The chapter you are about to read reveals
a crucial secret of your life. You should read it very attentively
and thoroughly for it concerns a subject that is liable
to make fundamental changes in your outlook on the external
world. The subject of this chapter is not just a point of
view, a different approach, or a traditional or philosophical
thought: it is a fact which everyone, believing or unbelieving,
must admit and which is also proven by science today.
A Very Different Approach To Matter
People who conscientiously and wisely contemplate their surroundings
realise that everything in the universe – both animate and inanimate –
must have been created. The question is "Who is the Creator of all these
It is evident that "the fact of creation", which reveals itself
in every aspect of the universe, cannot be an outcome of the universe
itself. For example, a bug cannot have created itself. The solar system
cannot have created or organised itself. Neither plants, humans, bacteria,
erythrocytes (red-blood corpuscles), nor butterflies can have created
themselves. Also the possibility that all these could have originated
"by chance" is not even imaginable.
We therefore arrive at the following conclusion: Everything that we see
has been created, but nothing we see can themselves be "creators". The
Creator is different from and superior to all that we see with our eyes,
a superior power that is invisible but whose existence and attributes
are revealed in everything that exists.
This is the point at which those who deny the existence of Allah demur.
These people are conditioned not to believe in His existence unless they
see Him with their eyes. These people, who disregard the fact of "creation",
are forced to ignore the actuality of "creation" manifest throughout the
universe and try to prove that the universe and the living things in it
have not been created. Evolutionary theory is an essential example of
their vain endeavours to this end.
The basic mistake of those who deny Allah is shared by many people who
do not really deny the existence of Allah but have a wrong perception
of Him. They do not deny creation but have superstitious beliefs about
"where" Allah is. Most of them think that Allah is up in the "sky".
They tacitly imagine that Allah is behind a very distant planet and interferes
with "worldly affairs" once in a while, or perhaps does not intervene
at all. They imagine that He created the universe and then left it to
itself, leaving people to determine their fates for themselves.
Still others have heard that it is written in the Qur'an that Allah is
"everywhere" but they cannot conceive what exactly this means. They think
that Allah surrounds everything like radio waves or like an invisible,
However, this and other beliefs that are unable to make clear "where"
Allah is (and maybe because of that deny Him) are all based on a common
mistake. They are prejudiced without any grounds for it and so are then
moved to wrong opinions of Allah. What is this prejudice?
This prejudice is about the nature and characteristics of matter. We
are so conditioned in our suppositions about the existence of matter that
we never think whether it does exist or not or whether it is only a shadow.
Modern science demolishes this prejudice and discloses a very important
and revealing reality. In the following pages, we will try to clarify
this great reality to which the Qur'an points.
The World of Electrical Signals
All the information that we have about the world in which we live is
conveyed to us by our five senses. The world we know of consists of what
our eyes see, our hands feel, our noses smell, our tongues taste, and
our ears hear. We never think that the "external" world could be anything
other than that which our senses present to us, as we have been dependent
on only those senses since birth.
research in many different fields of science points to a very different
understanding and creates serious doubt about our senses and the world
that we perceive with them.
The starting-point of this approach is that the notion of an "external
world" shaped in our brain is only a response created in our brain by
electrical signals. The redness of apples, the hardness of wood and, moreover,
your mother, father, family, and everything that you own, your house,
job, and the lines of this book, are comprised only of electrical signals.
Frederick Vester explains the point that science has reached on this
Statements of some scientists posing that "man is
an image, everything experienced is temporary and deceptive, and this
universe is a shadow", seems to be proven by science in our day.25
The famous philosopher, George Berkeley commented on the subject as follows:
We believe in the existence of objects just because
we see and touch them, and they are reflected to us by our perceptions.
However, our perceptions are only ideas in our mind. Thus, objects we
captivate by perceptions are nothing but ideas, and these ideas are
essentially in nowhere but our mind… Since all these exist only in the
mind, then it means that we are beguiled by deceptions when we imagine
the universe and things to have an existence outside the mind. So,
none of the surrounding things have an existence out of our mind.26
In order to clarify the subject, let us consider our sense of sight,
which provides us with the most extensive information about the external
How Do We See, Hear, and Taste?
The act of seeing is realised progressively. Light clusters (photons)
travel from the object to the eye and pass through the lens at the front
of the eye where they are refracted and fall upside-down on the retina
at the back of the eye. Here, impinging light is turned into electrical
signals that are transmitted by neurons to a tiny spot called the centre
of vision in the back of the brain. This electrical signal is perceived
as an image in this centre in the brain after a series of processes. The
act of seeing actually takes place in this tiny spot in the posterior
part of the brain, which is pitch-dark and completely insulated from
Now, let us reconsider this seemingly ordinary and unremarkable process.
When we say, "we see", we are in fact seeing the effects of impulses reaching
our eyes and induced in our brain, after they are transformed into electrical
signals. That is, when we say, "we see", we are actually observing
electrical signals in our mind.
All the images we view in our lives are formed in our centre of vision,
which only comprises a few cubic centimetres of the volume of the brain.
Both the book you are now reading and the boundless landscape you see
when you gaze at the horizon fit into this tiny space. Another point that
has to be kept in mind is that, as we have noted before, the brain is
insulated from light; its inside is absolutely dark. The brain has no
contact with light itself.
We can explain this interesting situation with an example. Let us suppose
that in front of us there is a burning candle. We can sit opposite this
candle and watch it at length. However, during this period, our brain
never has any direct contact with the original light of the candle. Even
as we see the light of the candle, the inside of our brain is completely
dark. We watch a colourful and bright world inside our dark brain.
R. L. Gregory gives the following explanation about the miraculous aspects
of seeing, something that we take so much for granted:
We are so familiar with seeing, that it takes a leap
of imagination to realise that there are problems to be solved. But
consider it. We are given tiny distorted upside-down images in the eyes,
and we see separate solid objects in surrounding space. From the patterns
of simulation on the retinas we perceive the world of objects, and this
is nothing short of a miracle.27
The same situation applies to all our other senses. Sound, touch, taste
and smell are all transmitted to the brain as electrical signals and are
perceived in the relevant centres in the brain.
The sense of hearing works in a similar manner to that of sight. The
outer ear picks up sounds by the auricle and directs them to the middle
ear. The middle ear transmits the sound vibrations to the inner ear and
intensifies them. The inner ear translates the vibrations into electrical
signals, which it sends into the brain. Just as with the eye, the act
of hearing finally takes place in the centre of hearing in the brain.
