Self Proclaimed Atheist Richard Dawkins and Data (not) Deleting Permanently from the Web

 
Estimated Reading Time: 4 minutes

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Epigraph

“We record that which they send before and their footprints; and all things We have kept in a clear register.”

— Qur’an 36:12

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Introduction

Richard Dawkins, in The God Delusion, makes a passing yet striking observation about the internet: once information is uploaded, it is exceedingly difficult to erase it permanently. Even when original sources are deleted, search engines retain cached versions, storing data that lingers beyond its apparent removal. This notion of persistent digital memory offers a fascinating point of reflection when read against Qur’anic descriptions of divine preservation and human accountability. 

Dawkins on Cached Memory:

“It is hard, however, to delete something permanently from the World Wide Web. Search engines achieve their speed partly by keeping caches of information, and these inevitably persist for a while even after the originals have been deleted.”

Here Dawkins highlights the tenacity of data, an almost inescapable digital trace that survives beyond deliberate human erasure.

Qur’anic Parallel

The Qur’an asserts a similar inevitability, but on a far deeper and metaphysical level. Regarding resurrection and the reassembly of human beings, it declares:

“Does man think that We will not assemble his bones? Yes indeed, We are able to proportion even his very fingertips.” (Qur’an 75:3–4)

This verse reminds humankind that nothing of their existence is lost to time. Even the unique pattern of fingerprints, a modern marker of identity, is preserved by the Divine.

Reflection: From Digital Persistence to Divine Memory

The persistence of cached data in our digital age provides a tangible metaphor for the Qur’anic worldview. Just as information online is never truly erased, the Qur’an teaches that no act, word, or trace of human life is lost. God’s record is far more precise and enduring than any technological memory, extending to the smallest anatomical detail.

What Dawkins describes as an accident of technology — data stubbornly surviving deletion — becomes in the Qur’an a deliberate act of divine omniscience: the guarantee that all existence will be reassembled and accounted for.

Conclusion

The resonance between Dawkins’ scientific observation and the Qur’anic proclamation illustrates how modern realities echo age-old revelations. In both cases, the message is clear: nothing truly vanishes. The human tendency to forget or to hide is countered by a cosmic reality in which everything is preserved — whether in a server’s cache or in the divine register.

 

Aamir Yazdani

MPhil Islamic Thought & Civilization Pakistan

MSc Irrigation Engineering UK

Teacher or Clergyman - Torch or Extinguisher?

 Epigraph

“There is in every village a torch – the Teacher: and an extinguisher – the Clergyman.” - Victor Hugo

(Reading time: 2-3 minutes) 

His words resonate deeply with the Qur’anic vision of human responsibility. The Qur’an does not call us to switch off our minds, but rather to sharpen them. God honours reason as a gift and condemns its neglect.

“Indeed, the worst of creatures in the sight of Allah are the deaf and dumb who do not use reason.” (Qur’an 8:22)

“…But He will place defilement upon those who do not use reason.” (Qur’an 10:100)

“And they will say, ‘If only we had listened or reasoned, we would not be among the companions of the Blaze.’” (Qur’an 67:10)

 “And I had no power over you; I only invited you, and you accepted my invitation. So, do not blame me; blame yourselves. Qur’an (14:27)

A teacher enlightens; he awakens thought, encourages reflection, and nurtures growth. The clergyman, when he forgets his role, can extinguish this torch by demanding blind obedience. Yet the Qur’an reminds us that guidance is not compulsion, and that every individual will one day answer to God, alone:

“And all of them will come to Him on the Day of Resurrection, alone.” (Qur’an 19:95)

True scholarship does not suffocate the mind—it empowers it. The believer is called to listen, reflect, and reason. To embrace faith not as an inherited shell, but as a conscious, thoughtful journey.

The torch of a teacher is the flame of reason; the extinguisher of the clergyman is blind submission. Which fire will we carry into the Day we stand before God alone?

