Humanity's Origin and Morality : A New Perspective from Islam and Science

Summary and Key Concepts

1. Introduction

2. Literature Review

3. Theoretical Framework

4. Quranic References to Creation

6. Modern Scientific Perspectives

Relationships Between Science, Mathematics, and Evolutionary Science
             
                                                                                                                                           

Figure 1: In Knowledge and Science: The Relationship Between Existence, Creature, Energy States, Change (Evolution) Nature, Social, Art and Mathematics Disciplines

This diagram shows a cyclical relationship between "Knowledge" (the eternal and everlasting pool of all existence-knowledge) and "Science" (the temporary mortal pool of all creature-knowledge), with science branching into Natural, Social, and Art Sciences (numerator) and Mathematics forming the foundation (denominator) of all these branches.
Science equals: the relational equation of definition that we have established between all branches of science (as a numerator), all disciplines of mathematics (as a denominator), and the evolution (change) of science does not contradict the relationality of the Big Bang, science, and the evolution of all creatures. (see Figure 1).
Everything exists as a being in ashy energy (in the light of the creator). But each of these energy states in the visible universe is called a creature.

7.1 Contemporary Moral Development and Climate Justice

Current discussions suggest significant milestones in humanity's moral evolution. Especially environmental awareness, the fight against climate change, anti-violence advocacy, and human rights advocacy show the moral progress humanity has made.

Young climate activists play an important role as norm entrepreneurs in viewing climate change not just within a cost-benefit analysis framework, but within a multi-faceted climate justice framework (Clayton, 2020). Decisions about climate change are inherently moral. They require making moral judgments about important values and the desired state of the world today and in the future (Gardiner, 2011).

Individuals who have reached early moral maturity in these areas (e.g., environmentalists, climate activists, anti-violence advocates, defenders of nature and animal rights) play an important role in humanity's phylogenetic moral development. Environmental activism has emerged as a powerful force in combating global climate change, pollution, deforestation, and biodiversity loss (Grasso & Markowitz, 2015).

7.2 Contemporary Dimensions of Moral Development

Throughout 2015, an evolution in public discourse on global warming has been observed. Global warming, often discussed in the news media solely as a scientific, environmental, or political issue, is now being reframed as a moral and spiritual issue (Roser-Renouf et al., 2016).

Empirical studies show that perceptions of morality and justice can function as both bridges and barriers to climate cooperation (Markowitz & Shariff, 2012). Adaptation to climate change creates social dilemmas and raises issues of morality and justice, such as who wins and who benefits, and trade-offs in adaptation strategies (Walker-Springett et al., 2017).

8. Opening to Space and Cosmic Civilization

8.1 Quranic Perspective

The Holy Quran indicates that humankind will travel into space in the future:

"O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]." (يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُوا إِلَّا بِسُلْطَانٍ) (Ar-Rahman, 55:33)

This verse states that space travel will be possible when scientific development reaches a certain level (Holy Quran, 55:33). The word "sultan" here is used in the sense of "power, authority, science" (Nasr, 1976).

8.2 Man's Role as Vicegerent

"It is He who has made you successors upon the earth" (Fatir 35:39) implies that man has responsibility not only on Earth but also at a cosmic level.

8.3 Conquest of the Heavens

"O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by [Our] authority." (Ar-Rahman 55:33)

This verse is a sign that humankind will embark on space travel in the future. Prophet Muhammad (PBUH) said: "Indeed, Allah (SWT) has many servants in the heavens and on earth whom you do not know." (Muslim, Dhikr 28)

8.4 Vicegerency and Cosmic Responsibility

"It is He who has made you successors upon the earth" (هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ) (Fatir, 35:39) implies that man has responsibility not only on Earth but also at a cosmic level (Holy Quran, 35:39).

The hadith of Prophet Muhammad (PBUH) supports this perspective: "Indeed, Allah (SWT) has many servants in the heavens and on earth whom you do not know" (Muslim, Dhikr 28).

