Presented by Zia H Shah MD

Audio summary: Islamic Law vs Molecular Fossils:

Abstract

The intellectual intersection of Islamic theology and biological science remains one of the most vibrant and contested arenas of modern religious thought. This comprehensive research report examines the divergent perspectives of two seminal figures in the contemporary Muslim landscape: Dr. Muhammad Tahir-ul-Qadri, a world-renowned authority on Islamic jurisprudence and classical sciences, and Dr. Zia H. Shah MD, a clinical physician and theologian specializing in the harmony between Quranic revelation and empirical science. Through an exhaustive biographical review and a comparative analysis of their stances on evolution and common ancestry, this report identifies a fundamental shift in methodology. Dr. Qadri’s framework is predominantly legalistic and traditional, treating Darwinian evolution as a tentative “theory” that lacks the requisite evidentiary support to challenge the ontological uniqueness of the human species. In contrast, Dr. Shah proposes a “Guided Evolution” paradigm, rooted in molecular biology and genomic architecture. By synthesizing data from human endogenous retroviruses (HERVs), pseudogenes like the GULO gene, and the intricate developmental biology of the placenta, Dr. Shah argues that common ancestry is a “fool-proof” reality directed by Divine Providence. This report further explores the aesthetic dimensions of their work, analyzing the role of beauty and mathematical elegance in the natural world as markers of a purposeful Creator. The analysis culminates in a thematic epilogue that reflects on the implications of these two paradigms for the future of the Islamic science-religion dialogue.

Biographical Foundations of Dr. Muhammad Tahir-ul-Qadri

Dr. Muhammad Tahir-ul-Qadri was born on February 19, 1951, in Jhang, West Punjab, Pakistan, into a family distinguished by a lineage of Islamic scholarship and spiritual leadership. His father, Farid-ud-Din Qadri, was a polymath—a physician, Sufi poet, and religious scholar—who emphasized a dual-track education for his son, blending the rigors of classical Islamic instruction with the intellectual breadth of secular sciences. This early exposure was pivotal; Qadri attended the Sacred Heart School, a Catholic mission institution in Jhang, where he achieved fluency in English and gained early exposure to Christian theology, a background that would later facilitate his extensive work in interfaith dialogue.   

By the age of 12, Qadri was already deeply immersed in formal Islamic studies, traveling to Medina to enroll at Madrasa al-‘Ulum ash-Shar’iyya, located in the historic residence of Abu Ayyub al-Ansari. His pursuit of sacred knowledge (talab al-ilm) led him on a vast journey across the Islamic world, including stays in Makkah, Baghdad, Syria, Lebanon, and Morocco. During this period, he studied under more than 500 eminent scholars, receiving a staggering array of ijazas (authorities) and isnads (chains of transmission) in branches of knowledge such as Hadith, tafsir (exegesis), and fiqh (jurisprudence). Notably, he received the authorities of the Maliki family of Hijaz through Sayyid Muhammad ‘Alawi al-Maliki, bridging his education with the heartlands of Islamic tradition.   

Qadri’s academic achievements in the secular sphere are equally remarkable. At the University of the Punjab, he earned a Master of Arts in Islamic Studies in 1972, receiving a Gold Medal for his performance, followed by a Bachelor of Laws (LLB) in 1974. He later completed a PhD in Islamic Law in 1986, focusing on the constitutional and jurisprudential frameworks of the Islamic penal system. His professional career at the university was meteoric; he became the youngest professor in its history, teaching British, American, and Islamic constitutional law, while serving on the university’s highest governing bodies, including the Syndicate and the Senate.   

His influence expanded into the legal and political domains of Pakistan. He served as a Jurist Consult on Sharia law for the Supreme Court and the Federal Shariat Court, influencing landmark rulings on issues ranging from gender equality in blood money (diya) to the nuances of blasphemy laws. In 1980, he founded Minhaj-ul-Quran International (MQI), which has since grown into a global organization in over 90 countries dedicated to promoting peace, interfaith harmony, and classical Islamic education. His political career included a term as a member of the National Assembly after founding the Pakistan Awami Tehreek (PAT) in 1989. Globally, he is perhaps best known for his 600-page fatwa against terrorism and suicide bombing, a work that utilized classical texts to delegitimize extremist ideologies.   