“It is a blessed book which We have revealed to you [O Prophet] so that people ponder on its verses and so that those endowed with intellect are reminded by it.” - Qur’an (38:29)

Aamir  Yazdani
MPhil Islamic Thought & Civilization, Pakistan
MSc Irrigation Engineering, UK

Qur'an's Brilliant Verse (24:35) - 'Light UPON Light'

Epigraph:

“God is the light of the heavens and the earth. [In the heart of [The parable is that]  a person,] the example of this light of His is as if there is a niche which has a lamp. The lamp is in crystal. The crystal is such as if it is a shining star. It is lit up by oil that comes from a lush olive tree which is neither eastern nor western. Its oil is [so transparent] as if it will light up even without fire touching it. Light upon light. God grants this light of His guidance to whomsoever He wills.” - Qur'an (24:35)

YOU ASKED: My name is xxxxx. I’m from xxxxx. Currently, I’m enrolled in a course entitled Decoding Islam. I would really appreciate it if you would consider my question. I was reading a verse of Surah Nur: Light.

Meaning:

“God is the light of the heaven and earth. His light may be compared to a niche containing a lamp, the lamp inside a crystal of star-like brilliance lit from a blessed olive tree, neither of the east nor of the west.”

Some tafseer say the Light means Allah’s guidance, and the lamp is the human heart. Others say the lamp means Fitrah (Human nature). What does “Light” exactly mean here?

MY RESPONSE:

Yes, the light in the verse means Allah’s GUIDANCE. Why so? Please see the shared image of the verse in Arabic and English. The Verse itself explains the ‘light’ as Allah’s GUIDANCE.

What does ‘Light UPON Light’ mean in the verse? Since light means Allah’s GUIDANCE, it implies the latter mention of light in ‘Light UPON Light’ is the Fitrah (Human Nature), as you have rightly pointed out.

Why is it the Fitrah? Because the Qur’an claims that the human race was not born in darkness. It has been born in the light of God’s Guidance.

Let me present two verses of the Qur’an. First is (7:172): “O Prophet!] Remind them of that time too when your Lord had brought forth from the loins of Adam’s children their progeny and had made them testify to themselves. [He had asked:] “Am I not your Lord?” They replied: “Yes, [You alone are our Lord.] We bear witness to it.” This, We did lest you should say on the Day of Judgement: “We had no knowledge of this,…”

The other verse is (91:7-9): “and the soul and the way it is perfected, then inspired it with its evil and its good that the Day of Judgement is certain to come;[hence,] he succeeded who purified his soul.”

Please note these two verses show us man is not born in darkness. The concept of God, the Hereafter (7:172), based on good deeds (91:8), defines human nature (Fitrah). This is the latter part of ‘Light UPON Light’.

The former part of this expression (Light UPON Light) is God’s Guidance in the form of His revelations through His Prophets. That is the reason God ascribes His message as a REMINDER (15:9): “Rest assured, [O Prophet!] Undoubtedly, We Ourselves have sent down this reminder and only We shall protect it.” - A knowledge of which our conscience testifies when we come across it, or when it is presented to us, OR when the prophets used to show it to their people.

This is mentioned, for instance, in the Qur’an (2:38): “We said: 'Get down from here all of you; then if ever comes to you any guidance from Me, follow it…”

So, Light UPON Light.

YOU ASKED: Also, later in the Surah, it says: “the one from whom God withholds His Light will have no light at all.” Does that mean the Light is our conscience, or a special light of Iman that only believers have? It, which here symbolises a lamp inside a crystal.

MY RESPONSE:

No, it is not a special light of Iman that only believers have.

Every human being, irrespective of caste, colour, creed, or religion, carries this light of inner guidance called a conscience. That is why we have universal commonalities like respecting parents, not telling lies, and fulfilling commitments. These are all the inner light of guidance (conscience).

The light is Allah’s innate inborn Guidance. Conscience. That is why Allah produces this as evidence when He mentions in the Qur’an (75:2): “[Do they deny the Day of Judgement?] By no means! I present as witness the Day of Judgement. And by no means! I present as witness this reproaching soul [within you].”