The brain is insulated from sound just as it is from light. Therefore,
no matter how noisy it is outside, the inside of the brain is completely
Nevertheless, even the subtlest sounds are perceived in the brain. This
is so precise that the ear of a healthy person hears everything without
any atmospheric noise or interference. In your brain, which is insulated
from sound, you listen to the symphonies of an orchestra, hear all the
noises of a crowded place, and perceive all the sounds within a wide frequency
range, from the rustling of a leaf to the roar of a jet plane. However,
if the sound level in your brain were to be measured by a sensitive device
at that moment, it would be seen that a complete silence is prevailing
Our perception of odour is formed in a similar way. Volatile molecules
emitted by things such as vanilla or a rose reach the receptors in the
delicate hairs in the epithelium region of the nose and become involved
in an interaction. This interaction is transmitted to the brain as electrical
signals and perceived as smell. Everything that we smell, be it pleasant
or unpleasant, is nothing but the brain's perception of the interactions
of volatile molecules after they have been transformed into electrical
signals. You perceive the scent of a perfume, a flower, a food that you
like, the sea, or other odours you like or dislike, in your brain. The
molecules themselves never reach the brain. Just as with sound and vision,
what reach your brain simply electrical signals. In other words, all the
odours that you have assumed – since you were born – to belong to external
objects are just electrical signals that you feel through your sense organs.
Similarly, there are four different types of chemical receptors in the
front part of a human's tongue. These pertain to the four tastes: salty,
sweet, sour, and bitter. Our taste receptors transform these perceptions
into electrical signals through a chain of chemical processes and transmit
them to the brain. These signals are perceived as taste by the brain.
The taste you experience when you eat a chocolate bar or a fruit that
you like is the interpretation of electrical signals by the brain. You
can never reach the object in the external world; you can never see, smell
or taste the chocolate itself. For instance, if the taste nerves that
travel to the brain are cut, the taste of things you eat will not reach
your brain; you will completely lose your sense of taste.
At this point, we come across another fact: We can never
be sure that what we experience when we taste a food and what another
person experiences when he tastes the same food, or what we perceive when
we hear a voice and what another person perceives when he hears the same
voice are the same. Lincoln Barnett says that no one can know whether
another person perceives the colour red or hears the C note the in same
way as does he himself.28
Our sense of touch is no different from the others. When we touch an
object, all information that will help us recognise the external world
and objects are transmitted to the brain by the sense nerves on the skin.
The feeling of touch is formed in our brain. Contrary to general belief,
the place where we perceive the sense of touch is not at our finger-tips
or on our skins but at the centre of touch perception in our brains. Because
of the brain's interpretation of electrical stimuli coming to it from
objects, we experience those objects differently such as that they are
hard or soft, hot or cold. We derive all the details that help us recognise
an object from these stimuli. Concerning this, the thoughts of two famous
philosophers, B. Russell and L. Wittgenstein, are as follows:
For instance, whether a lemon truly exists or not
and how it came to exist cannot be questioned and investigated. A lemon
consists merely of a taste sensed by the tongue, an odour sensed by the
nose, a colour and shape sensed by the eye; and only these features of
it can be subject to examination and assessment. Science can never know
the physical world.29
It is impossible for us to reach the physical world. All objects around
us are a collection of perceptions such as seeing, hearing, and touching.
By processing the data in the centre of vision and in other sensory centres,
our brains, throughout our lives, do not confront the "original" of
the matter existing outside us but rather the copy formed inside our brain.
It is at this point that we are misled by assuming these copies are instances
of real matter outside us.
"The External World" Inside Our Brain
From the physical facts described so far, we may conclude the following.
Everything we see, touch, hear, and perceive as "matter", "the world"
or "the universe" is only electrical signals occurring in our brain.
Someone eating a fruit does not confront the actual fruit but its perception
in the brain. The object considered by the person a "fruit" actually consists
of electrical impressions of the shape, taste, smell, and texture of the
fruit in the brain. If the sight nerves travelling to the brain were to
be severed suddenly, the image of the fruit would suddenly disappear.
A disconnection in the nerve travelling from the sensors in the nose to
the brain would completely interrupt the sense of smell. Put simply, the
fruit is nothing but the brain's interpretation of electrical signals.
Another point to be considered is the sense of distance. Distance,
for example the distance between you and this book, is only a feeling
of space formed in your brain. Objects that seem to be distant in one
person's view also exist in the brain. For instance, someone who watches
the stars in the sky assumes that they are millions of light-years away
from him. Yet, what he "sees" are really the stars inside himself, in
his centre of vision. While you read these lines, you are, in truth, not
inside the room you assume yourself to be in; on the contrary, the room
is inside you. Your seeing your body makes you think that you are inside
it. However, you must remember that your body, too, is an image formed
inside your brain.
The same applies to all your other perceptions. For instance, when you
think that you hear the sound of the television in the next room, you
are actually experiencing the sound inside your brain. You can prove neither
that a room exists next to yours, nor that a sound comes from the television
in that room. Both the sound you think to be coming from metres away and
the conversation of a person right next to you are perceived in a centre
of hearing a few centimetres square in your brain. Apart from in this
centre of perception, no concept such as right, left, front or behind
exists. That is, sound does not come to you from the right, from the left
or from the air; there is no direction from which sound comes.
The smells that you perceive are like that too; none of them reaches
you from a great distance. You suppose that the end-effects formed in
your centre of smell are the smell of the objects in the external world.
However, just as the image of a rose is in your centre of vision, so the
smell of the rose is in your centre of smell; there is neither a rose
nor an odour pertaining to it in the external world.
The "external world" presented to us by our perceptions is merely a collection
of electrical signals reaching our brains. Throughout our lives, our brains
process these signals and we live without recognising that we are mistaken
in assuming that these are the original versions of things existing in
the "external world". We are misled because we can never reach the matters
themselves by means of our senses.
Moreover, again our brains interpret and attribute meaning to signals
that we assume to be the "external world". For example, let us consider
the sense of hearing. Our brains transform the sound waves in the "external
world" into a symphony. That is to say, music is also a perception created
by our brains. In the same manner, when we see colours, what reach our
eyes are merely electrical signals of different wavelengths. Again
our brains transform these signals into colours. There are no colours
in the "external world". Neither is the apple red, nor is the sky
blue, nor the trees green. They are as they are just because we perceive
them to be so. The "external world" depends entirely on the perceiver.
Even the slightest defect in the retina of the eye causes colour blindness.
Some people perceive blue as green, some red as blue, and some perceive
all colours as different tones of grey. At this point, it does not matter
whether the object externally is coloured or not.
The prominent thinker Berkeley also addressed this fact:
At the beginning, it was believed that colours,
odours, etc., "really exist", but subsequently such views were renounced,
and it was seen that they only exist in dependence on our sensations.30
In conclusion, the reason we see objects coloured is not because they are
coloured or because they have an independent material existence outside
ourselves. The truth of the matter is rather that all the qualities we
ascribe to objects are inside us and not in the "external world".
So what remains of the "external world"?
Is the Existence of the "External World" Indispensable?
So far, we have been speaking repeatedly of an "external world" and a
world of perceptions formed in our brains, the latter of which is what
we see. However, since we can never actually reach the "external world",
how can we be sure that such a world really exists?
Actually we cannot. Since each object is only a collection of perceptions
and those perceptions exist only in the mind, it is more accurate to say
that the only world that really exists is the world of perceptions. The
only world we know of is the world that exists in our mind: the one that
is designed, recorded, and made vivid there; the one, in short, that is
created within our mind. This is the only world of which we can be sure.
