Pikaia is a perfect cambrian living thing. Claiming that it is a transitional form fossil isa deception.

Pikaia
Pikaia, because of several of its features, was included in the phylum
Chordata, which also includes vertebrates. The first known Cambrian
representative of this phylum, it had a pair of short tentacles on the
front. The trunk consisted of solid blocks of muscle, curved in an
Sshape. The tail expandedin the form of a fin. Pikaia swam just above
the sea bed. It propelled itself by using the muscles to undulate its
body.
The Vertebrates That Evolutionists Never Expected!
Vertebrates are defined as organisms with a spinal column and
spinalcord, a skeleton consisting of bone or cartilage, a brain
protected inside a skull, a closed circulatory system and a heart
consisting of two, three or four chambers. They are divided into five
classes: fish, amphibians,reptiles, birds and mammals. Widely
distributed across the world, their bodies contain a wide variety
ofhighly developed and complex structures.
As the evolutionist paleontologist Stephen Jay Gould admits, Darwinist
textbooks particularly stressed the fact that no evidence of
vertebrates in the Cambrian had ever been found, seeking to portray
this as evidence that Cambrian rocks confirmed the truth of Darwin's
theory of evolution. In their scenarios regarding vertebrate
evolution, evolutionists suggested that Pikaia, a Cambrian chordate,
was the ancestor of all vertebrates.
Yet as they were soon to see, these claims were unjustified.
Excavations performed in Cambrian rock beds inChina produced results
that completely overturned evolutionist scenarios regarding
vertebrates. The chordate now known as Haikouella, unearthed by the
Nanjing Institute of Geology and Paleontology's Jun-Yuan Chen and his
team, possessed a brain, heart and circulatory system, gills, a
notochord, a well developed musculature and—in all likelihood—apair of
eyes.
The science journalist Fred Heeren describes how the discovery of
Haikouella produced results that were the exact opposite of
evolutionist expectations regarding Pikaia:
Biologist had been expecting to see something that would like a
primitive ancestor to the middle Cambrian animal called Pikaia,
formerly promoted as the world's earliest chordate. Rather than
finding evidence that Pikaia had a less-complex ancestor, Chen instead
found a chordate that already displayed many vertebrate
characteristics 15 millionyears earlier. (Fred Heeren, "A little fish
challenges a giant of science," The Boston Globe, 30 May 2000, p. E1.)
Thus it was that evolutionists had to abandon Pikaia, which for
decades they had depicted in textbooks
Pikaia
as the ancestor of vertebrates. The fact thatthe first known
chordatehad a highly developed anatomy and—moreover, that it had lived
15 million years before Pikaia—totally overturned the claimed
progression of the theory of evolution. The elimination of this
fictitious ancestor thus dealt a severe blow to the scenario of
vertebrate evolution.
Yet the real blow came with the discovery that vertebrates had also
lived in the Cambrian! These findings were the remains of a fossilized
fish, dating back 530 million years, found at Haikou, near Kunming,
the regional capital of the Chinese province of Yunnan. These remains
literally stunned evolutionist scientists.
Research by Chinese, British, French and Japanese scientists showed
that this was indeed a vertebrate. All the details of the animal's
head and backbone could be seen in the remains. Such key features as a
lobate extension to the head, eyes and possible nasal sacs provided
detailed information regarding the creature. Many of the vertebrate
features were right before scientists' eyes, and, what is more, in a
fossil dating back 530 million years old.
This fish was given the name of Haikouichthys. Scientists are agreed
that it is a true fish because of its gills and the zigzag arrangement
of the muscles known as myotomes—features unique to fish.
Besides, Haikouichthys isnot the only fossil fish that belongs to
Cambrian. Another fossil,known as Myllokunmingia, was unearthed in
Chengjiang. Philippe Janvier of the National Museum of Natural History
in Paris says that this, too, is definitely a vertebrate and
describesits significance:
It's important because up to now the vertebrates were absent from the
big bang of life, as we call it—that is,the great early
Cambrianexplosion, where all the major animal groups appeared suddenly
in the fossil record. ... It is practically certain that these are
vertebrates . (http://news.bbc.co.uk/1/hi/sci/tech/504776.stm)
The theory of evolution maintains that organisms emerged gradually,
and that their complex structures are expected to appear only toward
the end of the fictitious evolutionary process. Given that pointof
view, the chordate Haikouella and the Cambrian fish Haikouichthys and
Myllokunmingia represent major problems, because these animals have
reduced by15 million years the timenecessary for the chordate
evolution scenario and reduced the time necessary for the evolution of
fish by afull 50 million.