The ‘reproaching soul’ here is our conscience. It refers to the human conscience — the inner self that blames, questions, or reproaches itself when one commits wrong or falls short. We criticise ourselves - self-criticism, self-guilt.

Interestingly, Allah also states that man usually falters in front of his conscience. Qur’an (75:5): “[No, this is not so]; in fact, the truth is that man wants to be mischievous before his conscience.”

So, yes, the latter light in ‘Light UPON Light’ is our inner conscience. It is claimed that our conscience never falters. It always guides us towards the Truth. Obviously, everyone has varying levels of potential, environment, and IQ levels. Some are super intelligent, some are not. Some are imbecile. That is another matter. Conscience, in essence, guides all towards good – hence, the universal commonalities of good.

It is only when the person KNOWINGLY, WILLINGLY, DELIBERATELY denies the Truth (in any form) that Allah declares as ARROGANCE. Such arrogant people in the eyes of Allah are KAFIR (infidels). Allah detests such behaviour.

The sentence: ‘Who withholds Allah’s light shall have no light at all’ means whoever deliberately rejects both these guidance: the former light and the latter light of ‘Light UPON Light’ in the eyes of Allah shall be in darkness. The universe is dark for those who do not believe in God or deny His attributes. It leaves them without clarity on life's purpose, morality, or destiny. Without this divine light, one remains lost in darkness, with no other source of guidance.

YOU ASKED: And if it’s Fitrah, and Fitrah is very human to human. What does that mean? And what does the olive tree in the verse symbolise?

One more question: Does conscience always guide us correctly? Sometimes people make wrong choices and later say, “My heart was telling me to do this at the time.” How do we know if it’s a real conscience (light from Allah) or just our own desire?

I know the nature of the questions is straightforward without any elaboration because I’m confused about it. I would really appreciate it if you could explain this verse.

MY RESPONSE:

The original referred verse (24:35). The olive tree is a fantastic metaphor used by Allah.

He states there is a lamp in a niche (the human heart called the conscience). And the conscience of the person is intact and operative. Meaning the person listens and pays heed to the voice of the conscience. This means the lamp is burning (with the light of guidance). But the oil of the lamp is so pure (human nature) coming from an olive tree (the oil) which belongs to the middle of the olive tree farm and not from the edges (eastern or western) of the farm - this depicts the purity of the tree. Hence, the oil is so pure that it is as if it were ready to catch fire by itself! This means as soon as the inner conscience comes across the FORMER light of the ‘Light UPON Light’, it’ll catch fire - the fire, the light of Allah’s revelations coming down through His prophets!

What does Allah mean by eastern or western, I mentioned above? The farmers know the best fruit the farm yields is from fruit trees within the dense farm and not as much as on the edges. So, to mention the purity of the oil derived from the olive tree, Allah says this fruit tree is from within the dense inner part of the farm and not from the edges.

Now, let me reproduce the whole translation here: Qur’an (24:35):

“God is the light of the heavens and the earth. [In the heart of [The parable is that]  a person,] the example of this light of His is as if there is a niche which has a lamp. The lamp is in crystal. The crystal is such as if it is a shining star. It is lit up by oil that comes from a lush olive tree which is neither eastern nor western. Its oil is [so transparent] as if it will light up even without fire touching it. Light upon light. God grants this light of His guidance to whomsoever He wills.”

Hope it is relatable. Do feel free to comment or ask further questions. You are welcome.

Regards, Aamir Yazdani

Be Like Jinnah: Lessons for the Youth of Pakistan

11th September marks the death anniversary of Quaid-e-Azam Muhammad Ali Jinnah, the founder of Pakistan. On this day in 1948, barely a year after independence, he departed from this world — but he left behind a timeless legacy of character, discipline, and integrity.