We can never prove that the perceptions we observe in our brain have
material correlates. Those perceptions could conceivably be coming from
an "artificial" source.
It is possible to observe this. False stimuli can produce an entirely
imaginary "material world" in our brain. For example, let us imagine a
very developed recording instrument in which all kinds of electrical signals
could be recorded. First, let us transmit all the data related to a setting
(including body image) to this instrument by transforming them into electrical
signals. Second, let us imagine that the brain could survive apart from
the body. Finally, let us connect the recording instrument to the brain
with electrodes that will function as nerves and send the pre-recorded
data to the brain. In this state, you would experience yourself living
in this artificially created setting. For instance, you could easily believe
that you are driving fast on a highway. It might never become possible
to understand that you consist of nothing but your brain. This is because
what is needed to form a world within your brain is not the existence
of a real world but rather the stimuli. It is perfectly possible that
these stimuli could be coming from an artificial source, such as a tape-recorder.
In that connection, distinguished philosopher Bertrand Russell wrote:
As to the sense of touch when we press the table with
our fingers, that is an electric disturbance on the electrons and protons
of our fingertips, produced, according to modern physics, by the proximity
of the electrons and protons in the table. If the same disturbance
in our finger-tips arose in any other way, we should have the sensations,
in spite of there being no table.31
It is indeed very easy for us to be deceived into believing perceptions,
without any material correlates, to be real. We often experience this
feeling in our dreams, in which we experience events, see people, objects
and settings that seem completely real. However, they are all nothing
but mere perceptions. There is no basic difference between the dream and
the "real world"; both of them are experienced in the brain.
Who Is the Perceiver?
As we have related so far, there is no doubt that the world we think
we inhabit and that we call the "external world" is perceived inside our
brain. However, here arises the question of primary importance. If all
physical events that we know are intrinsically perceptions, what about
our brain? Since our brains are a part of the physical world just like
our arms, legs, or any other objects, it also must be a perception just
like all other objects.
An example about dreams will illuminate the subject further. Let us think
that we see the dream within our brain in accordance with what has been
said so far. In the dream, we will have an imaginary body, an imaginary
arm, an imaginary eye, and an imaginary brain. If during our dream, we
were asked, "where do you see?" we would answer "I see in my brain". Yet,
actually there is not any brain to talk about, but an imaginary head and
an imaginary brain. The seer of the images is not the imaginary brain
in the dream, but a "being" that is far "superior" to it.
We know that there is no physical distinction between the setting of
a dream and the setting we call real life. So when we are asked in the
setting we call real life the above question "where do you see", it would
be just as meaningless to answer "in my brain" as in the example above.
In both conditions, the entity that sees and perceives is not the brain,
which is after all only a hunk of meat.
When we analyse the brain, we see that there is nothing in it but lipid
and protein molecules, which also exist in other living organisms. This
means that within the piece of meat we call our "brain", there is nothing
to observe the images, to constitute consciousness, or to create the being
we call "myself".
R. L. Gregory refers to a mistake people make in relation to the perception
of images in the brain:
There is a temptation, which must be avoided, to say
that the eyes produce pictures in the brain. A picture in the brain
suggests the need of some kind of internal eye to see it – but this
would need a further eye to see its picture… and so on, in an endless
regress of eyes and pictures. This is absurd.32
This is the very point that puts materialists, who do not hold anything
but matter to be true, in a quandary: to whom belongs "the eye inside"
that sees, that perceives what it sees and reacts?
Karl Pribram also focused on this important question, about who the perceiver
is, in the world of science and philosophy:
Philosophers since the Greeks, have speculated about
the "the ghost in the machine", the "little man inside
the little man" and so on. Where is the I-- the entity that uses
the brain? Who does the actual knowing? Or, as Saint Francis of Assisi
once put it: "What we are looking for is what is looking"..33
Now, think of this: The book in your hand, the room you are in, in brief,
all the images in front of you are seen inside your brain. Is it the atoms
that see these images? Blind, deaf, unconscious atoms? Why did some atoms
acquire this quality whereas some did not? Do our acts of thinking, comprehending,
remembering, being delighted, being unhappy, and everything else consist
of the electrochemical reactions between these atoms?
When we ponder these questions, we see that there is no sense in looking
for will in atoms. It is clear that the being that sees, hears, and feels
is a supra-material being. This being is "alive" and it is neither matter
nor an image of matter. This being associates with the perceptions in
front of it by using the image of our body.
This being is the "soul".
The aggregate of perceptions we call the "material world" is a dream
observed by this soul. Just as the bodies we possess and the material
world we see in our dreams have no reality, the universe we occupy and
the bodies we possess also have no material reality.
The real being is the soul. Matter consists merely of perceptions viewed
by the soul. The intelligent beings that write and read these lines are
not each a heap of atoms and molecules and the chemical reactions between
them, but a "soul".
The Real Absolute Being
All these facts bring us face to face with a very significant question.
If the thing we acknowledge to be the material world is merely comprised
of perceptions seen by our soul, then what is the source of these perceptions?
In answering this question, we must consider the following: matter does
not have a self-governing existence by itself. Since matter is a perception,
it is something "artificial". That is, this perception must have been
caused by another power, which means that it must have been created. Moreover,
this creation must be continuous. If there were not a continuous and consistent
creation, then what we call matter would disappear and be lost. This may
be likened to a television on which a picture is displayed as long as
the signal continues to be broadcast. So, who makes our soul see the stars,
the earth, plants, people, our bodies and all else that we see?
It is very evident that there is a Creator, Who has created the entire
material universe, that is, the sum of perceptions, and continues His
creation ceaselessly. Since this Creator displays such a magnificent creation,
He surely has eternal power and might.
This Creator introduces Himself to us. He has revealed a Book and through
this Book has described Himself, the universe and the reason of our existence
This Creator is Allah and the name of His book is the Qur'an.
The facts that the heavens and the earth, that is, the universe is not
stable, that their presence is only made possible by Allah's creating
them and that they will disappear when He ends this creation, are all
explained in a verse as follows:
It is Allah Who sustains the heavens and the earth,
lest they cease (to function): and if they should fail, there is none
- not one - can sustain them thereafter: Verily He is Most Forbearing,
Oft-Forgiving. (Surat al-Fatir: 41)
As we mentioned at the beginning, some people have no genuine understanding
of Allah and so they imagine Him as a being present somewhere in the heavens
and not really intervening in worldly affairs. The basis of this logic actually
lies in the thought that the universe is an assembly of matter and Allah
is "outside" this material world, in a far away place. In some false religions,
belief in Allah is limited to this understanding.
However, as we have considered so far, matter is composed only of sensations.
And the only real absolute being is Allah. That means that only Allah
is; all things except Him are shadow beings. Consequently, it is impossible
to conceive of Allah as separate and outside of this whole mass of matter.
