Ibn Khaldun And The Creative Evolution Of Life

By T.O. Shanavas, New Age Islam 18 March 2024 The Muslim belief that the human species originated from two individuals, Adam and Eve, and particularly the detail of Eve being created from Adam's rib, is a narrative that finds resonance across the Abrahamic faiths: Judaism, Christianity, and Islam. This narrative, deeply embedded within Judeo-Christian theology, indeed made its way into Islamic belief systems, though the mechanisms of this incorporation. The nuances of interpretation can vary. Ibn Khaldun, a renowned Islamic scholar, historian, jurist, and sociologist who lived from 1332 to 1406, indeed discussed the origin of humans in his monumental work, "The Muqaddimah." This comprehensive work, known for its pioneering analysis of the sociological, economic, and historical processes that shape human society, also delves into theological, philosophical, and scientific themes. The celebrated British historian Arnold J. Toynbee described the Muqaddimah as "the greatest work of its kind that has ever been created by any mind in any time" (Reference: Franz Rosenthal, Abridged edition of the Muqaddimah). Ibn Khaldun delves into the evolution of the popular Muslim narrative of creation, noting how it was influenced by the stories of creation found in the Torah, which were adopted and adapted by converted Jews and Christians. This blending of narratives shaped the development of currently prevalent Muslim beliefs surrounding creation. Ibn Khaldun's examination offers insights into the complex interplay of religious texts and traditions in shaping the story of creation of Eve from Adam‘s rib. Ibn Khaldun on Muslim Islamization of Jewish Story of Creation “[The early Arabs] had no books or scholarship [and] desert attitude and illiteracy prevailed among them. When they wanted to learn certain things that human beings are usually curious to know, such as the reasons for existing things, the beginning of creation, and secrets of existence, they consulted earlier People of the Book [Jews and Christians] about it and got their information from them…When they [Jews] became Muslims, they clung to the information they possessed, such as the beginning of the creation…Such men like Ka'b al-Ahbar, Wahb ibn Munabbih, and Abdullah ibn Salam, and similar people. The Qur’an commentaries were filled with material of such tendencies transmitted on their authorities. It is information that entirely depended upon them… The Qur’an interpreters were very rigorous in this respect. they filled the Qur’anic commentaries with such materials, which originated, as we have stated, with the People of Torah.” (Vol.2, page 445-446). Ibn Khaldun accepted "uniformitarianism" and his insights into the development of human races and the origins of species were remarkably advanced for his time. -------------------------------------------------------- Also Read: The Genetic Bottlenecks & Adam: Prophet Adam (s)‘s Role in Human History -------------------------------------------------------- Ibn Khaldun And Evolution Of Life ibn Khaldun suggested that human beings and the natural world are subject to change and transformation, influenced by the environment and other factors. Ibn Khaldun's observations pointed towards a nuanced understanding that human beings and their societies are products of a long history of transformations and adaptations. Ibn Khaldun's narration of the evolution and origin of humans as follows: “One should then look at the world of creation. It started out from the minerals and progressed, in an ingenious, gradual manner to plants and animals. The last stage of minerals is connected with the first stage of plants, such as herbs, and seedless plants. The last stage of plants such as palms and vines is connected with the first stage of animals, such as snails and shellfish which have only the power to touch. The word ‘connection’ with regard to these created things means that the last stage of each group is fully prepared to become the first stage of the next group. The animal world then widens, its species become numerous, and, in a gradual process of creation, it finally leads to man, who is able to think and reflect. The higher stage of man is reached from the world of monkeys, in which both sagacity and perception are found, but which has not reached the stage of actual reflection and thinking. At this point we come to the first stage of man (after the world of monkeys). This is as far as our (physical) observation extends.“ (Ref: Muqaddimah. Vol.1. Page 195). Centuries before the Renaissance of Europe aided by Islamic science and phylosophy, Ibn Khaldun brought to the attention of the world that “Physical circumstances and the environment are subject to changes that affect later generations; they do not necessarily remain unchanged.” (Ref: Muqaddimah. Page 173.) Centuries before Charles Darwin, Ibn Khaldun highlighted the significance of environmental changes and their impact on later generations, stating that "Physical circumstances and the environment are subject to changes that affect later generations; they do not necessarily remain unchanged." (Reference: Muqaddimah, Page 173). Ibn Khaldun's recognition of the dynamic nature of environmental factors and their influence on the evolution of species demonstrates his early insights into the concept of environmental adaptation and change, foreshadowing later theories of evolution. Molecular Biology of Ibn Khaldun According to Ibn Khaldun, species are not fixed but are subject to changes in response to their environment. He believed that the physical characteristics of organisms are determined by their "essence." Ibn Khaldun unriddled that the active nature (Kiyan) has the ability to generate substances and change essences, leading to a continuous transformation of essences in a natural order of ascent and descent (Ref: Muqaddimah.Vol.3, page 238). He described the evolution of species as a result of modifications in essence (genes) by nature: "The essences at the end of each particular stage of the worlds are by nature prepared to be transformed into the essence adjacent to them. This is evident in the transition from simple material elements to plants, and from plants to animals. Monkeys, for example, with their combination of cleverness and perception, are in a state of preparedness to transform into humans, who possess the ability to think and reflect. This readiness for transformation at each stage of existence is what we refer to when discussing the interconnectedness of different species“ (Ref: Muqaddimah. JVol.2. Page 422-423). If Ibn Khaldun were writing today, he might replace the term "essences" with "genome" or "DNA." He would likely express the idea as follows: "Nature prepares the genome (essence) of species to be transformed into the genome (essence) of adjacent species." Similarly, instead of stating that species are "transformed into the next stage by nature," he might say: "Gradual evolution can be explained by small genetic changes (mutations) within the species and the organization of this genetic variation through natural selection." This modern reinterpretation aligns Ibn Khaldun's concepts with contemporary scientific understanding of genetics and evolution. Even though Ibn Khaldun accepted the nature’s evolutionary process, he complimented with the statement, “This is how God proceeds with His servants—and verily, you will not change God’s way,” (Ref: Muqaddimah, Vol.1.Page 173) ------ Ref: Ibn Khaldun, Abdul Rahman (1332 to 1406). Muqaddimah. Translated by Franz Rosenthal. Princeton University Press. 1980. ------ T.O. Shanavas is a native of Kerala, but is now based in the USA. He is the author of “Islamic Theory of evolution of Evolution The Missing Link Between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!": Reconciling The Book Of Genesis, The Qur'an, And The Theory Of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. 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