For Today’s Youth, His Life Is Not Just History; It Is A Roadmap For The Future

Jinnah lived with dignity, and yes — he was known for his elegance, refined clothing, and Savile Row suits from London’s Henry Poole & Co. In today’s terms, one suit would cost nearly £30,000 (about 10.8 million rupees). But here lies the real message: He never funded his lifestyle with corruption. Every penny came from his own hard-earned income as a world-class barrister. His life tells us that dignity and refinement are not in stolen wealth, farmhouses, or luxury cars, but in honest earnings.

“And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you to consume a portion of the wealth of the people in sin, while you know [it is unlawful].” - (Qur’an 2:188)

The Qur’an warns against consuming wealth unjustly. In our society, corruption is often overlooked. People flaunt ill-gotten gains without shame. But Jinnah’s first message for us is clear: live an honest life, free from corruption.

Discipline and Respect for Law

Unlike other leaders of his time, Jinnah never went to jail. Gandhi, Nehru, Motilal Nehru, Maulana Mohammad Ali Jauhar, Maulana Shaukat Ali — all of them were imprisoned for their protests. Yet, Jinnah achieved the greatest victory of all: he gave us a country without ever breaking the law.

His philosophy was simple: you can never achieve your goal by violating the law; you must remain within the law. This reflects the Qur’anic principle of Taqwa. To live with Taqwa is to respect God’s limits and remain within His boundaries. 

“And whoever fears Allah — He will make for him a way out, and provide for him from where he does not expect.” - (Qur’an 65:2-3)

Breaking the law of the land, when it does not contradict religion, is in essence violating the spirit of God’s command. Jinnah’s life was a perfect model of this principle. Jinnah showed us that greatness comes from character. He took pride in his living, in his dress, in his speech — but above all, in his integrity. These were not superficial traits; they were reflections of inner discipline.

To The Youth Of Pakistan

            •           Take pride in your living — but make sure it is earned honestly.
            •           Take pride in your clothing — but let it reflect dignity, not arrogance.
            •           Take pride in your speech — let it be clear, respectful, and powerful.
            •           Above all, build the trait that Jinnah embodied most: unshakable character.

The Qur’an praises those with such character. God terms this trait as Taqwa - one who is willing to operate within the prescribed limits (of law).

“Indeed, the most noble of you in the sight of Allah is the one with the most taqwa.” - (Qur’an 49:13)

The Call for Today

On this 11th of September, let us not only remember Jinnah’s death but also revive his life’s message. He left us a nation with his honesty, his lawfulness, and his character. The youth of Pakistan must rise with the same qualities if we are to see Pakistan truly flourish.

Be like Jinnah. Live with integrity. Respect the law. Build your character.

Pakistan Painda Bad!

 

Aamir Yazdani
Pakistani

Reply to comments on Purpose OF Creation

Based on my previous blog titled Purpose OF Creation, I received the following reply from whom I was asked to comment on the purposes: 

Dear Sir,

Thank you for taking the time to respond in detail. You have addressed the question of “why the world was created” strictly with reference to the Qur’an, drawing on concepts such as “test” (Qur’an 18:7), “enjoying bounties” (Qur’an 57:1–3), “eternal reward” (Qur’an 62:2), and “paradise” (Qur’an 39:73–74). While I fully acknowledge these as recurring Qur’anic themes, in my humble view they often serve as a kind of “bait” or coping mechanism — incentives framed to appeal to human psychology, to motivate moral behaviour, and to help people endure suffering. They scratch the surface of human tendencies such as desire, fear, and selfishness, but do not in themselves resolve the deeper theological question of why the world itself was created.

From the standpoint of human intellect, one might expect creation to be born of some intrinsic necessity. Yet, even when remaining within the Qur’anic framework, there appears to be no clear indication of such a necessity. Instead, worldly existence is depicted as a place of trial, pain, and tragedy — experiences from which no one is spared, not even the Prophet Muhammad or his family.