Thus, the sudden appearance of these animals has reduced to nothing
the time that these organisms supposedly need to evolve.
Naturally, these discoveries caused great astonishment among
evolutionist circles, who needed to explain the sudden appearance of
vertebrates in the Cambrian Period. This only added another problem to
the Cambrian, which was in any case full of question marks. A great
many evolutionists have finallyhad to abandon their previous scenarios
regarding the evolution of vertebrates and to admit that on this
subject, they have no answers at all.
John Maynard Smith has described this variety:
But in the Burgess Shale,information about soft parts is beautifully
preserved. These fossils have been known for over fifty years, but
recently they have been re-examined. It is now clear that there
existed in the Cambrian a very wide array of forms, some of which may
differ in their basic bodyplan from anything alivetoday. It also seems
likely that, with a few minor exceptions, all thebody plans that exist
today were already present in the Cambrian. (JohnMaynard Smith, The
Evolution, Cambridge University Press, 2000, p. 19.)
Eldredge:
Indeed, the sudden appearance of a varied, well-preserved array of
fossils, which geologists have used to mark the beginnings of the
Cambrian Period does pose a fascinating intellectual challenge. (Duane
T. Gish, Evolution:The Fossils Still Say No!, Institude of Creation
Research, California, 1985, p. 66)
Bob Holmes described the fact of the Cambrian in the 18 October, 1997,
edition of New Scientist magazine:
Glass skyscrapers, Gothic cathedrals, yurts, Georgian terraces, Shinto
shrines, wattle and daub, Victorian railway stations, Bauhaus, igloos,
mock-Tudor. Imagine that all the architectural styles that human
ingenuity could ever devise appeared during one 35-year period,
sometime in the middle of the 15th century. Imagine how today's
historians would be trampling over each other in their eagerness to
learn what made that window of profound creativity possible.
That'sroughly how palaeontologists feel about the Cambrian explosion.
In just 35 million years, the blinking of an eye for evolution, animal
lifeerupted in an explosion of inventiveness that far outshines
anything the planet has seen before or since .(Holmes, "When we were
worms," New Scientist.)
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Dabbat al-Ardh (Dabba) refers to the computer and internet technology in the end times

Dabbat al-Ardh is one of the portents that will emerge in the End
Times.Apart from many hadith, Dabbat al-Ardh is also referred to in
the Qur'an.Surat an-Naml in its verse 82 refers to the emergence of
dabba as asign for the End Times:
When the Word comes to pass against them, Wewill raise a creature
untothem out of the earth that will tell them that mankind had no real
faith in Our messages. (Surat an-Naml, 82)
The following features of dabba have been suggested on the basis of
interpretation of this verse:
1. Dabba is the product of the earth.
2. Dabba is a thing or a creature that "speaks" and gives a particular
message, which is addressed to all of mankind.
The hadith explains that Dabbat al-Ardh is able to cover long
distances in asingle step, speak to people and can enter everywhere.
That dabba is the product of the earth indicates that it will have a
structure made up of minerals extracted from the ground such as metal,
iron, copper, zinc, cobaltor chrome. These elements make up the basic
structure of computers in our day. That it can speak to people and
cover long distances in a single steprefers to the Internet web.
Thanks to the Internet technology today, it is extremely fastand easy
to reach and convey information, to talk and communicate topeople.
Similarly, it will also be extremely fast and easy to communicate the
Qur'an to people. In the End Times, the Internet will be an important
tool for the domination of the moral values of the Qur'an over the
world. During the period of the Prophet Jesus' (peace be upon him)
descent and Hazrat Mahdi's (pbuh) appearance, the Internetis a special
opportunity granted to these two blessed people to make them easily
communicate the morality of Islam and ensure the domination of the
morality of the Qur'an over the world. Inour day, the communication of
the morality of the religion and expounding the invalidity of the
irreligious materialist ideologies can become possible by the Internet
technologies. By means of the Internet, every point of the world can
be reached by Muslims and, by Allah's leave, the morality of Islam
spreadsvery quickly.