9. Science and Religion: Contemporary Dialogue

9.1 Islamic Approaches to Science-Religion Harmony

The complex relationship between Islam and modern science has generated extensive scholarly discussion, philosophical reflection, and practical educational initiatives, producing diverse approaches ranging from perceived conflict requiring resolution to sophisticated integration celebrating complementary insights. Throughout the modern period, Muslim intellectuals have proposed various frameworks for understanding this crucial relationship, each reflecting differing theological commitments, philosophical assumptions about the nature of knowledge and reality, and practical strategies for navigating apparent tensions between religious tradition and scientific discovery.

Maurice Bucaille's influential "Bucaillism" represents a prominent, albeit controversial, approach to science-religion harmony. In his widely read work "The Bible, the Quran, and Science," Bucaille (2003, pp. 234-245) argues that the Quran contains detailed scientific facts that would have been impossible for 7th-century knowledge to discover independently, thereby proving the Quran's divine origin through scientific verification. Critics note that this approach risks fundamental misinterpretation of both scripture and science, with Bucaille often cherry-picking convenient translations while ignoring passages that do not support his thesis.

The "Islamization of Knowledge" movement, pioneered by influential scholars such as Ismail al-Faruqi and Syed Muhammad Naquib al-Attas, aims to fundamentally reconceptualize modern sciences within an authentic Islamic epistemological framework that integrates revealed knowledge with empirical inquiry.

Contemporary Muslim philosophers of science, such as Nidhal Guessoum, advocate for a sophisticated middle ground between simplistic harmony and destructive conflict, respecting both scientific methodology and religious authority (Guessoum, 2011, pp. 123-145). Guessoum explicitly rejects both scriptural concordism, which forces modern scientific concepts onto ancient religious texts, and postmodern relativism, which dismisses science's legitimate truth claims about natural reality.

He maintains methodological naturalism within scientific practice while preserving metaphysical theism in the broader philosophical perspective, arguing that science and religion operate at fundamentally different levels of explanation and can provide complementary rather than competing insights. Guessoum proposes the principle of "layered explanation," where scientific and religious accounts complement each other in explaining different dimensions of reality rather than competing.

9.2 Christian Perspectives on Science and Faith

Christian engagement with science-faith questions offers instructive parallels and illuminating contrasts with Islamic approaches, demonstrating both universal human struggles to integrate scientific and religious knowledge and distinctive theological responses shaped by differing scriptural traditions and historical experiences.

Francis Collins, former director of the Human Genome Project and founder of the BioLogos Foundation, exemplifies successful scientist-believers who perceive no fundamental conflict between evolutionary science and Christian faith (Collins, 2006, pp. 142-156). Collins describes the structure and function of DNA as "the language of God" and views evolutionary processes not as an alternative to divine action, but as the divinely chosen method of creation.

The official position of the Catholic Church, expressed through papal statements and the Pontifical Academy of Sciences, formally accepts the theory of evolution while preserving fundamental theological doctrines about human dignity, spiritual significance, and the divine origin of the soul. Pope Francis's 2014 statement that God is not "a magician with a magic wand" but works through discoverable laws of nature reflects a sophisticated Catholic synthesis of scientific and theological understanding.

9.3 Philosophical Frameworks for Integration

Contemporary philosophers of science and religion have developed increasingly sophisticated frameworks for understanding the relationship between these crucial human knowledge domains, moving far beyond simplistic narratives of conflict toward nuanced analyses of how distinct systems of knowledge interact, complement, and potentially integrate while preserving their own distinctive methodologies and insights.

Ian Barbour's influential fourfold typology identifies four basic models of science-religion interaction that continue to shape academic and popular discussions. The conflict model views science and religion as fundamentally competing for the same explanatory territory. The independence model argues that science and religion address entirely different questions using incommensurable methodologies. The dialogue model seeks constructive engagement while preserving significant distinctions. The integration model attempts comprehensive synthesis (Barbour, 1997, pp. 145-167).

