CONCLUSION

CONCLUSION

The animals mentioned in this book share devotion, altruism, compassion and care in common. Each of these species is protective, considerate and compassionate towards its young, its mate or some other animal; taking clever precautions for their safety, using smart solutions to help one another find food, and working like craftsmen to produce wonderful architectural structures.

However, it needs to be pointed out once again that the creatures mentioned-beetles, birds, frogs-do have simple brain structures, but would it be rational to expect them to show such intelligence and know-how and to behave the way they do?

Can a beetle or bird know compassion, mercy or selfless devotion?

Can an animal possess high moral values?

How can we explain that a penguin develops so strong a bond for its mate and young that it will risk its life for them?

Why do antelopes or zebras throw themselves between their young and the pursuing predators?

Each of these questions poses an insurmountable problem for the theory of evolution, which proposes that life was formed by chance from inanimate matter. Evolutionists claim that animals behave instinctively and that their instincts are programmed into their genes. But actually, this only adds to their dilemma, because it leads to the further question: Who has programmed their genes with these instincts of devotion, compassion, and the knowledge of building nests? How could such a program take shape suddenly in genes composed of lifeless elements like carbon and phosphate?

To such questions, evolutionists have no answers. To fill the void and to put up a smokescreen for those people who do not reflect sufficiently on these matters, they say only that Mother Nature placed these features into the genes of animals. We often read statements like "Nature gave animals the instinct to care for their young," or "Nature provided birds with the ability to build nests." But can nature possibly have such powers? What we call nature is the sum total of created things like trees, stones, rivers, mountains, water and earth. The question is, which part of it has the power, ability, knowledge and consciousness to bestow such features?

People who ascribe such creative powers to nature are really behaving according to the classic denial mentality of crediting nature with divinity. But nature itself is the totality of created beings. The Qur'an exposes those who ascribe divinity to helpless beings:

But they have adopted gods apart from Him which do not create anything but are themselves created. They have no power to harm or help themselves. They have no power over death or life or resurrection. (Qur'an, 25: 3)

From a rational, logical point of view, it is impossible for beings devoid of skill and reason to give to other beings qualities such as awareness, intelligence, knowledge, skills or any other mental faculty.

The truth is clear and open for all to see: God is most compassionate and most merciful, He is the Creator and Sustainer of all living things, and it is He Who makes animals' behavior devoted, compassionate and merciful.

The few examples of altruism, compassion and mercy cited in this book are the signs of our Lord's infinite compassion and mercy Who has created and sustains us and everything else. It is not an unthinking parent who decides to protect, feed and watch over a baby bird or young gazelle. God inspires these animals to protect and feed their young, which explains why they are so dedicated towards them, working day and night, even if it costs them their lives. Our Lord's compassion and mercy is not only for these beings, but also for everything else in the universe, including us humans. For this reason, intelligent people who reflect and see the truth remember God in the following way:

My Lord is the Preserver of everything. (Qur'an, 11: 57)

Say: "My Lord, forgive and be merciful! You are the Best of the Merciful." (Qur'an, 23: 118)