Besides, the fact that " dabba " is used in Arabic as " nakhira ",
that is, as an indefinite word, indicates that it is a being, which
was unknown by that period.The great Islamic Qur'an interpreter
Elmalili Hamdi Yazir refers to thispoint as follows:
"In this verse since 'dabba' is used as a nakhira (indefinite name),
it makes us think that it should be a dabbawhich is different from the
dabbas we already know…"
Apart from the Islamic interpreters such as Elmalili Hamdi Yazir, some
dictionary authors also stated that "dabba",as its meaning of the
word, could also mean a ll sorts of technical equipment that can move.
Indeed, computer is also a technical equipment that conveys movements
and images of movements and ensures the transfer of information by
frequencies. However, more importantly, this dabba, a portent of the
End Times, which is the product of the earth, " speaks to people " .
There is almost no country, no nation and no community which is not
acquainted with the Internet today. Moreover, the Internet, which is
the product of advanced technology, addresses to every community in
its own language.

Ecology and Islamic values - III

"Tawheed" and 'Adl, "Unity" and 'Justice"
Allah's Tawheed or Unity is central to the Quranic message, and with
that unity comes perfect justice. The idea that everything in this
world, indeed everything in all of the many worlds that surround us in
space and time, and perhaps other dimensions as well, stems from
asingle source, is a powerful message of unity. Since all of us, and
everything around us, are creations of the one Creator – Allaah, we
must respect the hidden unity that links the many to The One, and
recognize that whatever we do to that which is outside of ourselves,
we are ultimately doing to ourselves. If we abuse other people, we
abuseourselves—though the full effectsof that abuse may not be
apparent until the last day. Likewise, if we abuse nature, we also
abuse ourselves, and the consequences of that abuse will in the end be
fully felt, and perfect justice dispensed by Allaah when we return to
Him. Those who reject this knowledge rationalize their behavior by
saying, "Well, I'm not going to curb my wasteful lifestyle now,
because this catastrophe you're predicting probably won't happen
during my lifetime." Theydo not believe that they will suffer the full
consequences of their own actions. But the Quran stands as a clear
warning that this is not the case, amplifying the inner voice of
conscience Allaah built into our deepest nature: "Then each will see
what he had done in the past; and theywill turn to Allaah, their true
Lord, and all the lies they had fabricated will be of no avail to
them." [Quran, 10:30]
Zuhd, "Renunciation, asceticism"
Zuhd is an especially hard word to translate into English because the
closest cognate, asceticism, carries traces of Christian attempts to
"mortify the flesh." Mortification implies self-torture aimed at
making us feel revulsionfor our physical, earthbound existence. Islam,
however, has nosuch tradition of self-torture. Instead, Zuhd describes
a balanced, judicious approach to abstaining from excesses of
ease,comfort and pleasure-seeking, in order to detach the soul from
potential addictions and instead turn towards Allaah. The wise
detachment of Zuhd is meant to be practiced not just by a few
self-flagellating monks in hair shirts, but by each and every Muslim.
That is why Ramadhaan is a universal requirement, not anoption:
Fasting is a perfect lessonin moderation and self-control, as well as
compassion for the less-fortunate. This moderate, universal Zuhd
could, Allaah willing, help us create a genuinely sustainable world,
by healing the current order at both the spiritual and physical
levels. (These two levels, of course, are intimately connected.) Zuhd
teaches us that giving up our excesses is a blessing, not a
curse—especially if we do it voluntarily, rather than waiting for
Allaah-given natural limits to do it for us. In practicing Zuhd, we
are following a very important Sunnah. Though the leader of a
powerful, rapidly-expanding community, the Prophet Muhammad , lived
and died in a small, hardly-furnished house, leaving behind virtually
no material possessions. He was moderate in his consumption of food
and drink, careful not to waste a drop of water when performing
ablutions, fasted frequently, and prayed devoutly late into the night.
Let us pray that humanity soon discovers the wisdom of hisexample.