Allah is surely "everywhere" and encompasses all. This reality
is explained in the Qur'an as follows;
Allah! There is no god but He, the Living, the
Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are
all things in the heavens and on earth. Who is there can intercede in
His presence except as He permits? He knows what (appears to His creatures
as) before or after or behind them. Nor shall they compass aught of His
knowledge except as He wills. His Throne extends over the heavens and
the earth, and He feels no fatigue in guarding and preserving them for
He is the Most High, the Supreme (in glory). (Surat al-Baqarah: 255)
That Allah is not bound by space and that He encompasses everything
roundabout is stated in another verse as follows:
To Allah belong the east and the west: Whithersoever
you turn, there is the face of Allah. For Allah is all-pervading, all-knowing.
(Surat al-Baqarah: 115)
Since material beings are each a perception, they cannot see Allah; but
Allah sees the matter He created in all its forms. In the Qur'an, this
is stated thus: "No vision can grasp Him, but His grasp is over all
vision." (Surat al-An'am: 103)
That is, we cannot grasp Allah's being with our eyes, but Allah has thoroughly
encompassed our inside, outside, looks and thoughts. We cannot utter any
word but with His knowledge, nor can we even take a breath.
While we watch these sensory perceptions in the course of our lives,
the closest being to us is not any one of these sensations, but Allah
Himself. The secret of the following verse in the Qur'an is concealed
in this reality: "It is We Who created man, and We know what dark suggestions
his soul makes to him: for We are nearer to him than (his) jugular vein."
(Surah Qaf: 16)
When a person thinks that his body is only made up of "matter", he cannot
comprehend this important fact. If he takes his brain to be "himself",
then the place that he accepts to be the outside is 20-30 cm away from
him. However, when he understands that there is nothing such as matter,
and that everything is imagination, notions such as outside, inside, far
or near lose meaning. Allah has encompassed him and He is "infinitely
close" to him.
Allah informs men that He is "infinitely close" to them with the
verse "When My servants ask you concerning Me, I am indeed close (to
them)." (Surat al-Baqarah: 186) Another verse relates the same fact:
"We told you that your Lord encompasses mankind round about." (Surat
Man is misled in thinking that the being closest to him is himself. Allah,
in truth, is even closer to us than ourselves. He has called our attention
to this point in the verse "Why is it not then that when it (soul)
comes up to the throat, and you at that time look on, We are nearer to
him than you, but you see not." (Surat al-Waqi'ah: 83-85). As we are
told in the verse, people live unaware of this phenomenal fact because
they do not see it with their eyes.
On the other hand, it is impossible for man, who is nothing but a shadow
being, to have power and will independent of Allah. The verse "But
Allah has created you and what you do!" (Surat as-Saffat: 96) shows
that everything we experience takes place under Allah's control. In the
Qur'an, this reality is stated in the verse "You did not throw, when
you threw, it was Allah who threw" (Surat al-Anfal, 17) whereby it
is emphasised that no act is independent of Allah. Since the human being
is a shadow being, he himself does not perform the act of throwing. However,
Allah gives this shadow being the feeling of self. In reality, Allah performs
all acts. If someone takes the acts he does as his own, he evidently means
to deceive himself.
This is the reality. A person may not want to concede this and may think
of himself as a being independent of Allah; but this does not change a
thing. Of course his unwise denial is again within Allah's will and wish.
Everything That You Possess Is Intrinsically Illusory
As may be seen clearly, it is a logical scientific fact that the "external
world" has no material reality and that it is a collection of images perpetually
presented to our soul by Allah. Nevertheless, people usually do not include,
or rather do not want to include, everything in the concept of the "external
Think about this issue sincerely and boldly. You will realise that your
house, furniture, car – which is perhaps recently bought, office, jewellery,
bank account, wardrobe, spouse, children, colleagues, and everything else
that you possess are in fact included in this imaginary external world
projected to you. Everything you see, hear, or smell – in short – perceive
with your five senses around you is a part of this "imaginary world":
the voice of your favourite singer, the hardness of the chair you sit
on, a perfume whose smell you like, the sun that keeps you warm, a flower
with beautiful colours, a bird flying in front of your window, a speedboat
moving swiftly on the water, your fertile garden, the computer you use
at your job, or your hi-fi that has the most advanced technology in the
This is the reality, because the world is only a collection of images
created to test man. People are tested all through their limited lives
with perceptions having no reality. These perceptions are intentionally
presented as appealing and attractive. This fact is mentioned in the Qur'an:
Fair in the eyes of people is the love of things
they covet: Women and sons; heaped-up hoards of gold and silver; horses
branded (for blood and excellence); and (wealth of) cattle and well-tilled
land. Such are the possessions of this world's life; but in nearness to
Allah is the best of the goals (to return to). (Surat Ali 'Imran: 14)
Most people cast their religion away for the lure of property, wealth, heaped-up
hoards of gold and silver, dollars, jewellery, bank accounts, credit cards,
wardrobes full of clothes, last-model cars, in short, all the forms of prosperity
that they either possess or strive to possess. They concentrate only on
this world while forgetting the hereafter. They are deceived by the
"fair and alluring" face of the life of this world, and fail to keep up
prayer, give charity to the poor, and perform worship that will make them
prosper in the hereafter. They say instead, "I have things to do", "I have
ideals", "I have responsibilities", "I do not have enough time", "I have
things to complete" and "I will do it in the future". They consume their
lives trying to prosper only in this world. In the verse, "They know
but the outer (things) in the life of this world: but of the End of things
they are heedless" (Surat ar-Rum: 7), this misconception is described.
The fact we describe in this chapter, namely that everything is an image,
is very important for its implications that render all lusts and boundaries
meaningless. The verification of this fact makes it clear that everything
people possess or toil to possess – wealth acquired with greed, children
of whom they boast, spouses whom they consider closest to them, friends,
their dearest bodies, the social status which they believe to be a superiority,
the schools they have attended, the holidays on which they have been –
is nothing but mere illusion. Therefore, all the effort, the time spent,
and the greed, prove unavailing.
This is why some people unwittingly make fools of themselves when they
boast of their wealth and properties or of their "yachts, helicopters,
factories, holdings, manors and lands" as if they really exist. Those
well-to-do people who ostentatiously sail in their yachts, show off their
cars, keep talking about their wealth, suppose that their posts rank them
higher than everyone else and keep thinking that they are successful because
of all this, should actually think what kind of a state they will find
themselves in once they realise that success is nothing but an illusion.
These scenes are seen many times in dreams as well. In their dreams,
they also have houses, fast cars, extremely precious jewels, rolls of
dollars, and loads of gold and silver. In their dreams, they are also
positioned in high ranks, own factories with thousands of workers, possess
power to rule over many people, and dress in clothes that make everyone
admire them. Just as someone who, on waking, boasted about his possessions
in his dreams would be ridiculed, he is sure to be equally ridiculed for
boasting of images he sees in this world. Both what he sees in his dreams
and in this world are mere images in his mind.