9.4 Critical Realism in Science-Religion Debates

Critical realism, advocated by scholars such as John Polkinghorne and Alister McGrath, offers a nuanced philosophical framework that has gained significant traction in science-religion debates. This approach argues that both science and religion legitimately seek truth about objective reality through distinct but potentially complementary methodologies and sources of knowledge.

10. Theological Evolution and Adam

10.1 Conceptual Framework

The innovative concept of "theological evolution" offers a sophisticated framework for understanding Adam's religious and spiritual significance without contradicting the compelling scientific evidence about human biological origins and development. This integrative approach draws a careful distinction between biological evolution and theological evolution.

10.2 Adam's Theological Characteristics

Islamic sources consistently attribute several remarkable characteristics to Adam that fundamentally distinguish him from both previous creatures and contemporary animals:

• Divine Spirit (Ruh): "Then He proportioned him and breathed into him from His [created] soul" (Quran 32:9). This divine breath represents infinitely more than mere biological life or physiological animation.
• Knowledge and Language: The divine teaching of names represents sophisticated conceptual knowledge enabling complex communication, cultural transmission, and symbolic representation.
• Moral Agency: Adam's appointment as vicegerent establishes comprehensive moral responsibility unknown to previous creatures or contemporary animals.
• Self-Consciousness: Adam and Eve's awareness of nakedness following their disobedience (Quran 7:22) symbolizes sophisticated self-consciousness.
• Religious Consciousness: Most fundamentally, Adam represents the first human to possess explicit consciousness of Allah (SWT) as creator.

10.3 Integration Models

Several sophisticated models have been proposed to integrate the theological understanding of Adam with scientific evidence about human evolution:

• Sequential Model: Proposes that biological evolution produced anatomically modern humans, followed by divine selection and spiritual transformation of specific individuals.
• Emergence Model: Emphasizes the gradual emergence of consciousness, morality, and spirituality through natural development guided by divine purpose.
• Archetypal Model: Interprets Adam as the divine ideal of human nature intended by Allah (SWT).
• Population Model: Interprets "Adam" as representing the first population to achieve full spiritual consciousness.

11. Future Horizons: Transhumanism and Human Enhancement

11.1 Transhumanist Vision and Implications

Transhumanism represents an influential philosophical movement advocating for the systematic use of advanced technology to overcome fundamental biological limitations that have historically constrained human existence. Leading transhumanist philosophers such as Nick Bostrom envision a revolutionary future where genetic engineering, sophisticated cybernetic implants, and advanced artificial intelligence systems combine to create dramatically enhanced beings transcending current human limitations (Bostrom, 2014, pp. 89-112).

11.2 Theological and Ethical Implications for Islamic Thought

Human Dignity (Karamah): Islam teaches inherent human dignity based on divine creation, spiritual endowment, and appointment as earthly vicegerents. "And We have certainly honored the children of Adam" (Quran 17:70).

Natural Order (Fitrah): The Islamic concept of fitrah suggests that humans possess a divinely ordained fundamental nature that should be preserved, not fundamentally altered.

12. Integrated Analysis: Jinn Corruption and Human Evolution

12.1 Conceptual Intersections of Theological and Evolutionary Processes

Classical Islamic narratives describing the jinn's vicegerency period and their eventual moral corruption present a fascinating example of free-willed sentient creatures failing to uphold their moral responsibilities on Earth. Strikingly, the evolutionary development of Homo sapiens reveals compelling parallels to these theological narratives during the critical period between 300,000 and 70,000 years ago, when anatomically modern humans emerged but had not yet developed sophisticated ethical consciousness.