Fardh, "Obligation"
Islam prescribes certain specific obligations: prayer, fasting,
bearing witness that there is none worthy of worship but Allaah and
that Muhammad is themessenger of Allaah, paying almsgiving, and
performing pilgrimage are the best known. fardh has been viewed by
some scholars as involving general as well as specific obligations,
that is, obligations from Allaah that may not be specific enough to be
enforceable by the community: being charitable, just, and merciful,
remembering Allaah, putting ones family, community, and planet ahead
of oneself, and so on could be viewed as obligations in the general
sense. In the more common, specifically legal sense of fardgh, there
are obligations incumbent on everyone (fardh al-'ayn) and others that
can be fulfilled for thewhole community by some of its members (fardh
al-kifaayah). Because these obligations are from Allaah, they demand
to be taken seriously. Thus the Islamic world-view emphasizes the
notion of obligation, in contrast to the Western preoccupation with
individualism and rights at the expense of obligations and
responsibilities. The notion of obligation is obviously essential to
any serious attempt to save our environment. If we are governed by the
principle of individual "rights" we will not want to infringe on
anyone's"right" to consume more and more material goods—and to cutdown
forests, dig mines, exterminate animals, spew pollutants, and ravage
ecosystems in pursuit of those goods. An ethic built on obligations
before rights, like theIslamic ethic, seems better suitedto a world in
which is more than six billion people pursuing their"right" to
unlimited material consumption will spell doom for the planet as a
whole. In particular, the obligation of the fortunate to care for the
less fortunate must be universally acknowledged if we are to limit
planetary consumption in a humane, rational manner. Clearly the
Islamic ethic of obligation is well suited to saving the world by
correcting the unbalanced Western, and especially American, ethic of
"rights" whosebottom line is the right of the wealthy and powerful to
unlimited consumption of the planet's resources. - - ▓███▓
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Ecology and Islamic values -II

Living with and loving Allaah's Creation
Let us think about some of the ways that Islam's spiritual orientation
and its concrete rulesfor social and economic life, offer potential
solutions to concrete problems that face us.
Islam asks us to submit to Allaah,to bend toward our creator as a reed
bends in the wind. Put in another way, this suggests we should live
with divinely-ordainednature, not opposed to it. We should not strive
to create radically artificial environments, but instead adapt
ourselves moreflexibly to the natural environments we have. Allaah has
made this easy for us in manyways: We have been given a lunarcalendar
to keep us in touch withthe natural lunar rhythms, and a daily
time-keeping system based on the sun, whose position is thekey to the
timing of the five daily.By orienting our time-frame around these
divinely provided systems, we automatically move in harmony with the
solar and lunar rhythms that are, accordingto the Quran, among the
most powerful signs of Allaah.
At a more mundane level, we have to ask ourselves questions like: Does
living in harmony with nature mean that we should give up air
conditioning? Certainly if we attain gratitude and inner peace by the
grace of Allaah, we will be less desperate to make every last detail
of our physical existence as comfortable and luxurious as possible.
Since air conditioning will always be a luxury that only a tiny
percentageof the world's population will ever be able to afford,
perhaps we should at least be frugal (and grateful) in our use of it,
and try to use our wealth to feed our hungry fellow human beings.
Likewise, we should build modestly with local, natural materials, and
eat modestly with locally-grown, natural foods. We should use
mechanical transport with moderation, relying as much as possible on
such healthy, pollution-free, non-fossil-fuel burning means as walking
and bicycling, and as little as possible on private auto-mobiles.
Social and Political Activism
None of these individual actions, however, will save the planet if it
continues to be dominated by ruthless exploiters. We need to become
Islamic-environmental activists, organizing and agitating for both
Islamic and environmental causes and showing how the two are closely
linked. By demonstrating concernfor our planet, and a commitment to
finding solutions, we will be spreading a positive image of Islam to
all. Together, the rising army of eco-warriors and the awakening
Muslim Ummah will carry the green banners of Islam and
environmentalism to every cornerof the planet, creating the basis for
the sustainable, balanced, harmonious society of the future.