Similarly, the way people react to events they experience in the world
will make them feel ashamed when they realise the reality. Those who fiercely
fight with each other, rave furiously, swindle, take bribes, commit forgery,
lie, covetously withhold their money, do wrong to people, beat and curse
others, rage aggressively, are full of passion for office and rank, are
envious, and show off, will be disgraced when they realise that they have
done all of this in a dream.
Since Allah creates all these images, the Ultimate Owner of everything
is Allah alone. This fact is stressed in the Qur'an:
But to Allah belong all things in the heavens and
on earth: And He it is that encompasses all things. (Surat an-Nisa: 126)
It is great foolishness to cast religion away for the sake of imaginary
passions and thus lose the eternal life. Moreover, it will lead one to everlasting
At this stage, one point should be understood. It is not said here
that "the possessions, wealth, children, spouses, friends, rank you have
with which you are being stingy, will vanish sooner or later, and therefore
they do not have any meaning", but that "all the possessions you seem
to have do not exist, but they are merely dreams composed of images which
Allah shows you to test you". As you see, there is a big difference between
the two statements.
Although one does not want to acknowledge this right away and would rather
deceive oneself by assuming everything one has truly exists, one is finally
to die and in the hereafter everything will be clear when we are recreated.
On that day "sharp is one's sight" (Surah Qaf: 22) and we will
see everything much more clearly. However, if we have spent our lives
chasing after imaginary aims, we are going to wish we had never lived
this life and say "Ah! Would that (Death) had made an end of me! Of
no profit to me has been my wealth! My power has perished from me!" (Surat
What a wise man should do, on the other hand, is to try to understand
the greatest reality of the universe here in this world, while he still
has time. Otherwise, he will spend all his life running after dreams and
face a grievous penalty at the end. In the Qur'an, the final state of
those people who run after illusions (or mirages) in this world and forget
their Creator, is stated as follows:
But the unbelievers, their deeds are like a mirage
in sandy deserts, which the man parched with thirst mistakes for water;
until when he comes up to it, he finds it to be nothing: But he finds
Allah (ever) with him, and Allah will pay him his account: and Allah is
swift in taking account. (Surat an-Nur: 39)
Logical Defects of the Materialists
From the beginning of this chapter, it is clearly stated that matter
does not have absolute being, as materialists claim, but is rather a collection
of sense impressions created by Allah. Materialists resist this evident
reality, which destroys their philosophy, in an extremely dogmatic manner
and bring forward baseless anti-theses.
For example, one of the biggest advocates of materialist
philosophy in the 20th century, an ardent Marxist, George Politzer, gave
the "bus example" as the "greatest evidence" for the existence of matter.
According to Politzer, philosophers who think that matter is only a perception
also run away when they see a bus about to run them over and this is the
proof of the physical existence of matter.34
When another famous materialist, Johnson, was told that
matter is a collection of perceptions, he tried to "prove" the physical
existence of stones by giving them a kick.35
A similar example is given by Friedrich Engels, the
mentor of Politzer and founder, along with Marx, of dialectical materialism.
He wrote, "if the cakes we eat were mere perceptions, they would not stop
There are similar examples and some outrageous sentences such as "you
understand the existence of matter when you are slapped in the face" in
the books of famous materialists such as Marx, Engels, Lenin, and others.
The disorder in comprehension that gives way to these examples of the
materialists is their interpreting the explanation of "matter is a perception"
as "matter is a trick of light". They think that perception is limited
to sight and that other faculties like touch have physical correlates.
A bus knocking down a man makes them say "look, it crashed, therefore
it is not a perception". They do not understand that all perceptions experienced
during a bus crash, such as hardness, collision, and pain, are also formed
in the brain.
The Example of Dreams
The best example to explain this reality is the dream. A person can experience
very realistic events in dream. He can roll down the stairs and break
his leg, have a serious car accident, become stuck under a bus, or eat
a cake and be satiated. Similar events to those experienced in our daily
lives are also experienced in dreams with the same persuasive sense of
their reality, and arousing the same feelings in us.
A person who dreams that he is knocked down by a bus can open his eyes
in a hospital again in his dream and understand that he is disabled, but
it is all a dream. He can also dream that he dies in a car crash, angels
of death take his soul, and his life in the hereafter begins. (This latter
event is experienced in the same manner in this life, which, just like
the dream, is a perception.)
This person perceives very sharply the images, sounds, feelings of solidity,
light, colours, and all other feelings pertaining to the event he experiences
in his dream. The perceptions he perceives in his dream are as natural
as the ones in "real" life. The cake he eats in his dream satiates him
although it is a mere dream-sense perception, because being satiated is
also a dream-sense perception. However, in reality, this person is lying
in his bed at that moment. There are no stairs, traffic, or buses to consider.
The dreaming person experiences and sees perceptions and feelings that
do not exist in the external world. The fact that in our dreams, we experience,
see, and feel events with no physical correlates in the "external world"
very clearly reveals that the "external world" of our waking lives also
consists absolutely of mere perceptions.
Those who believe in materialist philosophy, particularly Marxists, are
enraged when they are told about this reality, the essence of matter.
They quote examples from the superficial reasoning of Marx, Engels, or
Lenin and make emotional declarations.
However, these persons must think that they can also make these declarations
in their dreams. In their dreams, they can also read Das Kapital,
participate in meetings, fight with the police, be hit on the head, and
feel the pain of their wounds. When asked in their dreams, they will think
that what they experience in their dreams also consists of "absolute matter",
just as they assume the things they see when they are awake are "absolute
matter". However, whether it is in their dreams or in their daily lives,
all that they see, experience, or feel consists only of perceptions.
The Example of Connecting the Nerves in Parallel
Let us consider the car crash example given by Politzer in which he talked
of someone crushed by a car. If the crushed person's nerves travelling
from his five senses to his brain, were connected to another person's,
take Politzer's brain, with a parallel connection, at the moment the bus
hit that person, it would also hit Politzer sitting at home at the same
time. All the feelings experienced by that person having the accident
would be experienced by Politzer, just like the same song listened to
from two different loudspeakers connected to the same tape recorder. Politzer
would feel, see, and experience the braking of the bus, the touch of the
bus on his body, the images of a broken arm and blood, fractures, images
of his entering the operation room, the hardness of the plaster cast,
and the feebleness of his arm.
Every other person connected to the man's nerves in parallel would experience
the accident from beginning to end just like Politzer. If the man in the
accident fell into a coma, they would all fall into a coma. Moreover,
if all the perceptions pertaining to the car accident were recorded in
a device and if all these perceptions were transmitted to a person repeatedly,
the bus would knock this person down many times.
So, which one of the buses hitting those people is real? The materialist
philosophy has no consistent answer to this question. The right answer
is that they all experience the car accident in all its details in their
The same principle applies to the cake and stone examples. If the nerves
of the sense organs of Engels, who felt the satiety and fullness of the
cake in his stomach after eating a cake, were connected to a second person's
brain in parallel, that person would also feel full when Engels ate the
cake and was satiated. If the nerves of Johnson, who felt pain in his
foot when he delivered a sound kick to a stone, were connected to a second
person in parallel, that person would feel the same pain.