The jinn's vicegerency period and acts of corruption are presented in Islamic literature as an example of sentient creatures with free will who failed to assume moral responsibility on Earth. These narratives are present especially in Al-Baqarah 2:30 and Al-Hijr 15:27, and are detailed in the works of exegetes such as Tabari, Ibn Kathir, Fakhr al-Din al-Razi, and Al-Ghazali. In the Quranic narratives about the creation of man, it is stated that the jinn, a type of creature living on Earth before Adam, caused corruption and shed blood (Al-Baqarah 2:30). In the classical exegeses of this verse, it is narrated that the jinn were sent by Allah (SWT) as vicegerents on Earth, but over time they rebelled by exceeding their natural state (Tabari, Tafsir al-Tabari, vol. 1, p. 210; Ibn Kathir, Tafsir al-Quran al-Azim, vol. 1, p. 99).

Similarly, in the evolutionary process of Homo sapiens, especially between 300,000 and 70,000 years ago, physically developed individuals emerged who had not yet developed ethical consciousness and collective responsibility. In this context, the narrative of jinn corruption and the relationship between early Homo sapiens' intra-group conflict, environmental destruction, and violent tendencies carry a strong metaphorical reflection. In modern science, it metaphorically corresponds to the period before man evolved into a conscious and responsible creature.

Jean Piaget, Lawrence Kohlberg, and Carol Gilligan, among the most important theorists in the field of moral development, have offered different perspectives on moral reasoning processes and stages. Kohlberg's six-stage model has been criticized for focusing solely on justice and neglecting other moral dimensions such as care and compassion, leading to the development of new approaches (Gilligan, 1982).

The field of moral development is currently experiencing a resurgence of theoretical and methodological innovation after emerging from the shadow of paradigmatic moral stage theory (Kretchmar, 2024). How moral decision-making occurs, how it matures over time, and how it relates to behavior is complex.

According to Tabari (839-913 AD), the jinn assumed the position of vicegerency on Earth, but jealousy, arrogance, and corruption spread among them; Allah (SWT) sent angels and commanded them to disrupt this structure (Tabari, Tafsir al-Tabari, I, pp. 212-215). Fakhr al-Din al-Razi interpreted this corruption as "moral decay, lust, anger, and arrogance" (Fakhr al-Din al-Razi, Mafatih al-Ghayb, vol. 2, p. 188). Al-Ghazali (IHYA, vol. 3, pp. 45-53) states that jinn mislead humans from their natural state through whispers, tricks, and means. Jinn, here, metaphorically refers to the animalistic and selfish dimensions of the self. This situation can be associated with the lowest stage of the self in Islamic mysticism, Nafs al-Ammarah (the soul commanding evil); for this stage represents a state where the individual succumbs to impulses such as lust, anger, and arrogance, and moral control is weak.

12.2 Comparative Framework of Theological and Scientific Narratives

Exegetical Narrative (Jinn)	Scientific Observation (Homo sapiens)	Interpretive Meaning
Corruption (fasad)	Intra-group conflict, massacre, resource war	Impulsive behavior, lack of control (Nafs al-Ammarah)
Bloodshed	Hunting, violence, hostility	Tendency to violence in the struggle for life
Arrogance and rebellion	Hierarchical competition, leadership struggle	Desire for dominance, ego development
Angelic intervention	Natural phenomena, climate change	External intervention, balancing factor
Vicegerency taken from jinn	Lack of ethical responsibility awareness	Not suitable for moral responsibility
Creation of Adam	Abstract thought, belief, language development	Beginning of moral consciousness and divine addressability (Transition to Nafs al-Lawwamah)

According to modern biology, Homo sapiens evolved in Africa approximately 300,000 years ago. However, the mental leap, i.e., humanity's ability to produce art, create religious symbols, and understand abstract concepts, occurred about 70,000 years ago. This period marks the appearance of Homo sapiens as a conscious creature (Henshilwood & Marean, 2003). This cognitive and moral leap gave rise to the human model capable of being addressed by divine messages. In religious texts, 'the creation of Adam' may coincide with this leap. This transition, from a Sufi perspective, may represent the ascent to the stage of Nafs al-Lawwamah (the reproaching soul); where the individual begins to realize their mistakes and engage in self-reflection, acquiring an internal moral control.