Biographical Attribute	Details for Dr. Muhammad Tahir-ul-Qadri
Birth	February 19, 1951; Jhang, Pakistan
Education	PhD in Islamic Law; MA in Islamic Studies (Gold Medal); LLB
Traditional Training	500+ ijazas in Hadith and classical sciences across the Muslim world
Key Positions	Professor of Law (Punjab University); Jurist Consult (Supreme Court of Pakistan)
Foundations	Minhaj-ul-Quran International (1980); Pakistan Awami Tehreek (1989)
Major Works	Fatwa on Terrorism; 1,000 authored books; 6,000 lectures

Biographical Profile of Dr. Zia H. Shah MD

Dr. Zia H. Shah MD represents a contemporary synthesis of clinical medicine and theological inquiry. As a practicing physician based in Upstate New York, Dr. Shah specializes in Pulmonary Medicine and Sleep Disorders. His professional background as a physician informs his analytical approach to religious texts, allowing him to bridge the epistemic gap between the observed truths of the natural world and the revealed word of the Quran. He serves as the Chief Editor of The Muslim Times, a digital publication with a substantial global following, and is the founder of the blog The Glorious Quran and Science, which acts as a repository for his extensive writings on the intersection of faith and empirical evidence.   

Dr. Shah’s intellectual lineage is characterized by a radical pluralism. He famously articulates his identity by stating, “I am a Jew, a Catholic, a Christian, and a Muslim,” a manifesto against sectarianism that reflects his deep engagement with the universal monotheistic heritage. This perspective was shaped by his decades of medical practice in a Catholic hospital and his study of Jewish scholarship, Christian philosophy, and Western science. He draws significant inspiration from Muhammad Asad, the Austrian-Jewish convert to Islam, and Maurice Bucaille, the French physician known for highlighting the scientific content of the Quran.   

As the Chair of Religion and Science for the Muslim Sunrise, the oldest Muslim publication in North America, Dr. Shah has authored more than 400 articles. His work focuses on “Wrong Theology”—the idea that conflict between science and religion is not inherent to the texts but is a product of flawed interpretation. He revitalizes the “Two Books” theory, positing that God is the author of both the Book of Scripture and the Book of Nature, and therefore the two cannot conflict. His methodology emphasizes Tadabbur (deep reflection) and Tafakkur (contemplation), viewing natural phenomena as Ayat (signs) of the Creator.   

Beyond his theological work, Dr. Shah is a staunch advocate for human rights, sectarian unity, and interfaith dialogue. He utilizes his platform at The Muslim Times to address issues such as racism, slavery, and women’s rights, arguing that a scientific understanding of humanity—as a single species sharing a common African ancestor—supports the Quranic mandate of human equality. His expertise in sleep medicine even informs his exegesis, as he interprets sleep as a “little death” and a daily proof for the possibility of the Resurrection.   

Biographical Attribute	Details for Dr. Zia H. Shah MD
Professional Field	Physician (Pulmonary and Sleep Medicine); Upstate New York
Editorial Roles	Chief Editor, The Muslim Times; Chair of Religion & Science, Muslim Sunrise
Digital Platforms	The Glorious Quran and Science (thequran.love)
Key Philosophical Framework	“Two Books” Theory; Radical Pluralism
Literary Output	400+ articles on Islam, Science, and Secularism
Advocacy Areas	Universal Human Rights; Sectarian Unity; Science-Religion Harmony

Tahir Qadri’s Perspective: Evolution as a Theoretical Construct

The views of Dr. Tahir-ul-Qadri on the subject of biological evolution are articulated through a framework of skepticism regarding the empirical finality of Darwinian thought. In his lecture “Dr. Prof. Muhammad Tahir ul Qadri on Darwinism and Evolution,” he establishes a clear distinction between what he terms scientific “theories” and religious “creeds” (Aqeeda). His position is rooted in a traditional defense of human exceptionalism and a critique of the morphological evidence for common ancestry.   

The Epistemological Status of Darwinism

Qadri emphasizes that evolution, particularly in its Darwinian and post-Darwinian forms, remains a “theory” rather than an established scientific fact. He argues that science and medicine are fundamentally comprised of shifting “perspectives” and “theories” that are subject to constant revision and change. This variability is contrasted with Islam, which he defines not as a mere ideology but as an absolute and unchanging faith. From this viewpoint, the perceived truth of a scientific theory today does not guarantee its validity tomorrow, and therefore it cannot override the ontological claims of scripture.   

