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  1. This viewpoint stands in contrast to creationism and human exceptionalism, ultimately declaring that evolution could be viewed without conflict with Islam and that Muslims could either accept or reject "human evolution on its scientific merits without reference to the story of Adam". [59]

  2. Answer: assalamu alaykum. 1. According to most scholars, there is no problem accepting the Big Bang as it does not directly contradict any of the primary texts on the origins of creation. Some scholars have even cited Quran 21:30 and 41:11 as supporting the Big Bang theory. 2.

  3. This viewpoint stands in contrast to creationism and human exceptionalism, ultimately declaring that evolution could be viewed without conflict with Islam and that Muslims could either accept or reject "human evolution on its scientific merits without reference to the story of Adam". [52]

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  4. Oct 23, 2019 · During the golden age of Islamic civilization, Muslim scholars proposed a preliminary view of the evolutionary process, called the ‘Mohammedan theory of evolution of man from lower forms ...

    • Mohammed Alassiri
    • assirim@ksau-hs.edu.sa
    • 2020
  5. 1. Islam and Evolution: Al-Ghazālī and the Modern Evolutionary Paradigm by Shoaib Ahmed Malik is a significant contribution, likely to shape scientific dialogue with Islam for some time to come. Th...

  6. Aug 6, 2008 · For example, The Turkish theologian Muhammet Altaytaş says that evolution does not conflict with Islam, “provided that this theory stays within scientific boundaries and is not confused with metaphysics and does not present certain hypotheses as ‘scientific facts’”—for example, the claim that “everything exists through chance and without purpose” (Altaytaş 2001, p. 82). This ...

  7. Moreover, research concentrating on diversity within Muslim publics finds that individuals either: reject evolution as in necessary conflict with Islam; believe that evolutionary science can be wholly or partly reconciled with their faith; or separate the realms of ‘science’ from ‘religion’ (Mansour, 2010; Taşkın, 2014).

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