Author: Ziya Nur Birlik

The mind that inverts the hypotheses in this manner employs Karl Popper's principle of "Falsification" as a "mask of scientism" to entrap pure minds. "Materialistsandtheir modern atheistfollowershavetaken Karl Popper'smethodanddeliberatelychanged it intothisfalseclaim:"That which cannot be falsified (measured) is not real; it is false and worthless." They took an instrument that measures mass in the laboratory and struck it upon spiritual values such as self-sacrifice, morality, compassion, and revelation, committing a colossal category error.

This materialist theft and methodological illusion, stealing science's laboratory instruments and attempting to plunge them into the heart of spirituality, is remarkably effective. This illusion whispers to a believer: "If you are seeking the truth, empty your mind; temporarily consider your holy book and your sacred as ordinary, and test it impartially."

Bediüzzaman Said Nursî, in the Twenty-Sixth Letter, masterfully exposes the devil's insinuation: "You see the Holy Qur'an (Kura’n-ı Kerim)as very elevated and brilliantly luminous. Judge it impartially, look at it in that manner. That is, consider it as merely human speech and look. Will you then perceive those qualities and those ornaments?"

Bediüzzaman Himself demonstrates the instant and devastating effect this methodological illusion has on the mind, recounting a shattering example from His own inner experience. He describes how he momentarily fell prey to the devil's insidious "impartial judgment" trap, with these instructive words: "Indeed, I too was deceived by it; I considered it as human speech and looked at it. I saw that just as when Bayezit Mosque's electric switch is turned off and the place is plunged into darkness, so too, with that supposition, the brilliant lights of the Qur'an (Kura’n-ı Kerim) began to conceal themselves. At that moment, I understood that it was the devil speaking to me, rolling me towards disaster. I sought help from the Qur'an (Kura’n-ı Kerim). Instantly, a light came to my heart, granting decisive strength for defense."

This sincere confession demonstrates the effect of the fraudulent hypothesis established upon the mind. If, under the pretext of testing a truth, you suspend its sanctity in your mind, that magnificent electrical switch of spirituality instantly turns off. Because Divine truth does not accept being tested like an "ordinary text" on the table of doubt and denial; the moment it is laid on that table, it withdraws its spirit, that is, its lights. Whatever sacred, immeasurable thing exists—faith, revelation, conscience, love—has been placed under the guillotine of this distorted rule and has been attempted to be erased from the hearts of the masses. The evaporation of these spiritual values has also internally corroded the natural institutions that uphold society. With this perspective that initially nullifies value, the family, which is a haven of love and sacrifice, has been stripped of its Divine bond and reduced to a temporary biological/socio-economic contract of converging interests. Once the "belief in accountability in the Hereafter" and conscience are removed from the human being, law loses its spirit; with that spiritual police force removed from the heart, laws degenerate into secular rules where the strong crush the weak. Islam's magnificent culture of endowments (waqf) and the virtue of altruism (īthār) have given way to the ruthless competition of materialism; society has become a mass of consumers concerned only with their own profit. The educational system, which should cultivate virtuous individuals through a genuine education that introduces the universe with its Creator, has transformed into a soulless diploma factory producing generations with sharp intellects but hearts closed to the sacred, whose egos have become tyrannical (Pharaoh-like).

The pitch-black darkness that Bediüzzaman experienced in that moment could only be illuminated by realizing the trick in the rules of the game, by placing the burden of proof once again upon the shoulders of the denier, and by accepting the Holy Qur'an (Kura’n-ı Kerim) in its true station, that is, as the Word of Allah (Kalāmullah).

"At that point, the debate against the devil began thus: As for impartial judgment, it is taking the side of the opponent, not impartiality. It is temporary unbelief. Because, looking at the Holy Qur'an (Kura’n-ı Kerim) as human speech and judging it so, means taking the opposing view as the basis, adopting falsehood; it is not impartiality. Rather, it is partisanship for falsehood." For there is no middle ground between opposites such as existence and non-existence, belief and unbelief. "Once it is assumed to be human speech, that is, that magnificent diamond connected to the Divine Throne is thrown to the ground, then a single proof is needed, with the strength of all nails and the solidity of many demonstrations, to lift it from the ground and drive it into the Spiritual Throne, to escape the darkness of unbelief and reach the lights of faith. Yet, achieving this is extremely difficult. Therefore, with your scheme, in this age, many people are losing their faith under the guise of impartial judgment." 

If you throw a diamond, fixed to the Greatest Throne with a thousand evidence-nails, to the ground for a moment in the name of "impartiality," you then need a single colossal force equivalent to the sum of all those unseated evidences to lift it from there. What modern materialist philosophy does is precisely this project: to drop that diamond of faith to the ground and crush humanity under the burden of that proof.

There is a vital distinction to be noted here: The act of "impartial judgment" carries completely opposite meanings depending on who performs it. For a non-Muslim scientist researching Islam and the Holy Qur'an (Kura’n-ı Kerim)  from the outside, approaching the matter "impartially" by shedding prejudices is a great intellectual endeavor and progress. Because that person is rising from the pit of denial towards the truth, towards an impartial ground, that is, the zero point.

However, for a Muslim who carries the light of faith in their heart and has affirmed the Creator of the universe and the truth of the Holy Qur'an (Kura’n-ı Kerim), the situation is terrifyingly different. A Muslim's suspension of their faith in their mind under the mask of "scientism" and laying the Holy Qur'an on the table of doubt, asking "Could it possibly be human speech?" is not progress; it is downright spiritual suicide. Because the Muslim is already at the station of truth. Lowering them to the zero point in the name of "impartiality" means throwing the Throne-bound diamond they hold into the mud with their own hands. While "impartiality" for an outsider is a door opening to truth; for a believer within, going out through that door is extinguishing the lights with their own hands.

[1]"If, in the name of 'impartiality,' youthrowtotheground, evenfor a moment, a diamondthat is fixedtotheGreatestThronewiththousands of proofs, thento lift it backyouwouldneed a singleenormousforceequaltothe total of allthoseremovedproofs. This is exactly the project of modern materialist philosophy: to knock that diamond of faith down and burden man with the crushing weight of re-proving it."

Yeni Asya English