Rejection of Common Ancestry

Qadri explicitly rejects the proposition that humans share a common ancestor with apes or monkeys. His rejection is supported by several key arguments:   

1. Scientific Dissent: Qadri cites a group of approximately 50 leading Western scientists who have recently rejected Darwinism based on new research published in the United States. He claims that these findings, while appearing in specialized journals, have yet to be integrated into mainstream textbooks in the West or in Pakistan, suggesting a gap between cutting-edge research and popular education.   
2. The “Missing Links” Critique: He addresses the concept of transitional forms, or “missing links,” which evolutionary biologists use to connect human ancestors with other primates. Qadri asserts that when these links are claimed to be found, closer scientific inspection often reveals them to be purely human structures rather than transitional hybrids. This leads him to conclude that the fossil record does not support a continuous biological link between humans and apes.   
3. Human Uniqueness: For Qadri, the human species occupies a distinct category of creation that is not biologically derived from non-human animals. His arguments focus on the preservation of a “purely human structure” throughout history.   

Zia H. Shah’s Perspective: The Case for Guided Evolution

Dr. Zia H. Shah MD presents a counter-narrative that embraces the biological reality of evolution while maintaining a strictly theistic framework. He argues that the evidence for evolution, specifically the common ancestry of all life forms, is “fool-proof” and is best demonstrated not through fossils, but through the microscopic data of molecular biology.   

Molecular Evidence for Common Ancestry

Shah posits that every gene and protein in the human body serves as a molecular fossil proving our evolutionary heritage. His case for common ancestry includes:   

• Universality of the Genetic Code: All known organisms utilize DNA and a nearly identical genetic code to translate nucleotide sequences into proteins. Shah interprets this as evidence of a single common origin for all life on Earth.   
• Protein Homology (Cytochrome c): He cites the protein cytochrome c, essential for cellular respiration, which shows remarkable sequence similarity between humans, chimpanzees, and even yeast. This molecular conservation across vastly different species is seen as a clear indicator of shared ancestry.   
• Pseudogenes (GULO Gene): Shah emphasizes the role of pseudogenes—non-functional remnants of once-active genes. He uses the GULO gene, which is required for vitamin C synthesis, as a primary exhibit. While functional in many mammals, it is a non-functional “molecular fossil” in humans and other primates, suggesting a common ancestor where the gene first lost its function.   
• Gene Duplication and Globin Families: He points to processes like gene duplication, which allowed for the evolution of the globin gene family, leading to the diverse forms of hemoglobin and myoglobin necessary for complex life.   

The Mechanism of Guided Evolution

Shah distinguishes his view from “blind evolution” (the atheistic perspective that evolution is an unguided, random process) by proposing “Guided Evolution”. He argues that while the natural mechanisms of mutation and selection are real, they are subtly directed by Divine Providence to achieve ordained outcomes.   

He aligns this with the Quranic concept of creation in “stages” (Qur’an 71:14: “He created you in stages”) and the idea that God “perfected everything He created” (Qur’an 32:7). In this paradigm, “perfection” is not a static state but an optimal adaptation achieved through an unfolding evolutionary journey. Evolution is seen as God’s “method of creation,” where the initial conditions and laws of nature—and perhaps subtle influences on mutations—ensure that life attains its divinely intended forms.   

Core Concept	Dr. Muhammad Tahir-ul-Qadri	Dr. Zia H. Shah MD
Stance on Evolution	Rejects Human-Ape Ancestry	Accepts Universal Common Ancestry
Evidence Foundation	Morphological/Fossil Gaps	Molecular Biology/Genetics
Classification	Evolution as an “Unproven Theory”	Evolution as “Fool-Proof Evidence”
Ontology of Man	Distinct, Discontinuous Creation	Spiritual Milestone in Continuous Lineage
Divine Role	Direct, Non-Evolutionary Creation	Guided Evolution through Providence

The Viral Architect: HERVs and the Development of the Brain and Placenta

One of the most innovative aspects of Dr. Shah’s argument for Guided Evolution involves the role of Human Endogenous Retroviruses (HERVs). Approximately 8% of the human genome consists of ancient viral DNA, remnants of infections that occurred millions of years ago in our ancestors.   

Domesticating the “Other”

Shah argues that these viral sequences, long dismissed as “junk DNA,” were “domesticated” by our cells to perform critical functions. He frames this as a “chimeric assembly,” where human identity is built upon the captured genetic hardware of ancient pathogens. From a guided evolution standpoint, this suggests a “Master Designer” who embedded resilience and potential into the genome to be unmasked at the right time.   

