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The Real Essence Of Matter

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.


For you, reality is all that can be touched with the hand and seen with the eye. In your dreams you can also "touch with your hand and see with your eye", but in reality, you have neither hand nor eye, nor is there anything that can be touched or seen. There is no material reality that makes these things happen except your brain. You are simply being deceived.

What is it that separates real life and the dreams from one another? Ultimately, both forms of life are brought into being within the brain. If we are able to live easily in an unreal world during our dreams, the same thing can equally be true for the world we live in. When we wake up from a dream, there is no logical reason for not thinking that we have entered a longer dream that we call "real life". The reason we consider our dream to be fancy and the world as real is nothing but a product of our habits and prejudices. This suggests that we may well be awoken from the life on earth which we think we are living right now, just as we are awoken from a dream.

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 own minds.

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 fact:

"Frankly speaking, when I include myself in what I call "myself", I always come across with a specific perception pertaining to hot or cold, light or shadow, love or hatred, sour or sweet or some other notion. Without the existence of a perception, I can never capture myself in a particular time and I can observe nothing but perception."13

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.14

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.

Turkish materialist writer Rennan Pekunlu says that "the theory of evolution is not so important, the real threat is this subject", because he is aware that this subject nullifies matter, the only concept he has faith in.

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."15

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 In History

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 believe in, they 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 does not?

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- An'am: 123). 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: 9)

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 plans.

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 an-Nisa: 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)

IIn 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: 54)

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 an-Nisa, 173)

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 the Qur'an:

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: 50-51)

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).16

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.17

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 or shadows".

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 being.



1 Frederick Vester, Denken, Lernen, Vergessen, vga, 1978, p.6
2 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales, Paris 1954, pp.38-39-44
3 R.L.Gregory, Eye and Brain: The Psychology of Seeing, Oxford University Press Inc. New York, 1990, p.9
4 Lincoln Barnett, The Universe and Dr.Einstein, William Sloane Associate, New York, 1948, p.20
5 Orhan Hançerlioğlu, Düşünce Tarihi (The History of Thought), Istanbul: Remzi Bookstore, 6.ed., September 1995, p.447
6 V.I.Lenin, Materialism and Empirio-criticism, Progress Publishers, Moscow, 1970, p.14
7 Bertrand Russell, ABC of Relativity, George Allen and Unwin, London, 1964, pp.161-162
8 R.L.Gregory, Eye and Brain: The Psychology of Seeing, Oxford University Press Inc. New York, 1990, p.9
9 Karl Pribram, David Bohm, Marilyn Ferguson, Fritjof Capra, Holografik Evren 1(Holographic Universe 1), translated by Ali Çakıroğlu, Kuraldışı Publishing, Istanbul: 1996, p37
10 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales, Paris 1954, p.53
11 Orhan Hançerlioğlu, Düşünce Tarihi (The History of Thought), Istanbul: Remzi Bookstore, 6.ed., September 1995, p.261
12 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales, Paris 1954, p.65
13 Paul Davies, Tanrı ve Yeni Fizik, (God and The New Physics), translated by Murat Temelli, Im Publishing,  Istanbul 1995, s.180-181

14 Rennan Pekünlü, "Aldatmacanın Evrimsizliği", (Non-Evolution of Deceit) Bilim ve Ütopya, December 1998 (V.I.Lenin, Materialism and Empirio-criticism, Progress Publishers, Moscow, 1970, pp.334-335)
15 Alaettin Şenel, "Evrim Aldatmacası mı?, Devrin Aldatmacası mı?", (Evolution Deceit or Deceit of the Epoch?) Bilim ve Ütopya, December 1998
16 Imam Rabbani Hz. Mektupları (Letters of Rabbani), Vol.II, 357. Letter, p.163
17 Imam Rabbani Hz. Mektupları (Letters of Rabbani), Vol.II, 470. Letter, p.1432

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