Similarities Between Non-theism and Islam: A Critical Academic Analysis

By Dr. Maxwell Shimba, Shimba Theological Institute

Abstract

This article explores the purported similarities between non-theism and Islam, critically examining claims regarding the denial of God, beliefs about evolution, attitudes toward race and Christianity, and the concept of prophetic authority. Each exhibit is examined through theological, historical, and scholarly lenses, with relevant references to primary and secondary sources.

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Introduction

The intersection of religious belief, or lack thereof, and the worldviews they engender, has long been a subject of theological debate. This article examines points of perceived similarity between non-theism (often associated with atheism and secular humanism) and Islam (as represented in classical Islamic doctrine and selected interpretations). The intent is to foster rigorous academic dialogue, rather than to incite polemic, by carefully interrogating claims and providing a balanced perspective informed by both religious texts and scholarly analysis.

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Exhibit 1: Denial of the Existence of God

Claim:
Both non-theists and Muslims deny the existence of the true God.

Islam

Islam asserts strict monotheism (tawhid), expressed in the Shahada: “There is no god but Allah, and Muhammad is the Messenger of Allah” (Qur’an 3:18). However, from a Christian theological perspective, the Islamic concept of God (Allah) is considered distinct from the biblical Triune God (cf. Deuteronomy 6:4; Matthew 28:19).

Reference:

• The Qur’an 3:18, 112:1–4

• Partridge, C. (2013). Introduction to World Religions. Fortress Press.

Non-theism

Non-theism, particularly in its atheistic form, explicitly denies the existence of any deity (cf. Dawkins, The God Delusion, 2006).

Reference:

• Dawkins, R. (2006). The God Delusion. Bantam.

Scholarly Note:
While Islam affirms the existence of Allah, non-theism categorically denies any deity. The claim of “denying the existence of God” requires clarification: Islam rejects the Christian concept of God but is not atheistic. Theological debates hinge on definitions of "God" (cf. Plantinga, God and Other Minds, 1967).

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Exhibit 2: Beliefs About Evolution

Claim:
Both non-theists and Muslims support a form of evolution linking humans to primates.

Islam

Some interpretations of the Qur’an reference transformations as divine punishments, e.g., “those who transgressed were turned into apes and pigs” (Qur’an 2:65, 5:60, 7:166). Classical exegesis treats these as miraculous punishments, not evolutionary claims.

Reference:

• The Qur’an 2:65, 5:60, 7:166

• Ibn Kathir, Tafsir al-Qur’an al-Azim.

Non-theism

Modern non-theism often accepts Darwinian evolution, which posits humans and primates share common ancestry (cf. Darwin, On the Origin of Species, 1859).

Reference:

• Darwin, C. (1859). On the Origin of Species. John Murray.

Scholarly Note:
The “transformation” in Islamic scripture is a supernatural event, distinct from scientific evolution. Non-theism grounds its belief in materialistic evolution, while traditional Islam neither affirms nor denies Darwinism as doctrine.

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Exhibit 3: Racial Attitudes Toward Black Africans

Claim:
Both non-theists and Muslims harbor negative attitudes toward Black Africans.

Islam

Some controversial hadiths attribute pejorative descriptions to Black Africans (see al-Tabari, History vol. 1), but many Islamic scholars contest the authenticity or interpretation of such traditions. The Qur’an states, “O mankind! We created you from a single (pair) … and made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of Allah is he who is the most righteous” (Qur’an 49:13).

Reference:

• The Qur’an 49:13

• Lewis, B. (1990). Race and Slavery in the Middle East. Oxford University Press.

Non-theism

Historical non-theists, such as certain proponents of Social Darwinism, have at times propagated racist ideologies (cf. Spencer, The Principles of Biology, 1864). However, contemporary non-theism (e.g., secular humanism) formally rejects racism.

Reference:

• Spencer, H. (1864). The Principles of Biology

• Shermer, M. (2006). Why Darwin Matters. Holt.

Scholarly Note:
Sweeping generalizations risk misrepresentation. Both traditions contain diverse perspectives, and modern adherents often repudiate historical prejudices.

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Exhibit 4: Attitudes Toward Christians

Claim:
Both non-theists and Muslims are hostile to Christianity.

Islam

Some Qur’anic verses warn against intimate alliances with non-Muslims (Qur’an 5:51). Other verses uphold peaceful coexistence and tolerance (Qur’an 2:256). Historical and political contexts greatly influence interpretation.

Reference:

• The Qur’an 5:51, 2:256

• Firestone, R. (1999). Jihad: The Origin of Holy War in Islam. Oxford.

Non-theism

Atheist regimes (e.g., Soviet Union) at times persecuted Christians, but non-theism as a philosophical stance varies widely regarding religion.

Reference:

• Froese, P. (2008). The Plot to Kill God. University of California Press.

Scholarly Note:
Attributing hostility to entire worldviews requires careful qualification. Religious persecution has complex political, historical, and social causes.

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Exhibit 5: Authority of Dead Prophets/Founders

Claim:
Both non-theists and Muslims revere the teachings of deceased leaders.

Islam

Muslims regard Muhammad as the final prophet, but not as divine; their ultimate authority is the Qur’an, believed to be God’s revelation (Qur’an 33:40).

Reference:

• The Qur’an 33:40

• Watt, W.M. (1953). Muhammad at Medina. Oxford.

Non-theism

Non-theists may draw inspiration from figures such as Charles Darwin, but do not attribute prophetic status or authority akin to religious veneration.

Reference:

• Ruse, M. (2006). Darwinism and Its Discontents. Cambridge.

Scholarly Note:
The analogy between prophetic authority and scientific influence is tenuous; religious authority is rooted in revelation, while scientific legacy is subject to revision.

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Conclusion

While the article identifies select parallels between non-theism and Islam, rigorous academic and theological analysis demonstrates substantial differences in foundational beliefs, historical contexts, and internal diversity. Scholarship urges caution against broad generalizations, emphasizing critical inquiry and contextual understanding.

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References

1. The Qur’an (various translations).

2. Dawkins, R. (2006). The God Delusion. Bantam.

3. Darwin, C. (1859). On the Origin of Species. John Murray.

4. Ibn Kathir, Tafsir al-Qur’an al-Azim.

5. Lewis, B. (1990). Race and Slavery in the Middle East. Oxford.

6. Spencer, H. (1864). The Principles of Biology.

7. Shermer, M. (2006). Why Darwin Matters. Holt.

8. Firestone, R. (1999). Jihad: The Origin of Holy War in Islam. Oxford.

9. Froese, P. (2008). The Plot to Kill God. University of California Press.

10. Watt, W.M. (1953). Muhammad at Medina. Oxford.

11. Ruse, M. (2006). Darwinism and Its Discontents. Cambridge.

12. Partridge, C. (2013). Introduction to World Religions. Fortress Press.

13. Plantinga, A. (1967). God and Other Minds. Cornell University Press.

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Dr. Maxwell Shimba
Shimba Theological Institute

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For further study or dialogue, please contact the Shimba Theological Institute, or consult the works listed in the bibliography.

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