The Placenta as a Case Study

The development of the mammalian placenta is a primary example of this viral architecture. Scientists have discovered that syncytin proteins, which allow for the fusion of placental cells into the syncytiotrophoblast (a layer essential for nutrient exchange and immune tolerance), are derived from ancient retroviral envelope genes. Shah asks: “Placenta From A Retrovirus: Accident Or Guided Evolution?”. He argues that the repurposing of a viral “intruder” into an indispensable contributor to human life is a clear sign of divine convergence and intentional design.   

Brain Architecture and Language

Shah further explores how HERV sequences contributed to the human brain’s complexity and the evolution of language. He suggests that retroviral insertions may have acted as genetic “switches” that enabled the Blossoming of cognitive capacity. In this narrative, what appears to be a “chance” infection in the eyes of blind evolution is viewed as a “Providential hand” steering the genomic ecosystem toward the creation of a self-aware being capable of accountability.   

Beauty as a Theological Signpost

Dr. Shah extends the argument for Guided Evolution into the realm of aesthetics, positing that the “aesthetic richness” of the natural world is a sign (Ayat) of the Creator. He contends that if evolution were truly blind and random, the world should be “tasteless”; instead, it is “saturated with beauty”.   

Mathematical Elegance and Symmetry

Shah highlights the “startling bias” toward symmetry and mathematical order in nature—from the Fibonacci sequence in sunflowers to the spiral structures of galaxies. He cites physicist Paul Dirac’s remark that “God used beautiful mathematics in creating the world,” arguing that these patterns are not strictly required for survival and thus point to an “intentional planning” by an Artist-Creator.   

Biological Masterpieces: Fireflies and Butterflies

• Fireflies: Shah describes the firefly’s bioluminescence as a marvel of “engineering excellence” that is nearly 100% efficient. He interprets the synchronous light shows of fireflies as an aesthetic excess that points to a Creator who is Himself “The Beautiful” (Al-Jamīl).   
• Butterflies: The evolution of butterflies, from moth-like ancestors approximately 100 million years ago, is presented as a “living commentary” on Quran 32:7. Shah views the complex photonic lattice structures in the wings of Blue Morpho butterflies as “tiny artworks” crafted by the laws of physics, which are themselves signs of a Lawgiver.   

Aesthetic Transcendence

For Shah, the awe inspired by a sunset or a mountain range serves an “anagogical function,” leading the mind and soul toward the infinite beauty of God. This “aesthetic transcendence” acts as a bridge between the physical world and a transcendent spiritual reality, provoking a “nostalgia for God” in the observer.   

Comparative Analysis: The “Two Books” vs. Classical Jurisprudence

The fundamental contrast between Qadri and Shah lies in their methodological starting points. Qadri’s worldview is dominated by classical Islamic sciences and law, where the preservation of established creed (Aqeeda) takes precedence over scientific theories that are perceived as fluctuating. His approach is defensive of human uniqueness, viewing any attempt to link humans to animals as a challenge to the special status granted to Adam in the Quran.   

Shah’s worldview is characterized by the “Two Books” theory—the belief that the Word of God (Scripture) and the Work of God (Nature) are unified. He argues that since God is one, truth is unified; any conflict between the two is a result of human error in interpretation. He embraces scientific discoveries—from the Big Bang to evolution—as affirmations of divine wisdom. His methodology treats the study of nature as an act of worship, similar to the “Golden Age” of Islamic science.   

The Anatomy of Common Ancestry

While Qadri looks for gaps in the fossil record to maintain the separation of species , Shah looks into the DNA sequence to find the shared “paragraphs” of life. This represents a shift from morphological observation to molecular analysis.   

Area of Evidence	Qadri’s Evaluation	Shah’s Evaluation
Fossil Record	Focus on “Missing Links” as failed proofs	Progressive stages from simple to complex
Genetic Similarity	Not addressed as a primary proof	Universality of DNA as proof of one origin
Embryology	Traditional focus on ‘Alaqah (clot)	Placenta as an evolved, guided bridge
Junk DNA	Generally ignored in traditionalist discourse	HERVs as “Viral Architects” of complexity
Biogeography	Not utilized in theological argument	Camel phylogeny as proof of diversification

Second and Third-Order Insights: The Implications of Guided Evolution

A deeper analysis of these two perspectives reveals significant implications for the future of Islamic theology and its engagement with modernity.

