Beyond Darwinism:

Roger Muhammad

In our last article, we ended on key quotes from Mr. Charles Darwin that seemed to point toward the racially charged ideological roots of his version of the theory of evolution. We used these arguments to support our grounds for refuting neo-darwinism as THE theory of evolution and as one of the cornerstones of the present educational and scientific paradigms..
But beyond that, we have a number of additional scientific grounds to call this theory into question. The reason is that at the core of its proposition, there are fundamental flaws to neo-darwinian theory, which the orthodox scientific community, in an attempt to uphold this theory as the Holy St-Peter’s Basilica of Science, is systematically trying to drown out and ignore.
In truth, Darwinism’s fight to survive as the fittest explanation for the origins of life stems from the inherent problem of design in nature itself. Despite all the efforts of the likes of Richard Dawkins or philosopher David Ruse – known as two of neo-Darwinism’s frontline cavalry – there is a growing anti-Darwinist rumbling happening among the scientific community.
For instance, new findings in fields like molecular, cell and systems Biology and Microbiology are generating more and more doubt among researchers, as well as the general public, questioning the validity of this particular brand or thesis of evolution.
Now, in light of the above, I would like to clarify something from the onset. As a Muslim, particularly as a follower of the Most Honorable Elijah Muhammad and the Honorable Minister Louis Farrakhan, I fully embrace the notion of Evolution in living organisms.
Not only is the concept of Evolution scientifically irrefutable, but to a Muslim, it is an article of faith, because Allah (God) Himself is called “The Evolver”, who nurtures creation, stage after stage, until it reaches eventual perfection.
So, the issue at hand is not about the notion of Evolution, itself. Rather, the real debate is about exactly how evolution takes place, in the first place. Here, with the histories taught to us by the Honorable Elijah Muhammad, a radically new anthropological perspective of Human Evolution is offered to the Black, Brown, Red, Yellow and White peoples of the planet.
At the core of this Teaching, then, is an entirely new worldview which, if proven to be right, naturally implies the rise of a new scientific and educational paradigm.
As I will attempt to show in an upcoming book entitled “Footprints of the Black Gods: A Molecular Anthropology of the Last 15,000 Years”, this paradigm corresponds with our original views on science as a people, before we were taken into slavery or were subjected to colonialism.
The neo-Darwinian paradigm, to which many of our Black Scholars subscribe, on the other hand, is the inheritance of an internal ideological clash within Western civilization, whose main religion, Christianity, has been at odds with scientific advancement for several centuries. This created a great chasm between Western religion and Western science.
We can understand the fears on the part of the scientific community in the West. But as Black People, taking on this fear and injecting it into an epistemological approach to teach Black History and Culture is unjustified. In fact, as a worldview so diametrically opposed to ours or to that of our ancestors, its use can even be said to produce yet another form of colonialism, albeit, of an intellectual kind.
Having said that, since our civilizations, historically, have never known a contradiction or dichotomy between science and religion, our adherence to this worldview further has the unfortunate effect of alienating us from the very ancestral legacy our Scholars are trying to restore and reclaim, in the first place. In fact, for our people, religion and science have always been complementary and mutually relevant.
When we witness Ancient Egypt’s portentous advancements in the fields of astronomy, mathematics, medicine, biology, chemistry, physics and even aerodynamics, considering the profound religious nature of this African civilization, we have before us the concrete testimony of the harmonious co-existence of science and religion.
Today, with the advent of what they call the New Physics, the position of our ancestors is reinforced by new epitomic discoveries in the field of Quantum Mechanics in particular.
For example, using Schrödinger’s equation, physicists have shown us how two (seemingly) contradictory outcomes are not (necessarily) mutually exclusive in the world of subatomic particles (A.K.A. the Unseen or Veiled Reality as the French Physicist D’Espagnat would call it). Among Ancient Africans and Asians, this perplexing paradox of reality has always been interwoven into our concept of spirituality.
As a consequence, scientists like Fritjof Capra and others are beginning to see how the worldview of Quantum Physics is becoming more and more congruent with the outlooks of Oriental Thought, Theology and Philosophy (our Ancient Worldview).
As another example, when Islam rose in the 7th century A.D, science once again flourished in the world as Arabs resurrected and synthesized the ancient scientific knowledge of the Egyptians (Africans), the Greeks (who had received this knowledge from Africa) and the Original Black Indians of South-East Asia.
This produced the basis for the later Renaissance, which the Honorable Minister Louis Farrakhan has alluded to on several occasions. In fact, Europe owes Islam and the Holy Qur’an its scientific progress as a civilization.
So, from a true African-Centered perspective, Darwinian anthropology, in trying to give a non-teleological alternative to Constantine’s version of Christianity, is not a relevant or suitable paradigm for us to use in trying to explain the origins of Man and Mankind.
To us as a people, as the Most Honorable Elijah Muhammad teaches, God has always been Mathematical and Mathematics have always been at the core of our view of God.