So, which cake or which stone is the real one? The materialist philosophy
again falls short of giving a consistent answer to this question. The
correct and consistent answer is this: both Engels and the second person
have eaten the cake in their minds and are satiated; both Johnson and
the second person have fully experienced the moment of striking the stone
in their minds.
Let us make a change in the example we gave about Politzer: let us connect
the nerves of the man hit by the bus to Politzer's brain, and the nerves
of Politzer sitting in his house to the brain of the man who is hit by
the bus. In this case, Politzer will think that a bus has hit him although
he is sitting in his house. The man actually hit by the bus will never
feel the impact of the accident and think that he is sitting in Politzer's
house. The very same logic may be applied to the cake and the stone examples.
As we see, it is not possible for man to transcend his senses and break
free of them. In this respect, a man's soul can be exposed to all kinds
of representations of physical events although it has no physical body
and no material existence and lacks material weight. It is not possible
for a person to realise this because he assumes these three-dimensional
images to be real and is certain of their existence because, like everybody,
he depends on perceptions experienced by his sensory organs.
The famous British philosopher David Hume expresses his thoughts on this
For my part, when I enter most intimately into what
I call myself, I always stumble on some particular perception or other,
of heat or cold, light or shade, love or hatred, pain or pleasure. I never
can catch myself at any time without a perception, and never can observe
any thing but the perception.37
The Formation of Perceptions in the Brain is
Not Philosophy But Scientific Fact
Materialists claim that what we have been saying here is a philosophical
view. However, to hold that the "external world", as we call it, is a
collection of perceptions is not a matter of philosophy but a plain scientific
fact. How the image and feelings form in the brain is taught in medical
schools in detail. These facts, proven by 20th-century science particularly
physics, clearly show that matter does not have an absolute reality and
that, in a sense, everyone is watching the "monitor in his brain".
Everyone who believes in science, be he an atheist, Buddhist, or someone
who holds any other view, has to accept this fact. A materialist might
deny the existence of a Creator yet he cannot deny this scientific reality.
The inability of Karl Marx, Friedrich Engels, Georges Politzer and others
to comprehend such a simple and evident fact is still startling, although
the level of scientific understanding of their times was perhaps insufficient.
In our time, science and technology are highly advanced and recent discoveries
make it easier to comprehend this fact. Materialists, on the other hand,
are flooded with the fear of both comprehending this fact, even partially,
and realising how definitely it demolishes their philosophy.
The Great Fear of the Materialists
For a while, no substantial response came from materialist Turkish circles
on the subject brought up in this book, that is, the fact that matter
is a mere perception. This gave us the impression that our point had not
been made so clear and that it needed further explanation. Yet, before
long, it was revealed that materialists felt quite uneasy about the popularity
of this subject, and felt a great fear of it.
For some time, materialists have been loudly proclaiming their fear and
panic in their publications, conferences and panels. Their agitated and
hopeless discourses imply that they are suffering a severe intellectual
crisis. The scientific collapse of the theory of evolution, the so-called
basis of their philosophy, had already come as a great shock to them.
Now, they come to realise that they start to lose matter itself, which
is a greater mainstay for them than Darwinism, and they are experiencing
an even greater shock. They declare that this issue is the "biggest threat"
to them and that it totally "demolishes their cultural fabric".
One of those who expressed most outspokenly the anxiety and panic felt
by materialist circles was Renan Pekunlu, an academician as well as writer
of the Bilim ve Utopya (Science and Utopia) periodical which has
assumed the task of defending materialism. Both in his articles in Bilim
ve Utopya and in the panels he attended, Pekunlu presented the book
Evolution Deceit by Harun Yahya as the number one "threat" to materialism.
What disturbed Pekunlu even more than the chapters that invalidated Darwinism
was the part you are currently reading. To his readers and audience, the
latter of whom were only a handful, Pekunlu delivered the message, "do
not let yourselves be carried away by the indoctrination of idealism and
keep your faith in materialism". He quoted Vladimir I. Lenin, the leader
of the bloody communist revolution in Russia, as reference. Advising everyone
to read Lenin's century-old book titled Materialism and Empirio-Criticism,
Pekunlu repeated the counsels of Lenin, "do not think over this issue,
or you will lose track of materialism and be carried away by religion".
In an article he wrote in the aforementioned periodical, he quoted the
following lines from Lenin:
Once you deny objective reality, given us in sensation,
you have already lost every weapon against fideism, for you have slipped
into agnosticism or subjectivism – and that is all that fideism requires.
A single claw ensnared, and the bird is lost. And our Machists have all
become ensnared in idealism, that is, in a diluted, subtle fideism; they
became ensnared from the moment they took "sensation" not as an image
of the external world but as a special "element". It is nobody's sensation,
nobody's mind, nobody's spirit, nobody's will.38
These words clearly demonstrate that the fact which Lenin, in alarm, realised
and wanted to take out both of his mind and the minds of his "comrades",
also disturbs contemporary materialists in a similar way. However, Pekunlu
and other materialists suffer a yet greater distress; because they are aware
that this fact is now being put forward in a far more explicit, certain
and convincing way than 100 years ago. It is for the first time in world
history that this subject is being explained in such an irresistible way.
Nevertheless, the general picture is that a great number of materialist
scientists still take a very superficial stand against the fact that "matter
is nothing but an illusion". The subject explained in this chapter is
one of the most important and most exciting subjects that one can ever
come across in one’s life. There is no chance of them having faced such
a crucial subject before. Still, the reactions of these scientists or
the manner they employ in their speeches and articles hint at how shallow
and superficial their comprehension is.
The reactions of some materialists to the subject discussed here show
that their blind adherence to materialism has caused some kind of harm
to their logic. For this reason, they are far removed from comprehending
the subject. For instance, Alaattin Senel, also an academician and writer
for Bilim ve Utopya , expressed similar sentiments as Rennan Pekunlu
saying, "Forget the collapse of Darwinism, the really threatening subject
is this one". Sensing that his own philosophy has no basis, he made
demands such as "prove what you say!" More interestingly, this writer
has himself written lines revealing that he cannot grasp this fact, which
he considers a menace.
For instance, in an article in which he discussed this
subject exclusively, Senel accepts that the external world is perceived
in the brain as an image. However, he then goes on to claim that images
are divided into two: those having physical correlates and those that
do not, and that images pertaining to the external world have physical
correlates. In order to support his assertion, he gives "the example of
the telephone". In summary, he wrote: "I do not know whether the images
in my brain have correlates in the external world or not, but the same
thing applies when I speak on the phone. When I speak on the telephone,
I cannot see the person I am speaking to but I can have this conversation
confirmed when I later see him face to face."39
By saying so, this writer actually means the following: "If we doubt
our perceptions, we can look at the matter itself and check its reality."
However, this is an evident misconception, because it is impossible for
us to reach the matter itself. We can never get out of our mind and
know what is "outside". Whether the voice on the telephone has a correlate
or not can be confirmed by the person on the other end. However, this
confirmation is also imagery, which is experienced in the mind.