In my reading, the Qur’an acknowledges this silence and redirects us instead to the inherent limitations of human intellect. For example, in Surah Al-Isrā (17:85):

“And they ask you about the soul. Say, ‘The soul is of the affair of my Lord. And you (mankind) have not been given of knowledge except a little.’”

This verse powerfully underscores that there are boundaries to what human beings can comprehend, and that certain existential questions may never yield definitive answers within the limits of our reason. This non-explanation — or deliberate pointing to our finite knowledge — becomes itself a theological statement: that faith requires humility before what cannot be rationally grasped.

That said, while my line of questioning may sound “atheistic” or “agnostic,” I do not consider myself either. Rather, I find that no one has yet provided a conclusive answer to the question of why the world itself was created. For this reason and for the benefit of everyone else attending the course, I am content to move the discussion toward the second dimension — the purpose of human creation — which, as you have rightly emphasized, the Qur’an frames as tazkiyah (purification and moral refinement).

Best regards,

Sana H Baba

My Reply:

Salaam,

I appreciate your reply, Ms. Sana. Please always feel free to comment and present your views. We are all here to ‘Decode’ the expectations of God!

 British comedian, actor, writer, Sir Stephen Fry claims God is unjust as one who cannot even control the misery here with children being born with hepatitis. For him, the world makes no sense with such misery, especially with respect to religion and God. And, especially, the concept of God has no relevance.

I have posed a question to Sir Stephen Fry. The question is whether children are born with hepatitis or are killed in Gaza. What answer is there for the children who are devoid of life to its fullest glory and brilliance? If these children will ever be compensated, can they be?

We believe only religion gives a plausible response. If we juxtapose these arguments with my blog above, the Qur'an's perspective comes into view regarding a holistic view on the purpose of creation.

"We have created everything in pairs so that you are reminded".  Qur'an (51:49)

The ‘pair’ and ‘reminder’ part in the verse above refers to as we have pairs in day/night, husband/wife, sky/earth; it may be inferred that this world too has a pair in the form of the Hereafter. As the day is incomplete without night, etc., and the pair has an intrinsic value of complementing each other, so that the life here and the life in the hereafter complement each other. One without the other remains incomplete and meaningless.

The beatitudes (blessings) of the Sermon on the Mount (Matthew 5:3-12) beautifully depict these pair values. It speaks of the purpose of creation in understanding the scheme of God for us. It describes the values of the Kingdom of God and the spiritual rewards promised to those who embody them here in this world or have to bear the tests and trials with fortitude.

1. “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
2. “Blessed are those who mourn, for they shall be comforted.”
3. “Blessed are the meek, for they shall inherit the earth.”
4. “Blessed are those who hunger and thirst for righteousness, for they shall be filled.”
5. “Blessed are the merciful, for they shall obtain mercy.”
6. “Blessed are the pure in heart, for they shall see God.”
7. “Blessed are the peacemakers, for they shall be called children of God.”
8. “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”

The premise regarding the purpose of creation is simple. God wants to offer a life of perpetuity (Hereafter) to His chosen servants as a reward for a life based on tests and trials (Here).

I am reading Richard Dawkins' book The God Delusion these days. He is an acclaimed atheist, a professor at Oxford University, and a person of scholarship. He contends morality is not religion-based, quoting examples of horrendous behaviour the prophets and his followers exercised in the name of religion and morality. He forms his arguments from verses within the Old Testament and the New Testament. Dawkins states that morality in the modern world is more civilized than what is depicted in the Bible (religion).

Also, quoting Albert Einstein, stating that for him, the purpose of the whole exercise is for men to be good towards other men. Einstein, being a Jew with the knowledge of the Torah, deleted the presence of God from his equation of life. He commented on the thing which he could only see with his eyes.

