Editing Theistic evolution (section)

=== Theological views and stances ===
The Islamic scholar, science lecturer and theologian [[Shoaib Ahmed Malik]]<ref>{{Cite web |title=Dr. Shoaib Ahmed Malik |url=https://www.zu.ac.ae/main/en/colleges/colleges/__college_of_natural_and_health_sciences/faculty_and_staff/_profiles/shoaib_ahmed_malik |access-date=2024-04-23 |website=www.zu.ac.ae}}</ref> divides Muslim positions on the evolution theory into four different views.<ref name=":1">{{Cite book |last=Malik |first=Shoaib Ahmed |title=Islam and Evolution: Al Ghazali and the Modern Evolutionary Paradigm |publisher=Routledge: Taylor and Francis group |year=2021 |isbn=9780367364137 |location=2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN |pages=128–130}}</ref>

# '''Non-evolutionism''': The rejection of evolutionary theory and all of its elements, including [[common ancestry]], [[Macroevolution|macro-evolution]], etc. many of its proponents, however, still accept [[Microevolution|micro-evolution]].
# '''Human exceptionalism''': The acceptance of the entirety of evolutionary theory except for [[human evolution]]. More specifically, it rejects the idea that modern humans share common ancestry with other life-forms on Earth. It may still accept that humans evolved over time after Adam's creation and that various species of humans evolved over time.
# '''Adamic exceptionalism''': The acceptance of evolution, only making an exception for [[Adam and Eve|Adam and Hawa (Eve)]]. It asserts that Adam was the first ''theologically accurate'' human. However, ''[[Taxonomy (biology)|taxonomically]] accurate'' humans or ''human-like'' beings already existed on Earth before their arrival. Thus, it accepts the belief that modern humans share common ancestry with other life-forms on Earth, and that our lineage can be traced back to the [[origin of life]].
# '''Non-exceptionalism''': The acceptance of evolution without any exceptions for miraculous creation.
[[File:Diagram of Adamic exceptionalism.jpg|thumb|348x348px|Diagram of Adamic exceptionalism]]
Adamic exceptionalism is the current leading view, as it is considered to be compatible with both science and Islamic theology. Adamic exceptionalism asserts that Adam and Eve were created by [[God in Islam|Allah]] through [[miracles]] as the first humans, and that the rest of humanity descends from them. At the same time, this view asserts that modern humans emerged through evolution and that modern humans have a lineage leading up to the origin of life ([[FUCA]]), and that evolution occurred just as theorized (e.g. ''[[Australopithecus afarensis|Austalopithecus afarensis]]'' to ''[[Homo habilis]]'', ''H. habilis'' to ''[[Homo ergaster|H. eragaster]]'', ''H. eragaster'' to ''[[Homo heidelbergensis|H. heidelbergensis]]'', ''H. heidelbergensis'' to ''[[H. sapiens]]'', etc.) Adamic exceptionalists believe that Allah created ''human-like'' beings on Earth through evolution before Adam was brought into the world; however, these ''human-like'' beings do not fit the theological description of "humans". From a theological perspective, they're not true humans, but they are biologically human, since they fit the ''taxonomical'' description for it. Adam is still considered to be the first human from a theological perspective. Adamic exceptionalism also asserts that the early descendants of Adam mated or [[Hybrid (biology)|hybridized]] with these "human-like beings", yielding one lineage that leads to Adam and another that leads to [[First universal common ancestor|FUCA]]. This belief is considered to be the most viable because it synthesizes the miraculous creation of Adam and Eve and agrees with Muslim theology. At the same time, it is considered as compatible with evolutionary science—any questions regarding Adam and his miraculous creation, the lineage that leads to him, or whether this lineage mated with other "human-like" beings are irrelevant to science and are not obstacles to any established scientific theories.<ref>{{Cite book |last=Malik |first=Shoaib Ahmed |title=Islam and Evolution: Al-Ghazālī and the Modern Evolutionary Paradigm |pages=133–136}}</ref>

David Solomon Jalajel, an Islamic author, proclaims an Adamic exceptionalism view of evolution which encourages the theological use of ''tawaqquf''; a ''tawaqquf'' is to make no argument for or against a matter to which scripture possesses no declarations for.<ref>{{harvnb|Malik|2021a|pp=133–134}}.</ref> With ''tawaqquf'', Jalajel believes that Adam's creation does not necessarily signal the beginning of humanity as the Quran makes no declaration as to whether or not human beings were on Earth before Adam had descended.<ref name=":13">{{harvnb|Malik|2021a|p=135}}.</ref> As a result, Jalajel invokes ''tawaqquf'' which insinuates that it is possible for humans to exist or not exist before the appearance of Adam on earth with either belief being possible due to the Quran, and that it is possible that an intermingling of Adam's descendants and other humans may or may not have occurred.<ref name=":13" /> Thus, the existence of Adam is a miracle since the Quran directly states it to be, but it does not assert there being no humans who could have existed at the time of Adam's appearance on earth and who could have come about as a result of evolution.<ref name=":13" /> This viewpoint stands in contrast to creationism and human exceptionalism, ultimately declaring that evolution could be viewed without conflict with Islam and that Muslims could either accept or reject "human evolution on its scientific merits without reference to the story of Adam".<ref name=":13" />

"Human exceptionalism" is theologically compatible, but has some issues with science due to the rejection of common ancestry of modern humans.<ref>{{Cite book |last=Malik |first=Shoaib Ahmed |title=Islam and Evolution: Al-Ghazālī and the Modern Evolutionary Paradigm |pages=130 |quote=This is completely plausible from a theological perspective and unfalsifiable from a scientific perspective.}}</ref> "Non-exceptionalism" is scientifically compatible, but it's theological validity is a matter of debate.<ref>{{Cite book |last=Malik |first=Shoaib Ahmed |title=Islam and Evolution: Al Ghazali and Modern Evolutionary Paradigm |pages=127}}</ref>

Proponents of human-exceptionalism include: [[Yasir Qadhi]], [[Nuh Ha Mim Keller]], etc. Proponents of Adamic-exceptionalism include David Solomon Jalajel.<ref>{{Cite web |title=Islam and Evolution: The Curious Case of David Solomon Jalajel |url=https://themuslim500.com/guest-contributions-2021/islam-and-evolution-the-curious-case-of-david-solomon-jalajel/ |access-date=2024-04-23 |website=The Muslim 500 |language=en-US}}</ref><ref>{{Cite web |title=Dr. David Solomon Jalajel |url=https://yaqeeninstitute.org/team/dr-david-solomon-jalajel |access-date=2024-04-23 |website=Yaqeen Institute for Islamic Research |language=en}}</ref> Proponents of non-exceptionalism include: [[Rana Dajani]],<ref name=":2">{{Cite journal |last=Dajani |first=Rana |date=2015-04-23 |title=Why I teach evolution to Muslim students |journal=Nature News |language=en |volume=520 |issue=7548 |pages=409 |bibcode=2015Natur.520..409D |doi=10.1038/520409a |pmid=25903591 |doi-access=free}}</ref> [[Nidhal Guessoum]],<ref>{{Cite web |last=Guessoum |first=Nidhal |date=2012-01-04 |title=Does Islam Forbid Even Studying Evolution? |url=https://www.huffingtonpost.com/nidhal-guessoum/islam-evolution_b_1175776.html |access-date=2017-11-16 |website=Huffington Post |language=en-US}}</ref> [[Israr Ahmed]], [[Caner Taslaman]], etc.<ref name=":1" />