To understand the relevance of "Kun Faya Kun" in the modern age, we must first understand what science can explain, and, just as importantly, what it cannot.

Modern science is extraordinarily successful in explaining change. Physics explains motion and forces, chemistry explains reactions and transformations, and biology explains adaptation and variation. Darwinism and Neo-Darwinism fall squarely within this explanatory domain. They attempt to explain how life diversifies once life already exists. They describe how traits change, how organisms adapt, and how populations shift over time.

But science does not explain why existence exists at all. It does not explain why there are laws of nature instead of nothing, or why matter, energy, space, and time exist in the first place. These questions are not marginal; they are foundational. And this is precisely where “Kun Faya Kun” becomes relevant, not as a rival to science, but as an explanation of what lies beyond science’s reach.

Every scientific explanation rests on laws. The laws of physics govern matter and energy, the laws of chemistry govern reactions, and the laws of biology govern living systems. Yet laws themselves do not produce existence. They describe patterns; they do not initiate reality.

Gravity does not create matter; it only acts upon matter once it exists. Natural selection does not create life; it selects among living forms that are already present. Even the most sophisticated scientific models assume a prior framework of existence. The laws operate after something exists; they do not explain why anything exists at all. This is the first and most fundamental limit Darwinism cannot cross.

“Kun Faya Kun” represents the moment where law itself begins, the transition from non-existence to existence. Science has no equation for this moment. Even cosmology admits this openly. The Big Bang theory does not explain ultimate origin; it explains expansion. It describes how the universe evolved after a certain point, not how existence itself emerged.

In scientific language, “Kun Faya Kun” corresponds to non-material causation, the initiation of reality without pre-existing physical components. This is not anti-science. It is pre-science. It describes the condition under which science itself becomes possible.

At the core of all life lies information. DNA is not merely a chemical substance; it is a coded system containing instructions for building and maintaining living organisms. Information is not a by-product of matter; it is a distinct and fundamental aspect of reality.

In physics and information theory, one principle is well established: randomness generates noise, not meaningful code. Random processes may alter existing information, but they do not produce complex, functional information from nothing. Even a single functional protein requires a highly specific sequence of amino acids. The probability of such sequences arising purely by chance is astronomically small.

Darwinism assumes that random mutations, filtered by natural selection, can gradually generate the immense informational content of life. Yet this assumption has become increasingly difficult to sustain. Randomness may modify existing systems, but it does not write software. In fact, random interference usually degrades information rather than creating it.

“Kun Faya Kun” reframes creation not as physical assembly, but as informational command. In modern terms, it resembles a top-down informational initiation rather than a bottom-up material accident. Life begins not through blind trial and error, but through intentional ordering.

This perspective aligns closely with contemporary scientific critiques of Darwinism, even though it originates from a theological tradition. It suggests that information is primary, not secondary, a conclusion science itself is increasingly approaching.

Perhaps the strongest challenge to materialist explanations of human origin comes from consciousness. Despite remarkable advances in neuroscience, science has not explained how subjective experience arises from physical processes. Neurons can be mapped, brain signals measured, and chemical pathways traced, but awareness itself remains unexplained.

Thought, intention, meaning, selfhood, and moral awareness do not reduce easily to neural activity. The gap between brain processes and lived experience remains unbridged. Thomas Nagel, an atheist philosopher, openly acknowledges that consciousness makes purely material explanations of evolution incomplete. This is not theology; it is intellectual honesty.

“Kun Faya Kun” recognises consciousness as fundamental, not accidental. In Islamic thought, Adam is created conscious from the very beginning. He does not evolve into awareness; he is endowed with it. Science, for all its achievements, has not crossed this threshold. It describes the brain, but not the self. This does not diminish science. It simply defines its scope.

Darwinism is powerful when applied to variation after origin, but it collapses when applied to origin itself. It requires several pre-existing conditions, pre-existing life, pre-existing genetic information (command), pre-existing laws of nature, pre-existing time and space. None of these explain themselves. Darwinism assumes what it is supposed to explain. It begins in the middle of the story and mistakes that middle for the beginning.

“Kun Faya Kun” addresses precisely what Darwinism cannot: why existence exists at all. It does not compete with science; it operates at a deeper ontological level. Science explains processes within existence. “Kun Kaya Kun” explains the arrival of existence itself.

Creation is not a process, it is an event, whereas evolution is a process. This distinction is crucial. Evolution describes gradual biological change over time. Creation, as expressed by “Kun Faya Kun,” describes instant ontological initiation, existence summoned into being by command, not assembled through chance. This can be simplified by any contemporary material processes such as building a house, wherein we have all different types of material available, we cannot sit back and expect the house gets constructed randomly without any supervisory instructions from an engineer. It is the engineer whose purposeful and valuable command ensures construction or per-se origination of a strong and safer house. Therefore any command is non physical and without command nothing of the materials can be assembled in order.

Modern physics already entertains ideas that echo this logic. Quantum events occur without classical causation. The universe appears to have emerged from conditions where physical laws, as we understand them, did not yet apply. Science increasingly acknowledges that reality begins with something that cannot be physically explained.

Islam articulated this insight fourteen centuries ago, not as scientific theory, but as metaphysical truth.

To affirm divine design does not require rejecting science. It requires recognising where science ends. Darwinism explains survival, not arrival. Mutation explains change, not meaning. Selection explains persistence, not purpose.

“Kun Faya Kun” is not a scientific equation. It is a meta-scientific truth, an acknowledgment that existence begins not with randomness, but with will. It does not undermine science; it grounds it.

If science continues honestly, it may never pronounce the words “Kun Faya Kun.” But as it confronts the mysteries of origin, information, and consciousness, it may arrive quietly at the same conclusion: that reality begins not in accident, but in intention. And sometimes, the deepest truths are reached not through equations, but through silence.