This is where the Qur'an presents its case as the Last Scripture. The Qur'an points out that the Jewish Scholars tampered with the verses of the Bible. Dawkins quotes in his book (page 268, of the Edition I am reading) that the “Bible is an anthology of disjointed documents, composed, revised, translated, distorted and ‘improved’ by hundreds of anonymous authors, editors and copyists…spanning over nine centuries”

“On the other hand, those who sell the covenant of God and their own oaths for a trivial price have no share in the world to come. And God shall neither speak to them nor look at them with favour, nor purify them [from their sins] on the Day of Judgement. In fact, a grievous punishment awaits them there.” Qur’an (3:77)

Please note the word used in the verse, ‘purify’.

Please allow me to state here that the concept of morality is subjective for the proponents of postmodernism or atheists/agnostics. We believe it is God driven.

“and the soul and the way it is perfected, then inspired it with its evil and its good” Qur’an (91:7-8)

If morality remains human-driven, which has evolved with the passage of time, then please allow me to state there is a word in the English dictionary – ‘incest’. The Collins Dictionary defines this as:

incest (noun)

Sexual activity between two people who are very closely related in a family, for example, a brother and sister, or a parent and child.

In some extended uses, it can also mean sexual relations between people considered too closely related to marry under cultural, legal, or religious rules.

This word means where consenting ‘adults’ have sexual relations within blood relations. The word exists in the dictionary. Just like a few centuries back, the LGBT community was looked down upon in their own society, but then a segment of the society practiced it and this gradually evolved into a human right issue where now the presidents or head of states in the Western society mention this community in their inaugural address, along with other segments of the society - blacks, whites, engineers, doctors, workers etc.

My argument is that 100 years down the line, a segment of society will (for sure) start practicing incest, and subsequently, that too shall evolve as a human rights issue since here adults shall be willing to live together. Wherein lies morality?

The reason I have presented this argument is to see the purpose of creation in toto, covering all aspects of our existence. From old times, the great philosophers have grappled with this particular question of the purpose of creation and the purpose of our creation. I believe the Creator, God, has given ‘news’ also.

The news is simple. And conforms to human nature, hence the simplicity of the argument!

“Remind them of that time too, when your Lord had brought forth [O Prophet] from the loins of Adam’s children their progeny and had made them testify to themselves. [He had asked:] “Am I not your Lord?” They replied: “Yes, [You alone are our Lord.] We bear witness to it.” This, We did lest you should say on the Day of Judgement: “We had no knowledge of this,” Qur’an (7:172)

The above verse testifies that each soul is born with the concept of God and the sense of accountability. Coupled with the conscience every soul enjoys, God informs us that be prepared to meet me in the hereafter with these three answers.

“those who have professed faith [in the unlettered Prophet] and those [before them] who became Jews and those who are called Naṣārā, and Sabaeans – whoever among them have believed in God and in the Last Day and have done righteous deeds – for them their reward lies with their Lord and [in His gracious presence] they shall have nothing to fear nor shall they ever grieve.” Qur’an (2:62)

Please note the three criteria in the above verse: Belief in God, the Hereafter, based on good deeds. This intrinsically means that since God is most fair, He shall not base His judgment (of our salvation/damnation) on the event of our birth (as a Muslim/non- Muslim), but shall do so based on the environment of the individual.

“On the other hand, those who have professed faith and have done righteous deeds – and [in this matter] We do not burden a soul beyond its capacity  – it is they who are the companions of Paradise. They shall abide in it forever” Qur’an (7:42)

When God states above, “We do not burden a soul beyond its capacity”  He is telling us the criterion of accountability in the Hereafter.

In our sessions, we shall be looking into the aspect of the creation of Adam/Eve, viz-à-vis, the purpose of creation at length. This is fundamental ‘news’ given to us by God and mentioned in the Qur’an at least seven times in different Chapters (Surahs). When looking at them holistically, a clear purpose of God’s creation with respect to my existence comes to the forefront.

Allow me to conclude by reproducing the above small paragraph to accentuate my argument regarding the purpose of creation:

“The premise regarding the purpose of creation is simple. God wants to offer a life of perpetuity (Hereafter) to His chosen servants as a reward for a life based on tests and trials (Here).”

Regards,

Aamir Yazdani