According to Atheists, Living Things Have A Faulty and Incomplete Structure.

        Prof. Dr. Âdem Tatlı 

A fault does not exist in creation but it exists in the thoughts of atheists.

            Atheist biologists and positivist philosophers claim that man emerged coincidentally as a result of random natural events. According to them, man is not a perfect creature. He is a faulty living thing with some useless organs remaining from low-structured living things. They mean to say that if man were the work of a creator, it would be perfect, not faulty. 

100 years ago, atheist biologists listed about 150 organs that were useless hence, that were inherited from the previous ancestors of man. The appendix, epiphysis, pituitary glands and coccyx were among the most remarkable ones. However, the researches showed that they were not useless organs, on the contrary, they had some very important functions for the health of man; and they were removed from the list of unnecessary organs.[1>

However, some materialist biologists who regarded atheism as their profession continue to explain the existence of man with the positivist philosophy based on atheism. They regard some organs whose functions are not known fully as unnecessary. They cannot understand the existence of some illnesses that man suffers and they use this fact as evidence that there exists no creator and that man emerged coincidentally from low-structured living things. Some of their claims regarding the issue are as follows:

1. Children cannot pass gas for a few months when they are born,

2. The shortness of the Eustachian tube between the inner ear and the mouth in children causes inner ear disorders,

3. Urinary tract diseases are observed due to the shortness of the canal that connects the urinary bladder in children compared to adults,

4. The existence of penis foreskin,

5. Lack of vitamin D in human breast milk,

6. Tooth decay in man and the existence of wisdom tooth,

7. Osteoporosis,

8. Prostatitis observed in old people,

9. Uterine cancer and breast cancer observed in women,

10. Spine diseases,

11. Inguinal hernia observed in some people,

12. Incessant questions like why the Creator did not provide us with more kinds of fruit and vegetables although there are about 400.000 kinds of plants and why he gave us the tomato, peach, apple and orange in the form of wild fruit. 

            The summary of questions like: What is the wisdom and reason why all creatures primarily man was created? Scientific information cannot answer those questions. That is, questions like why man was created, why diseases were created cannot be answered by scientific information, that is, by laboratories, but by heavenly sources.    

Atheist thinkers answer those questions by adding some philosophical interpretations, and they present it as if it is scientific information through the gift of gab. What they do is uttering some theories and interpretations about metaphysics based on their own understanding and belief.  

Here, the fault does not lie in the creation of man but in the thoughts of the atheists, materialist philosophers and evolutionists who do not know Allah and the Prophet and who cannot be friends of Allah.

          Atheist thinkers regard themselves as officials appointed to arrange the world

According to atheist scientists, if there is a creator, diseases and faults like mentioned above and similar ones must not exist. The view that they put forward as “faults in the universe” is not something new. It has a long history. According to this view, if there were a designer that plans the beings in the world, then everything would have to be created faultlessly. However, some things do not take place as the evolutionists think. This view, which is defended by some atheist thinkers and positivist philosophers, is sometimes put on the agenda; some people want to use it as a scientific disguise for the view of denying the existence of divinity.[2>

Atheist thinkers regard themselves as if they are engineers appointed to arrange the structure and shape of the world; they regard systems and arrangements that are not deemed reasonable by their mind and reason as useless and unnecessary. One of them dares to say,

“Why are there not four hundred thousand kinds of fruit although there are four hundred thousand kinds of plants?” If there were four hundred thousand kinds of fruit, this time he would ask, “Why are there four hundred thousand kinds of fruit?” As a matter of fact, that atheist thinker puts forward another question and says, 

“If there is a creator, why does he give the fruit in the form of wild plants? Why does he not improve them?” He talks as if he would accept the existence of a creator if the fruit were as he wanted. You receive the title of a scientist by improving them; what job would you do if he Creator had given the fruit as improved fruit?  You do not ask any body about the arrangements you make in your small garden; why should Allah ask you what and how to do in the universe?

The universe is the property of Allah. He does what He wishes in his property. “Allah doeth what He willeth[3>.

            Here, the duty of the scientist and scientific information is to study the structures and features of the beings. Questions like, “Who created them?”, “Why did He create them?” and “What is the wisdom behind their creation?” are answered by metaphysical and philosophical views not by scientific information. Here, some scientists present their views that are based on metaphysics and philosophy as scientific information through the gift of gab.  

He who does knows; he who knows talks

Specialization is important in every issue. The expert or the specialist knows an issue best. “He who does knows; he who knows talks.” It is a general principle. The producer or the programmer has the right to speak about the computer.

The report of two qualified engineers is valid for a building, not the view of a thousand doctors. The report of two doctors not the diagnosis of a thousand engineers is valid for a patient. Why? Because they are specialized in their professions. Atheist philosophers, materialist and atheist biologists do not have the right to speak about the aim and targets of creation and life in the hereafter.

Only Allah, who created man, His Messenger, who learned from Him and those who follow the Messenger of Allah can speak about the creation, nature and future of man because they are specialized in the issue.

