19. century evolutionary thoughts and refusals

Human beings, who do not have sufficient equipment in terms of making sense of their fate, characterize such information as sem'iyat in the science of kalam and include it in the position of knowledge outside of experience due to the limits of their abilities. As far as he can, he is trying to shed light on his future by tracing the past with the information he has obtained from here. As a matter of fact, despite all the difficulties that a person will face throughout his life, he feels the need to be satisfied spiritually by putting his past and future on a meaningful basis in order to continue his life. Otherwise, living aimlessly, meaninglessly makes him nervous and the question marks in his head prevent him from living a peaceful life. A person who is trying to fulfill this need has made many attempts in the past, as well as in the present, as a requirement of this effort. For this reason, the main goal of many important scientists in the history of humanity is to find a first cause and to make life meaningful in this way. As a product of this effort, Greek Philosophers attribute the beginning of existence to a first cause they call arkhe, while in the sacred books of the heavenly religions the cause of existence is conveyed as the creation of the absolute creator from nothing (ex nihilo). Today, 19 is at the beginning of the answers to the first reason question. It is dealt with within the framework of the theory of evolution, which has been an important issue on the agenda since the century. Although there are many different variations, the theory of evolution, which states that the main line of existence developed over time depending on environmental conditions from the first cell and took its current form, strives to defend its narratives with scientific data. Although he used scientific data, the reality of evolution has remained a theory as we express it today. However, 19. The strict naturalist-materialist understanding of the mental dynamics of the century interpreted the theory of evolution as scientific proof that religions consist of nonsense. The theory of evolution is really 19. Was it proof that religious beliefs were unreal, as the naturalist-materialist thinkers of the century argued? Or did the thinkers in question use the theory of evolution as a basis for their claims and abuse the data expressed by it for their own purposes? Is evolution a theory that can be integrated into the Islamic religion? Or does it contain claims that cannot be reconciled with the religion of Islam by contradicting the idea of an absolute creator? Here, the necessity of considering the theory of evolution from the point of view of religious beliefs is important for the answers to these questions.