These people also experience the same events in their dreams. For instance,
Senel may also see in his dream that he speaks on the telephone and then
have this conversation confirmed by the person to whom he spoke. Pekunlu
may in his dream feel himself facing "a serious threat" and advising people
to read century-old books of Lenin. However, no matter what they do, these
materialists can never deny that the events they have experienced and
the people they have talked to in their dreams are nothing but perceptions.
Who, then, will confirm whether the images in the brain have correlates
or not? The shadow beings in the brain? Without doubt, it is impossible
for materialists to find a source of information that can yield data concerning
the outside of the brain and confirm it.
Conceding that all perceptions are formed in the brain, but assuming
that one can step "out" of this and have the perceptions confirmed by
the real external world, reveals that the intellectual capacity of the
person is limited and that his reasoning is distorted.
However, any person with a normal level of understanding and reasoning
can easily grasp these facts. Every unbiased person knows, in relation
to all that we have said, that it is not possible for him to test the
existence of the external world with his senses. Yet, it appears that
blind adherence to materialism distorts the reasoning capacity of people.
For this reason, contemporary materialists display severe logical flaws
in their reasoning just like their mentors who tried to "prove" the existence
of matter by kicking stones or eating cakes.
It also has to be said that this is not an astonishing situation, because
inability to understand is a common trait of all unbelievers. In the Qur'an,
Allah particularly states that they are "a people without understanding"
(Surat al-Ma'idah: 58)
Materialists Have Fallen into the Biggest Trap
The atmosphere of panic sweeping through materialist circles in Turkey,
of which we have here mentioned only a few examples, shows that materialists
face utter defeat, which they have never met before in history. That matter
is simply a perception has been proven by modern science and it is put
forward in a very clear, straightforward and forceful way. It only remains
for materialists to see and acknowledge the collapse of the entire material
world in which they blindly believe and on which they rely.
Materialist thought has always existed throughout the history of humanity.
Being very assured of themselves and the philosophy they believe in, materialists
revolted against Allah who created them. The scenario they formulated
maintained that matter has no beginning or end, and that all these could
not possibly have a Creator. Because of their arrogance, they denied Allah
and took refuge in matter, which they held to have real existence. They
were so confident in this philosophy that they thought that it would never
be possible to put forth an explanation proving the contrary.
That is why the facts told in this book regarding the real nature of
matter surprised these people so much. What has been told here destroyed
the very basis of their philosophy and left no ground for further discussion.
Matter, upon which they based all their thoughts, lives, their arrogance
and denial, vanished all of a sudden. How can materialism exist when matter
One of the attributes of Allah is His plotting against the unbelievers.
This is stated in the verse "They plot and plan, and Allah too
plans; but Allah is the best of planners." (Surat al- Anfal: 30)
Allah entrapped materialists by making them assume that matter exists
and, so doing, humiliated them in an unseen way. Materialists deemed
their possessions, status, rank, the society to which they belong, the
whole world and everything else to really exist and grew arrogant against
Allah by relying on these. They revolted against Allah by being boastful
and added to their unbelief. While so doing, they totally relied on matter.
Yet, they are so lacking in understanding that they fail to think that
Allah encompasses them round about. Allah announces the state to which
the unbelievers are led as a result of their thick-headedness:
Or do they intend a plot (against you)? But those
who defy Allah are themselves involved in a plot! (Surat at-Tur: 42)
This is most probably their biggest defeat in history. While growing
arrogant, materialists have been tricked and suffered a serious defeat
in the war they waged against Allah by bringing up something monstrous
against Him. The verse "Thus have We placed leaders in every town, its
wicked men, to plot therein: but they only plot against their own souls,
and they perceive it not" announces how unconscious these people who
revolt against their Creator are, and how they will end up (Surat al-
In another verse the same fact is related as:
Fain would they deceive Allah and those who believe,
but they only deceive themselves, and realise (it) not! (Surat al-Baqarah:
While the unbelievers try to plot, they do not realise a very important
fact which is stressed by the words "they only deceive themselves, and
realise (it) not!" in the verse. This is the fact that everything they
experience is an imagination designed to be perceived by them, and all
plots they devise are simply images formed in their brain just like every
other act they perform. Their folly has made them forget that they are
all alone with Allah and, hence, they are entrapped in their own devious
No less than those unbelievers who lived in the past, those living today
face a reality that will shatter their devious plans at their foundations.
With the verse "…feeble indeed is the cunning of Satan" (Surat
al-An'am: 76), Allah says that these plots were doomed to end in failure
the day they were hatched. He gives good tidings to believers with the
verse "…not the least harm will their cunning do you." (Surat
Ali 'Imran: 120)
In another verse Allah says: "But the unbelievers, their deeds are
like a mirage in sandy deserts, which the man parched with thirst mistakes
for water; until when he comes up to it, he finds it to be nothing." (Surat
an-Nur: 39). Materialism, too, becomes a "mirage" for the rebellious
just as it is stated in this verse; when they have recourse to it, they
find it to be nothing but an illusion. Allah has deceived them with such
a mirage, and beguiled them into perceiving this whole collection of images
as real. All those "eminent" people, professors, astronomers, biologists,
physicists, and all others regardless of their rank and post are simply
deceived like children, and are humiliated because they took matter as
their god. Assuming a collection of images to be absolute, they based
their philosophy and ideology on it, became involved in serious discussions,
and adopted so-called "intellectual" discourse. They deemed themselves
wise enough to offer an argument about the truth of the universe and,
more importantly, to dispute about Allah with their limited intelligence.
Allah explains their situation in the following verse:
And (the unbelievers) plotted and planned, and
Allah too planned, and the best of planners is Allah. (Surat Ali 'Imran:
It may be possible to escape from some plots; however, this plan of Allah
against the unbelievers is so firm that there is no way of escape from
it. No matter what they do or to whom they appeal, they can never find
a helper other than Allah. As Allah informs in the Qur'an, "they shall
not find for them other than Allah a patron or a helper." (Surat
Materialists never expected to fall into such a trap. Having all the
means of the 20th century at their disposal, they thought they could grow
obstinate in their denial and drag people to disbelief. Allah describes
this everlasting mentality of unbelievers and their end as follows in
They plotted and planned, but We too planned, even
while they perceived it not. Then see what was the end of their plot!
This, that We destroyed them and their people, all (of them). (Surat an-Naml:
This, on another level, is what the verses come to mean: materialists are
made to realise that everything they own is but an illusion, and therefore
everything they possess has been destroyed. As they witness their possessions,
factories, gold, dollars, children, spouses, friends, rank and status, and
even their own bodies, all of which they deem to exist, slipping away from
their hands, they are "destroyed" in the words of the 51st verse of Surat
an-Naml. At this point, they are no more material entities but souls.
No doubt, realising this truth is the worst possible situation for materialists.
The fact that everything they possess is only an illusion is tantamount,
in their own words, to "death before dying" in this world.