12.3 Timelines and Evolutionary Interpretations

Time Period (Approx.)	Evolutionary/Exegetical Event	Description
~7 million years ago	Separation from common ancestor with chimpanzees	Beginning of human evolution
~2 million years ago	Homo erectus emerged	Use of fire, stone tools
~300 thousand years ago	Homo sapiens emerged	Biological evolution of modern humans
~200 thousand years ago	Jinn's vicegerency (narration)	According to exegeses, they were on Earth as vicegerents
~100 thousand years ago	Jinn's corruption (angelic intervention)	They were punished by angels (according to exegeses)
~70 thousand years ago	Mental revolution	Language, symbols, abstract thought, art, belief system developed
~10 thousand years ago	Agricultural revolution	Settled life and first civilizations
~6 thousand years ago	Creation of Adam	Beginning of moral consciousness and divine addressability

This period is defined as the transition of Homo sapiens to "behavioral modernity" (Tattersall, 2012, pp. 102-117). During this process, humans exhibited complex sociological behaviors such as: symbolic art and necklaces (Blombos Cave, ~75,000 years ago), use of fire, tool development and organized hunting, group warfare and nomadic tribal raids, the role of competition in the disappearance of Neanderthals (Klein, 2009, pp. 525-540). Harari (2015, pp. 34-49) calls this period the "cognitive revolution" and states that emotions such as racism, lies, and fear determined social dynamics. In this period, the influence of Nafs al-Ammarah is particularly prominent on human behavior; individuals and groups are observed to act according to selfish desires, violent tendencies, and short-term interests.

12.4 Synthesis Through Quranic-Scientific Framework

The narrative synthesis between the jinn corruption accounts and the scientific understanding of early human evolution reveals several profound insights that enrich both religious and scientific understanding:

• Jinn corruption may represent more than a purely metaphysical narrative, serving instead as a sophisticated theological explanation for the chaotic moral structure that characterized Homo sapiens in the pre-ethical consciousness period when destructive impulses dominated human behavior.
• 'Angelic intervention' as described in traditional narratives provides a metaphorical interpretation of external regulatory factors, including natural disasters, climate shifts, and environmental pressures that shaped human evolutionary development.
• Adam's creation symbolizes humanity's pivotal transition to serving as true moral agents endowed with ethical responsibility and spiritual consciousness.

13. Conclusion and Judgment: Islamic Synthesis

13.1 Cosmic Education Process

This theory aligns with Islam's understanding of "the world as a place of trial." The verse "It is He who created death and life to test which of you is best in deed" (Al-Mulk 67:2) supports that humanity is in a "maturation process."

Moral development is a critical issue that always maintains its importance and needs to be reflected upon, both at individual and societal levels. Especially today, ethical sensitivities arising in the struggle with global problems show that humanity's moral evolution continues and promises hope for the future.

Although humanity's attainment of general moral maturity will span a longer period than the sum of individuals, and each individual's moral journey may differ, humanity as a whole is in a longer maturation process. Ontogenetic moral development refers to the level of moral maturity an individual acquires throughout their life, while phylogenetic moral development represents the average moral level achieved by the entire human species throughout history.

13.2 Promise of the Future

"Allah has promised those among you who have believed and done righteous deeds that He will surely grant them succession [to authority] upon the earth" (An-Nur 24:55) indicates the future mature state of humanity.

13.3 Ultimate Perspective

The hadith of Prophet Muhammad (PBUH) summarizes this process:

"This Ummah will be divided into seventy sects, all of them in Hell except one. The Companions asked: 'Which one is it, O Messenger of Allah?' He said: 'That which I and my companions are upon (the path)'" (Tirmidhi, Iman 18)

This hadith shows that humanity will pass through various evolutionary stages and eventually reach unity and maturity.

