Category theory is a mathematical discipline, which facilitates the study of separate areas of formal endeavor from a highly abstract perspective.
This way commonalities occurring in often disparate fields of mathematics can be identified.
This in turn entails the fabulously marvellous advantage, that insights gleaned with blood, sweat and tears in one particular area can be carried over frolicsomely to another discipline, which is structurally sufficiently similar to the former.
To me — pray, take heed, I present exclusively, only and solely my individual and personal approach and understanding —, mathematics in toto signifies a type of category theory, which links Islamic theology with the sciences.
Applied to the question at hand, this leads to the subsequent realization.
For one, whatever is accessible to science, can be ultimately formulated mathematically with the employment of complex, intricate and often even intractable systems of differential equations as the constituents of formal models.
This maxim is applicable to the theory of evolution, too.
To my liking, though, three features are still lacking in order to render Darwin’s darling persuasive to me and the conceptual predicament is best captured by way of the subsequent three questions
What is consciousness and what areas in the brain represent it functionally?
How do genetical mutations give rise to consciousness at the human level?
What does the transition from inanimate to animate matter look like?
As long as there are no satisfactory resolutions to the inquiries at hand, I couldn’t be bothered to deviate from a literal comprehension of the theological episode involving Adam (AS) and Eve.
The holy Qur’an mentions, that Adam (AS) and Eve are the starting points of humanity.
Unless the evolutionary chain is covered without gaps from inanimate matter all the way through to human consciousness, there is no need for me to deviate from a literal reading.
Once the theory of evolution meets my scientific standards, mathematics as the category theory linking Islamic theology and the sciences kicks in.
This is precisely the moment, then, when I’d let go of a literal interpretation in favor of a highly mathematized one.
My argument would unfurl along the subsequently sketched line of reasoning.
Adam (AS) is alluded to as the first human being, first Muslim and first prophet in Islam.
This accumulation of firsts is indicative of an exegetical hint, that he is to be viewed as an instrumental template.
String theory makes mention of the Anthropic Principle, which asserts, that our universe harbors life, because the configuration of its natural constants and laws allows for the emergence of biological organisms.
All processes are created by Allah (SWT) and unfold according to the mathematical laws instituted by Him.
Thus, evolution, too, proceeds mathematically in accordance with specific formal rules.
Adam (AS) as a template for humanity thus signifies the sub-set of mathematical laws in the greater evolutionary scheme, which gave rise to the emergence of human beings.
Thus, depending on the sophistication of the theory of evolution, I either don’t break my pate at all and believe in Adam (AS) as a concrete and individual person or I take up a more abstract understanding, which renders Adam (AS) into the evolutionarily relevant mathematics.
All the while, the primary Islamic scriptures remain untouched, i.e. with zero alterations.
Only the focus of my interpretation shifts, which is legitimate in Islamic theology.
Theologically Muslims are supposed to advance, develop, evolve, hone and refine their interpretative comprehension continually.
To me, as a Muslimah, there is zero animosity and friction between Islam and the sciences.
I have been brought up on the foundation of the conviction, that Islam is the religion of knowledge.
Whatever scientific insights are gleaned and sufficiently persuasively and robustly bolstered, I’m more than confident, that via the bridge provided by mathematics I can reconcile at all times my Islamic faith with the scientific variant of rationality.
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