From Discontinuity to Continuity

Qadri’s emphasis on discontinuity—the idea that the human structure is uniquely created and not shared with other species—reflects a desire to protect the moral and spiritual status of humanity. However, this stance risks placing the faith in a “conflict” position with increasingly solid genomic data. Shah’s approach of continuity—where the “human” is a spiritual and cognitive milestone in a long biological chain—allows for a synthesis that respects both the scripture and the science. He reinterprets the creation from “clay” as the inorganic origin of life (abiogenesis) and the “perfected form” as the result of a divinely guided evolutionary journey.   

The Holobiont Genome and Collective Identity

Shah’s focus on the “holobiont nature” of the human genome—as a chimeric assembly of host and viral DNA—challenges traditional philosophical understandings of individuality. If we are, as he suggests, “descendants of viruses as much as we are descendants of primates,” then the biological “self” is actually a collaborative masterpiece. This third-order insight suggests a biological basis for a more inclusive, pluralistic theology, mirroring Shah’s own “Jew-Catholic-Christian-Muslim” identity.   

The Logic of Resurrection

Shah utilizes the placenta as a “parable written in tissue” to argue for the afterlife. He reasons that if God created the “first act” (mammalian pregnancy) through such complex and guided stages, then the “second act” (resurrection) is logically plausible. This transforms a biological organ into a theological signpost for accountability. Qadri, while also believing in the afterlife, relies on the authority of the creed and traditional texts rather than seeking empirical analogies in the biological process.   

Scientific Exegesis as a “Perpetual Miracle”

Shah views the scientific concordances in the Quran as an “intellectual miracle” that is more enduring than the transient miracles of past prophets. By adopting “Bucaillism” (the worldview that the Quran contains no errors against established science), he seeks to present Islam as the most rational and science-friendly faith. Qadri’s focus on the Aqeeda as absolute and science as theoretical represents a more cautious, “non-overlapping magisteria” (NOMA) approach, even if he does not use that term.   

Scientific and Mathematical Reflections in Shah’s Work

Dr. Shah frequently utilizes scientific notation and mathematical concepts to illustrate the fine-tuning of the universe and the complexity of life. While not presenting formal proofs in the snippets, his work aligns with the mathematical elegance found in physical laws.

For example, the “Cosmic Beauty” he discusses can be represented by the sensitivity of the cosmological constant Λ:

Λ≈10−122Gℏc3​

Shah argues that the extreme precision required for a universe that supports life is a sign of a “Master Artist”. Similarly, the Fibonacci sequence Fn​=Fn−1​+Fn−2​, which he finds in sunflowers and DNA, is used as an aesthetic marker of divine order in biology.   

In his analysis of the placenta, the “Horizontal Gene Transfer” of syncytin proteins can be viewed as an evolutionary jump that natural selection acts upon, but which Guided Evolution interprets as an intentional insertion:

Ghost​+Gviral​Selection+Providence​Functionplacenta​

where Ghost​ is the ancestral host genome and Gviral​ is the retroviral insertion.   

Thematic Epilogue: The Convergence of Horizons

The divergent paths of Dr. Muhammad Tahir-ul-Qadri and Dr. Zia H. Shah MD represent a microcosm of the broader Islamic struggle to integrate modern knowledge with ancient wisdom. Dr. Qadri’s path is that of the Preserver—utilizing the vast tools of classical jurisprudence and constitutional law to protect the integrity of the faith from perceived external threats. His rejection of evolution is a defense of the human soul as a distinct, divinely breathed entity, unmoored from the animal kingdom.   

Dr. Shah’s path is that of the Synthesizer—utilizing the tools of clinical medicine and molecular biology to reclaim the natural world as the “other Book” of God. His “Guided Evolution” is not a surrender to materialism, but an expansion of theism. By seeing viruses as “architects” and beauty as a “homing beacon,” he offers a vision of Islam that is not in retreat from science, but is at its very vanguard.   

Ultimately, the dialogue between these two paradigms is a testament to the intellectual vitality of the Muslim world. Whether one follows the morphological skepticism of Qadri or the molecular evidentialism of Shah, both figures are united in their commitment to a universe that is bil-Ḥaqq—created in truth and with purpose. The “Sign of the Placenta” and the “Theory of Darwinism” are but different lenses through which they seek the same Ultimate Reality. As the horizons of science and scripture continue to converge, the works of these two scholars will remain essential guides for those seeking to understand the origin, beauty, and destiny of all life on planet earth.