Addressing this topic as an academic article provides a valuable contribution to both scientific literature and societal awareness. Future research should delve deeper into the neurological foundations of moral development, its cross-cultural differences, and its application to global issues such as climate change (Dahl & Kim, 2014; Laible et al., 2019).

14. Synthesis and Conclusions

14.1 Divine Plan and Scientific Process

This theoretical framework synthesizes Islamic cosmology with modern scientific perspective, revealing the following conclusions (Nasr, 1976; Wilson, 1975):

• Cosmic Energy Cycle: All processes in the universe occur within energy cycles, and these cycles are manifestations of divine will (Al-Ghazali, 1095/1997).
• Gradual Development: Humanity is reaching moral maturity by passing through specific evolutionary stages (Pinker, 2011).
• Cosmic Civilization: In the future, humanity will establish a space civilization and fulfill its universal vicegerent role (Izutsu, 1983).

14.2 Practical Implications

The practical implications of this theory are:

• Education System: The fact that humanity is young indicates that education systems should be designed with patience and a long-term perspective.
• Social Policies: The understanding that current social problems are temporary and part of humanity's maturation process should be adopted.
• Technological Development: Investment in space technologies is of strategic importance for the future of humanity.

14.3 Reached Judgments

Integrated Analysis of Theological and Evolutionary Processes

• The corruption of the jinn is not merely a metaphysical narrative; it can be a representation of the chaotic structure of Homo sapiens in the pre-ethical consciousness period, i.e., the animalistic state dominated by Nafs al-Ammarah.
• 'Angelic intervention' in narrations is a metaphorical interpretation of external factors such as natural disasters and environmental regulatory elements.
• The creation of Adam symbolizes humanity's place in history as a moral agent and its ability to take responsibility. This period, consistent with humanity's transition to the stage of Nafs al-Lawwamah, marks an era where conscience and moral control come into play.
• Islamic literature and evolutionary biology can together make sense of humanity's inner transformation and societal morality, albeit with different languages.
• The energy cycle theory explains the relationship between energy transformation in universal processes and the triggering of new creation stages.
• The phylogenetic age hypothesis explains humanity's moral development in a way consistent with scientific timelines.
• The spiritual and mental leaps of the human species align with the concept of 'vicegerency' in both Quranic and scientific contexts.

14.4 Recommendations

It is evaluated that the term "natural human (Homo sapiens)" is more appropriate for Homo sapiens and other hominids on Earth before Adam, while "modern human communities (Homo sapiens sapiens)" is more appropriate for humanity on Earth after Adam.

The interactions of Homo sapiens and other hominids with jinn and with each other during the jinn's vicegerency period are critically important. The tendency of hominid groups to exhibit violence to the extent of bloodshed or the triggering of negative effects of jinn on these communities during the jinn's "causing corruption" process creates an important socio-theological dynamic.

14.5 General Conclusion and Judgment

Humanity, as part of a divine energy cycle, was first created from the Universal world soil collected from different geographies, reaching an "angelic" dimension with the breathing of the soul. Then it was subjected to trials on Earth; although currently in the "adolescence" stage (nafs al-ammarah), when it completes its spiritual development and reaches the "mutmain" and "lawwamah" stages, it will become a cosmic civilization that will both properly develop the Earth and make interstellar discoveries. This process, within the framework of Allah (SWT)'s decree and will, reveals humanity's evolution as a "young civilization on its way to cosmic maturity."

Conclusion: This theory, by combining Islamic cosmology with modern scientific perspective, reveals that humanity is a "young civilization on its way to cosmic maturity" and that this process occurs within the framework of Allah (SWT)'s decree.

15. Discussion

15.1 Criticisms and Limitations

This theoretical framework has some limitations:

• Empirical Data: The energy cycle theory has not yet been empirically tested.
• Time Scale: Phylogenetic age calculation includes approximate values.
• Cultural Differences: It is uncertain how the theory will be perceived in different cultures.
• Interdisciplinary Integration: Differences in terminology and methodology between different scientific disciplines may make the theory difficult to understand.
• Theological Diversity: Approaches to the theory may vary among different sects and schools of thought within Islam.
• Technological Uncertainty: The unpredictability of future technological developments makes space civilization projections uncertain.