The main issue underlying the questions above is the claim that the structure of the universe and especially man is not perfect but coincidental and faulty.

Here, the important question is this:

—What is the criterion for faultlessnes?

The perfection or faultiness of a being or tool depends on the aim it is designed for. for instance, the aim of producing a refrigerator is definite. The master that produces the refrigerator knows and informs others why it is produced and what it is designed for. If you think that the purpose of a refrigerator is to wash the laundry and look at it like that, you will find many defects in the refrigerator.

          According to atheist evolutionists, all of the desires and wishes of man, who will decay and disappear when he dies, must be realized in this world. According to them, man must never be ill and he must not have anything missing.   

However, taking into consideration the troubles while studying, taking exams, and in the process of nutrition and accommodation, the evaluation whether education is useful or useless for a student cannot me made while he is still a student because the aim has not been reached yet and it is not time for the fruit of the education yet. The fruit of the troubles experienced during the process of education is the diploma and the benefits brought about by that diploma.

The Creator informs us that He has planned all of the desires and wishes of man based on the life in the hereafter and that the life in this world cannot satisfy his wishes and desires. Therefore, it is wrong to evaluate man based on the life in this world because his talents and abilities in him will develop and their fruit will be received in the hereafter. The hardships, diseases and troubles suffered in this world may save the eternal life of a person. Therefore, the development of some abilities necessitates tests like disease, hunger, richness, poverty, and patience. The result of those tests will be seen in the hereafter.    

Allah reminds us in a verse that the life in the world is a place of play and amusement:

What is the life of this world but play and amusement? But best is the Home in the Hereafter, for those who are righteous...[4>

In another verse, He states that the life of the world is deceptive:

 “…The life of this world is but goods and chattels of deception.[5>

Then, for such as had transgressed all bounds, And had preferred the life of this world, The Abode will be Hell-Fire.[6>

That is, the real life in the sight of Allah is the life in the hereafter. All of the feelings in man were given to him to gain the life in the hereafter and they were programmed in accordance with it. It is stated that this world is a place of trial and testing and hence there will be diseases and troubles here.

And know ye that your possessions and your progeny are but a trial...[7>

Every soul shall have a taste of death: and We test you by evil and by good by way of trial.[8>

He Who created Death and Life, that He may try which of you is best in deed…[9>

Before thee We sent (Messengers) to many nations, and We afflicted the nations with suffering and adversity that they might learn humility.[10>

And when I am ill, it is He Who cures me.[11>

In a hadith the Prophet says, “Those afflicted with the severest trials are the prophets, then the saints and those like them.” Foremost the Prophet Job (Ayyub) (pbuh) and the other prophets, then the saints, then the righteous, have regarded the illnesses they have suffered as sincere worship, as gifts of Allah; they have offered thanks in patience[12>.

    If those who complain about tooth decay and prostatitis in man do not know Allah, do not fulfill His orders and do not know the Prophet, they have such a spiritual disease that the earth and the sky will tremble at the thought of it if they.

       The reason why man was created

      Allah states the aim of creation of man as worshipping and serving Him:

I have only created jinn and men, that they may serve Me[13>.

That is, the wisdom behind man’s being sent to this world is to know his Creator, to believe in Him and to worship Him. However, the aim and purpose of life for the materialists, atheist philosophers and evolutionists is the life in this world.   

According to materialist evolutionists, the aim of the creation of all living things especially human beings is to serve their own selves. However, if the wisdom behind the creation of man regarding himself is one, the wisdom regarding the Creator is ninety-nine.     

The owner of a house has the right to arrange his house however he wishes. He designs his house in a certain way based on some reasons. It is normal that we might not know the reasons why he designs his house in a certain way; similarly, there will be some reasons and aims known by Allah regarding the living things especially human beings that He created. We do not know fully the reasons why someone has made some arrangements in his house; similarly, we do not know the reasons why Allah, who is the Knower of All, the All Powerful, makes certain arrangements in the universe; does the fact that we do not know them mean that the beings in the universe are unattended?  

To regard that the universe is ownerless originates from the state of not knowing it well.


[1> Richard, M. Shattering the Myths of Darwinism. Trns. İ. Kapaklıkaya. Son Tartışmalar Işığında Darwinizm’in Mitleri. Gelenek Yayıncılık, İstanbul, 2003.

[2> Miller, K. R. Life’s Grand Design. Technology Review, February/March, 1994, p.29-30.

[3> Ibrahim, 27.

[4> al-An’am, 32.

[5> Aal-i Imran, 185.

[6> an-Naziat, 37-39.

[7> al-Anfal,28.

[8> al-Anbiya, 35.

[9> al-Mulk, 2.

[10> al-An’am, 42.

[11> ash-Shuara, 80.

[12> Nursi, B.S. Lem’alar. Sözler Yayınevi, İstanbul, 1976, p. 201.

[13> az-Zariyat, 56.


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