Quranic Concepts: The Deepest, Purest Source of Environmental Wisdom
Meezaan "Balance"
Literally "the scale of balance." The word Meezaan expresses the
harmony of Allaah's creation. It expresses the perfect equilibriumand
absolute justice of creation, which humans, as successors are obliged
to help maintain. Allaah Says (what means): "The sun and moon revolve
to a reckoning/and the grasses and trees bow in adoration/He raised
the sky and set the balance/so that none maytransgress against the
balance." [Quran, 55:5-8] Humans must helpmaintain the cosmic balance
by acting justly toward nature as well as toward each other. The built
environment and the natural environment should be inperfect harmony,
as suggested bythe fact that Meezaan also means, "ground design" in
architecture. Traditional Islamic architecture, especially masjid
architecture, harmonizes building, landscape and sky in many marvelous
ways. The most famous and influential 20th century architect, Frank
Lloyd Wright, drew heavily on traditional Islamic architecture ashe
revolutionized Western architecture. Wright refused to build the usual
rectangular boxesthat squat like alien presences onthe landscape.
Instead, he used graceful Islamic-derived forms to harmonize and
balance indoors with outdoors, building with landscape, and humanity
with the rest of creation.
Ayah, "Sign"
The word ayah means, "sign" as well as "Quranic verse." The first way
the early Muslims recognizedthat the Quran is the word of Allaah was
due to the miraculousbeauty of its verses. Likewise the Quran invites
us to look at the beautiful world around us as a sign pointing to its
Creator. We are meant to "read" these signs and gain ever-deeper
knowledge and appreciation both of creationitself, and especially of
the Creator Who set such signs before us. The Quranic revelation began
with the command "iqra'","read!" This commanded Allaah's last
messenger, Muhammad , to begin reading/reciting the words of Allaah.
It also commanded the people to whomthe message was sent to
becomeliterate—and within a few generations Arabic, with the Quran as
its central influence, hadbecome the world's leading written medium of
expression. Finally, at the most general level,"iqra'!" commanded all
humans to "read" the book of Allaah's creation to decipher its truth
andbeauty, which always points beyond itself toward its Creator. If we
look at the world around usas an ever-shifting panorama of signs of
Allaah, rather than as a meaningless heap of dumb brute matter, we
will contemplate it with awe and act as cautious andrespectful
stewards rather than hyperactive, transgressive exploiters.
Haraam, "Forbidden, Off-Limits"
The concept of Haraam, whose legal meaning is "forbidden," suggests
the necessity of setting limits that must not be transgressed.
Traditionally the"Haraam" was the intimate part of the house which was
off-limitsto strangers and casual visitors. Westerners, colonialists,
wishing to transgress whatever limits they found in the lands they
invaded, projected their own fantasies upon the private areas of the
Muslim home, turning this innocent word into the salacious English
word "Haraam." But the original word Haraam, with its implication that
limits sometimes need to be drawn, is the word Western culture really
needs to borrow from Islam. Among the places where limits need to be
drawn, and spaces setaside, are the earth's remaining natural areas.
Nature parks, game preserves, wilderness areas, and so on are
absolutely essential to the future of our planet. Yet when a secular
government says, "Don't transgress in this area because the law says
so", many people, driven by greed or desperation, will not listen.
Under an Islamic system, when an area is declared Haraam, and Quranic
precepts invoked to protect it, Muslims will be much more likely to
sacrifice their immediate self-interest and respect the linesthat must
not be crossed. This is just one example of how sacred law, which
touches our hearts and carries Allaah's imprimatur, is more effective
than secular law, which requires ever-greater armies of
ever-more-corrupt police, soldiers, bureaucrats and prisons to try to
enforce it. In theabsence of Allaah's guidance, man imagines himself
self-sufficient and is driven to violate limits. Allaah Says (what
means): "No! (But) indeed, man transgresses, because he sees himself
self-sufficient. Indeed, to your Lord is the return." [Quran, 96:6-8].
When humans understand that they are not self-sufficient, but utterly
helpless and dependent on a marvelously beautiful and unimaginably
complex natural world—a natural world which, like us, is utterly
dependent on Allaah for the tiniest nanosecond or smallest subatomic
particle of its existence—they will be overtaken by awe and accept the
limits that sustain the balance (meezaan) of Allaah's creation. - -
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