This fact leaves them alone with Allah. With the verse, "Leave Me
alone, (to deal) with the (creature) whom I created (bare and) alone",
Allah calls us to attend to the fact that each human being is, in truth,
all alone in His presence. (Surat al- Muddaththir: 11). This remarkable
fact is repeated in many other verses:
And behold! You come to us bare and alone as We
created you for the first time: you have left behind you all (the favours)
which We bestowed on you… (Surat al-An'am: 94)
And each one of them will come to Him on the Day
of Resurrection, alone. (Surah Maryam: 95)
This, on another level, is what the verses indicate: those who take matter
as their god have come from Allah and returned to Him. They have submitted
their wills to Allah whether they want or not. Now they wait for the day
of judgement when everyone of them will be called to account, however
unwilling they may be to understand it.
The subject we have explained so far is one of the greatest truths that
you will ever be told in your lifetime. Proving that the whole material
world is in reality a "shadow being", this subject is the key to comprehending
the being of Allah and His creation and of understanding that He is the
only absolute being.
The person who understands this subject realises that the world is not
the sort of place it is thought by most people to be. The world is not
an absolute place with a true existence as supposed by those who wander
aimlessly about the streets, get into fights in pubs, show off in luxurious
cafes, brag about their property, or who dedicate their lives to hollow
aims. The world is only a collection of perceptions, an illusion. All
of the people we have cited above are only shadow beings who watch these
perceptions in their minds; yet, they are not aware of this.
This concept is very important for it undermines the materialist philosophy
that denies the existence of Allah and causes it to collapse. This is
the reason why materialists like Marx, Engels, and Lenin felt panic, became
enraged, and warned their followers "not to think about" this concept
when they were told about it. These people are so mentally deficient that
they cannot even comprehend that perceptions are formed inside the brain.
They assume that the world they watch in their brain is the "external
world" and cannot comprehend obvious evidence to the contrary.
This unawareness is the outcome of the little wisdom Allah has given
the disbelievers. As Allah says in the Qur'an, the unbelievers "have
hearts wherewith they understand not, eyes wherewith they see not,
and ears wherewith they hear not. They are like cattle – nay more misguided,
for they are heedless (of warning)." (Surat al-A'raf: 179)
You can explore beyond this point by using the power of your personal
reflection. For this, you have to concentrate, devote your attention,
and ponder on the way you see the objects around you and the way you feel
their touch. If you think heedfully, you can feel that the intelligent
being that sees, hears, touches, thinks, and reads this book at this moment
is only a soul and watches the perceptions called "matter" on a screen.
The person who comprehends this is considered to have moved away from
the domain of the material world that deceives a major part of humanity,
and to have entered the domain of true existence.
This reality has been understood by a number of theists or philosophers
throughout history. Islamic intellectuals such as Imam Rabbani, Muhyiddin
Ibn al-'Arabi and Mawlana Jami realised this from the signs of the Qur'an
and by using their reason. Some Western philosophers like George Berkeley
have grasped the same reality through reason. Imam Rabbani wrote in his
Maktubat (Letters) that the whole material universe is an "illusion and
supposition (perception)" and that the only absolute being is Allah:
Allah… The substance of these beings which He created
is but nothingness… He created all in the sphere of senses and illusions…
The existence of the universe is in the sphere of senses and illusions,
and it is not material… In reality, there is nothing in the outside except
the Glorious Being, (Who is Allah).40
Imam Rabbani explicitly stated that all images presented to man are only
illusions, and that they have no originals in the "outside".
This imaginary cycle is portrayed in imagination.
It is seen to the extent that it is portrayed, yet, with the mind's eye.
In the outside, it seems as if it is seen with the head's eye. However,
the case is not so. It has neither a designation nor a trace in the outside.
There is no circumstance to be seen. Even the face of a person reflected
in a mirror is like that. It has no constancy in the outside. No doubt,
both its constancy and image are in the IMAGINATION. Allah knows best.41
Mawlana Jami stated the same fact, which he discovered by following the
signs of the Qur'an and by using his wit: "Whatever there is in the universe
are senses and illusions. They are either like reflections in mirrors
However, the number of those who have understood this fact throughout
history has always been limited. Great scholars such as Imam Rabbani have
written that it might not be wise to tell this fact to the masses because
most people are not able to grasp it.
In the age in which we live, this has been made an empirical fact by
the body of evidence put forward by science. The fact that the universe
is a shadow being is described in such a concrete, clear, and explicit
way for the first time in history.
For this reason, the 21st century will be a historical turning-point
when people will generally comprehend the divine realities and be led
in crowds to Allah, the only Absolute Being. The materialistic creeds
of the 19th century will be relegated to the trash-heaps of history, Allah's
being and creating will be grasped, spacelessness and timelessness will
be understood, humanity will break free of the centuries-old veils, deceits
and superstitions confusing them.
It is not possible for this unavoidable course to be impeded by any shadow
25 Frederick Vester, Denken, Lernen,
Vergessen, vga, 1978, p.6
26 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales,
Paris, 1954, pp.38-39-44
27 R.L.Gregory, Eye and Brain: The Psychology of Seeing, Oxford University
Press Inc., New York, 1990, p.9
28 Lincoln Barnett, The Universe and Dr.Einstein, William Sloane Associate,
New York, 1948, p.20
29 Orhan Hançerlioglu, Düsünce Tarihi (The History of Thought),
Istanbul: Remzi Bookstore, 6.ed., September, 1995, p.447
30 George Berkeley, A Treatise Concerning the Principles of Human Knowledge",
1710, Works of George Berkeley, vol. I, ed. A. Fraser, Oxford, 1871
31 Bertrand Russell, ABC of Relativity, George Allen and Unwin, London,
32 R.L.Gregory, Eye and Brain: The Psychology of Seeing, Oxford University
Press Inc. New York, 1990, p.9
33 Ken Wilber, The Holographic Paradigm and Other Paradoxes, p.20
34 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales,
Paris 1954, p.53
35 Orhan Hançerlioglu, Düsünce Tarihi (The History of Thought),
Istanbul: Remzi Bookstore, 6.ed., September, 1995, p.261
36 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales,
Paris 1954, p.65
37 David Hume, A Treatise of Human Nature, Book I, Section IV: Of Personal
38 Rennan Pekünlü, "Aldatmacanin Evrimsizligi", (Non-Evolution
of Deceit) Bilim ve Ütopya, December, 1998, (V.I.Lenin, Materialism
and Empirio-Criticism, Progress Publishers, Moscow, 1970, pp.334-335)
39 Alaettin Senel, "Evrim Aldatmacasi mi?, Devrin Aldatmacasi mi?", (Evolution
Deceit or Deceit of the Epoch?) Bilim ve Ütopya, December 1998
40 Imam Rabbani Hz. Mektuplari (Letters of Rabbani), Vol.II, 357. Letter,
41 Imam Rabbani Hz. Mektuplari (Letters of Rabbani), Vol.II, 470. Letter,