15.2 Future Research Directions

Based on the results of this study, the following research areas can be suggested:

• Physical Energy Measurements: Physical research on how life energies are transformed at a cosmic level.
• Comparative Civilization Analysis: Comparative analysis of the developmental stages of different civilizations.
• Space Psychology: Examination of changes in human psychology in the space environment.

15.3 Compliance with Ethical Standards

In this research, Islamic ethical principles and scientific research standards have been observed. The study maintained the principle of objectivity in the synthesis of different disciplinary approaches. Furthermore, the ethical requirements of interdisciplinary research, namely transparency, accuracy, and academic integrity, were meticulously applied.

16. Conclusion

16.1 Final Conclusion

The theoretical framework proposed in this study offers an optimistic vision for the future of humanity by synthesizing Islamic cosmology with modern scientific perspective (Nasr, 1976; Pinker, 2011). The hypothesis that humanity is currently a "17-year-old young civilization" and will reach cosmic maturity in the future is supported by both religious texts (Holy Quran; Muslim, 817-875/1998) and scientific data (Wilson, 1975).

The investigation into pre-Adamite creatures and human origins represents a fascinating and complex intersection of religious thought and scientific discovery that continues to generate productive dialogue and intellectual development across multiple disciplines. Islamic sources offer a remarkable diversity of perspectives, ranging from the complete rejection of any sentient beings on Earth prior to Adam's creation to the elaborate affirmation of pre-Adamite jinn civilizations.

This comprehensive study has advocated for a sophisticated integrative approach that carefully acknowledges and respects both theological insights and scientific evidence, rather than attempting artificial harmonization or accepting inevitable conflict between religious and scientific ways of knowing.

The innovative concept of theological evolution offers a promising framework for meaningful integration, drawing a careful distinction between biological development and spiritual emergence. From this nuanced perspective, Adam represents the first theologically complete human endowed with divine spirit, moral agency, and conscious relationship with Allah (SWT).

The remarkable diversity of the Islamic intellectual tradition provides rich conceptual resources for creative engagement with contemporary challenges rather than merely defensive reactions to perceived threats. This approach views today's social and moral problems as temporary growing pains and predicts that humanity will establish a more mature, peaceful, and cosmic civilization in the future (Izutsu, 1983).

The ultimate insight emerging from this research may be that truth manifests through multiple complementary channels rather than solely from single authoritative sources. The Quranic command "Read" (iqra) - the very first word revealed to Prophet Muhammad (PBUH) - applies equally to both the book of revelation and the book of nature.

As humanity confronts unprecedented global challenges from climate change, biotechnology, artificial intelligence, and social inequality, wisdom from both religious traditions and scientific discovery will be not merely useful but absolutely essential for wisely navigating complex contemporary realities.

This study aimed to open new horizons in the synthesis of Islamic cosmology and modern scientific discoveries and to contribute to understanding humanity's position in its cosmic journey. Future research can support this theoretical framework with empirical tests and strengthen interdisciplinary dialogue.

Acknowledgements

I am grateful to the administrators of Van Yüzüncü Yıl University for enabling me to work in different disciplines, to the Van Yüzüncü Yıl University Scientific Research Projects Coordination Unit for supporting projects, and to the faculty members who accepted assistant consultancy in different branches. In particular, I would like to thank Dr. Sanem ŞEHRİBANOĞLU and Dr. Ömer FARUK ÖZDEMİR, with whom I shared my ideas regarding this study.

This article was partially prepared with artificial intelligence support in the preparation of sources and writing rules. I extend my gratitude to all engineers who contributed to this technology.

Disclosure of conflict of interest: The author declared no competing interests.

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