will create the shape of a bird out of clay for you and then breathe into it and it will be a bird by Allah's permission..." (Qur'an, 3:49)
Remember when Allah said, "'Isa, son of Maryam, remember My blessing to you and to your mother when I reinforced you with the Purest Spirit so that you could speak to people in the cradle and when you were fully grown; and when I taught you the Book and Wisdom, and the Torah and the Gospels; and when you created a bird-shape out of clay by My permission, and then breathed into it and it became a bird by My permission..." (Qur'an, 5:110)
Allah can spontaneously create a living thing in that way. This is one of His miracles, and an important truth that evolutionist Muslims should not ignore.
A similar example mentions Prophet Ibrahim, peace be upon him, and reveals how Allah endows inanimate things with life:
When Ibrahim said, "My Lord, show me how You bring the dead to life." He asked, "Do you not then believe?" He replied, "Indeed I do! But so that my heart may be at peace." He said, "Take four birds and train them to yourself. Then put a part of them on each mountain and call to them; they will come rushing to you. Know that Allah is Almighty, All-Wise." (Qur'an, 2:260)
Creation Is a Miracle
Ignoring the fact that Allah has the power to create and destroy plays an important role in causing some Muslims to believe in evolution. Such evolutionist Muslims are under the influence of naturalism, which asserts that the laws of nature are fixed and unchanging, and that nothing can take place outside of them. Yet this is a great error. What we mean by "the laws of nature" stem from Allah's creating and maintaining matter in a particular form. In no way can they be considered features that stem from within matter itself. As Allah has made clear, He can alter these laws at any time and act outside of their scope.
We call such actions miracles. That the above-mentioned group of the cave remained alive for more than 300 years is a miracle beyond the laws of nature. Those whom Allah killed and then brought back to life are also miracles. Every event occurs because Allah wills it to occur. Those that occur within the bounds of certain laws are "normal," while the others are miracles.
The point that needs to be understood here is that Allah is not constrained by the laws He created. If He so wills, He can totally reverse all the laws of nature. That is easy for Allah to do.
Since Muslim evolutionists have fallen under the influence of naturalism, which forms the foundation of Darwinism, they try to account for the origin of human and other life in terms of natural laws. They believe that Allah brought living things into existence by means of a creation that is limited by natural laws, and thus imagine that creation was brought about by mutation, natural selection, variation, and one species turning into another. It is a grave error, however, for Muslims to accept such "naturalist" logic, for the miracles described in the Qur'an clearly reveal that such logic is ill-founded.
When we look at those verses that discuss the creation of living things and man, we see that this creation took place in a miraculous way and outside the laws of nature. This is how Allah reveals the creation of living things:
Allah created every animal from water. Some of them go on their bellies, some of them on two legs, and some on four. Allah creates whatever He wills. Allah has power over all things. (Qur'an, 24:45)
This verse points to the main living groups on Earth (reptiles, birds, and mammals) and says that Allah created all of them from water. On closer inspection, these groups were not created "out of each other," as "foreseen" by evolution, but "from water." In other words, they were formed separately from a common material Allah shaped.
Modern science also has made it clear that this common material was water, the basic component of every living body. Mammals' bodies are about 70 percent water. Each living thing's bodily water enables contact between cells, as well as inter-cell and inter-tissue contact. It is an accepted fact that nothing can live without water.
And yet some Muslims misinterpret the above verse and try to give it a meaning more in line with evolution. However, it is obvious that the fact of creation from water has nothing to do with evolution, for that theory does not claim that every living thing emerged from water and evolved. On the contrary, it maintains that living species evolved from one another, an evident contradiction of the fact that all living groups were created from water (in other words, that they were created independently).
The Error That The Qur'an Points to Natural Selection
One of evolution's most fundamental claims is that natural selection is an evolutionary force. As we saw in earlier chapters, natural selection is an evolutionist deception that maintains that the strong survive while the weak are eliminated over time.
However, modern science shows that natural selection has no evolutionary force and cannot cause species to develop or new ones to appear. However, these scientific facts, which Darwinists choose to ignore because of their materialist concerns, also are ignored by Muslim evolutionists. Some Muslim circles support this dogmatic Darwinist view and even try to provide extremely forced Qur'anic evidence for it. For example:
Your Lord creates and chooses whatever He wills. The choice is not theirs. Glory be to Allah! He is exalted above anything they associate with Him! (Qur'an, 28:68)
This verse reveals those to whom Allah will show the true path and those prophets He will announce as messengers. It is a great mistake to say that the verse points toward evolutionary natural selection.
Qur'anic scholars unanimously agree on this interpretation. For instance, Imam al-Tabari offers the following commentary:
Your Lord creates what He wills out of His servants, and selects those He chooses to follow the true path. They have no right of choice in the matter. They have no right to choose to do as they wish... 4
The great scholar Omer Nasuhi Bilmen offers this interpretation:
In those holy verses, Allah declares His creative Power, that He favors and chooses whom He wishes, His Wisdom and Might, His Unity, His meriting praise and splendor, His Divine Command, and that all His servants will be summoned to His spiritual Presence. In other words, no one can prevent the Almighty's favoring and choosing in any way. Whatever His servants choose is not effective on their own. With all due respect, Allah is not obliged to create what they favor and prefer. Allah does not send His prophets upon the preference and opinion of the people to whom He has sent His prophets, but only upon His divine Preference. Only He knows how and by which means goodness and prosperity will manifest. He has no partners, nothing may exist against His eternal Will, and no one's will may be against His exalted Determining and Selecting. 5
Hamdi Yazir of Elmali interprets the verse as follows:
Your Lord creates and selects what He chooses. In other words, He creates what He wills and chooses those He wills from whom He has created. He imposes upon them such duties as prophethood and intercession. They have no choice in the matter. Apart from those Allah chooses, they have no right to select other partners or intercessors. 6
A second verse that evolutionist Muslims offer is:
Praise be to Allah, the Bringer into Being of the heavens and Earth, He who made the angels messengers, with wings - two, three, or four. He adds to creation in any way He wills. Allah has power over all things. (Qur'an, 35:1)
Such Muslims suggest the verse is evidence for evolutionary development. However, they have to twist the verse's true meaning in order to derive such a meaning. It also conflicts with reason and logic, for the verse talks about the creation of the angels. Imam al-Tabari interprets the verse as follows: "He can increase the number of an angel's wings to the extent that He wills. He can carry out the same process in all living things. Creation and command are in His hands." 7 Omer Nasuhi Bilmen agrees, "He is so powerful that He decides on angels' wings and powers." 8
1- Sir Fred Hoyle & Chandra Wickramasinghe Prof of Astronomy, Cambridge University Prof of Astronomy and Applied Mathematics University College, Cardiff Evolution from Space, J. M. Dent, 1981, pp.141, 144
2- Pierre-Paul Grasse, Evolution of Living Organisms, Academic Press, New York, 1977, p.103
3- Fred Hoyle, Chandra Wickramasinghe, Evolution from Space, Dent, London, 1981, p.130
4- Imam at-Tabari, Tabari Commentary, vol. 4, p. 1707
5- Omer Nasuhi Bilmen, Turkish Edition of and Commentary on the Qur'an, vol. 5, p. 2622
6- Hamdi Yazir of Elmali, http://www.kuranikerim.com/telmalili/kasas.htm
7- Imam at-Tabari, Tabari Commentary, vol. 4, p. 1877
8- Omer Nasuhi Bilmen, Turkish Edition of and Commentary on the Qur'an, vol. 6, p. 2882