HOW ISLAMIC UNION WILL AFFECT THE ECONOMIC DEVELOPMENT

Contemporary world politics make it necessary for nations to integrate into international unions in the interest of their own national security and economy. In these international unions, which are usually based upon geographic location, such factors as natural resources, trading blocs, and even cultural values play an important role. Many neighboring countries combine their resources under the auspices of such organizations, create defensive alliances, and cooperate on a wide array of issues. The goal of such unions is to preserve peace, control the arms race, resolve disputes through diplomacy, promote socioeconomic development, and protect fundamental human rights and democracy. At the present time, NATO, the OSCE, the EU, NAFTA, OPEC, ASEAN, the G-8, the D-8, and APEC are the foremost international political, military, and economic unions.

These institutions are subject to organizational reforms because of new members or a widening of scope. All of these organizations, formed in the aftermath of the Second World War, have contributed to creating stability and order in the world and have played a major role in global socioeconomic development. Member nations protect their economic and military interests, and also acquire a stronger regional and international position. Even the developed world perceives the necessity of such partnerships. The creation of free trade zones, regional trade agreements, abolished customs controls, and even a common currency (as in the EU) safeguard the future of member states. Defensive pacts enable member states to reduce military expenditures and to divert those resources to cultural and educational fields.

A similar organization will provide considerable benefits to Muslim nations. For those that are desperate for technological as well as economic development, the foremost step toward stability is the creation of a central organization or, in other words, a unified Islamic world under the auspices of the Islamic Union.

Economic Development and Increasing Prosperity

Economic cooperation is necessary on two counts: stability and development. Muslim nations must bring stability and solidity to their economies. Developing industries and making the required investments is vital, as is the need for a comprehensive development plan and the simultaneous development of education, economy, culture, science, and technology. While various sectors are developed technologically, the labor force's educational levels and standards must be raised accordingly. Society must be motivated to become more productive, and the resulting economic cooperation will play a major role in eradicating poverty, illiteracy, the unjust distribution of wealth, and other socioeconomic problems rampant in Muslim countries. This partnership can be formed only by the creation of free trade zones, customs unions, and common economic areas.

Most Muslim countries have geostrategic importance as well as rich natural resources (e.g., natural gas and crude oil). These resources and strategic opportunities, however, are not being used effectively. In the Islamic world, 86% of the population's living standards fall below $2,000, 76% under $1,000, and 67% under $500 per year. When the Islamic world's total resources are considered, this is quite a paradox: Roughly half of the petrol consumed in the West is exported from the Islamic world, as is 40% of the world's agricultural production. Many economists and strategists freely admit that the world economy depends upon the Islamic world's oil and gas exports, in particular those of the Persian Gulf.

The Persian Gulf holds two-thirds of the planet's discovered crude oil reserves. Data obtained from research concludes that Saudi Arabia alone holds 25.4% of the world's oil reserves, or 262 billion barrels. A further 11% is found in Iraq, 9.6 % in the UAE, 9.2 % in Kuwait, 8.6 % in Iran, 13% in other OPEC member states. The rest is distributed across the remainder of the world. Research commissioned by the U.S. Department of Energy shows that between 2000 and 2020, oil exports from the area will increase by 125%. This means that the world will continue to meet most of its energy needs by imports from the Gulf region. Moreover, the Middle East has 40% of the global natural gas reserves; 35 % of these reserves are in the Gulf region. Algeria, Libya, and other North African countries have 3.7 % of the world's reserves.

The Caucasus and Central Asia are also rich in oil, natural gas, and other natural resources. For instance, Kazakhstan has between 10-17.6 billion barrels of proven oil reserves, and its natural gas reserves are estimated at between 53 and 83 trillion cubic feet.
Turkmenistan hasbetween 98 and 155 trillion cubic feet of natural gas reserves, making it the fourth largest producer. Some other Muslim countries have valuable mineral resources. For instance, Uzbekistan and Kyrgyzstan are two of the world's leading gold producers. Turkey has one of the world's richest boron reserves, only recently discovered to be very important, and Tajikistan has the world's largest aluminum producing facilities.

These advantages will become more important in the twenty-first century, which some have already christened the "energy century." Energy is an essential element of modern society in terms of the military, industry, urbanization, and transport. Given that economic activity and manufacturing depend primarily upon energy, nations will do their best to achieve control over these energy resources. The Islamic world is not using its resources effectively, for many of its members lack the infrastructure and technology to increase the production and use their natural resources to develop their industries. Therefore, the resources' contributions to the country's economy are limited to export earnings. These countries do not have the means to process their own crude oil, use it in their industrial complexes, or to develop their industries. Worse still, some Muslim nations do not even have the necessary means to explore and research their natural resources or to discover and extract them. Explorations undertaken by foreign companies reveal that other Muslim nations have oil and gas reserves, but they cannot benefit from their resources.

Naturally, the ineffective use of natural resources is not the Islamic world's only economic problem. However, solving this problem can begin the process of solving many other problems. The economies of Muslim nations contain differences in structure and functioning. Some nations' economies depend upon mineral resources, such as the members of OPEC, while other nations' depend upon agriculture. These differences are also reflected, to some extent, in their social structures, such as the widely varying degrees of rural and urban populations. Developing complementary relationships and helping each other in their respective areas of expertise can turn these differences into a source of riches. All of this will be possible with the Islamic Union.

Joint ventures and project partnerships will be an important step in the right direction, for they will enable countries to benefit from one another's experiences and the income earned from investment projects will benefit all of the participating countries. Such mutual financial support is compatible with Islamic morality, for helping the needy and having a sense of social responsibility are important characteristics that Muslims strive to acquire. Many verses in the Qur’an remind Muslims to watch over the needy.

Society's internal cohesion must be extended to international relations. As international cooperation within a partnership cannot be one-sided, employment and income levels will rise in both countries. For example, one country will produce oil and another one will process it, and agriculturally dependent countries will be able to import the food they need from agriculturally developed countries. A manpower-poor country’s need will be met by another Islamic country, while rich countries will be able to invest in and help out a manpower-rich country that does not have enough jobs for its people. This will be to the benefit of both. Sharing know-how and experience will increase prosperity, and all Muslims will benefit from technological developments.

Joint ventures that realize the Islamic world's unification of opportunities and means will enable Muslims to produce hi-tech products. The Islamic common market will enable Muslim-made products to be marketed in other Muslim countries without the hindrance of customs, quotas, and other cross-border obstacles. The marketplace will grow, the market share and exports of all Muslim nations will rise, industrialization will speed up, and economic development will bring progress in technology. The living standards and wealth of Muslim nations will increase, and their existing inequalities will disappear. Some free trade agreements are already in place between countries in the Gulf, the Pacific Rim, and North Africa. Trade agreements signed by Turkey are already operational in the Islamic world. Bilateral cooperation exists in some regions; however, their scope must be widened. Such cooperation will safeguard the rights and interests of all Muslim nations and lead to all of them becoming developed—a result from which all of them will derive a far greater benefit than if they do not cooperate with each other.

All of these can be realized only under a central authority's leadership and coordination. Achieving this will be possible if Muslim nations adopt the Qur'an's values and the Prophet's (May God bless him and grant him peace) Sunnah, or, in other words, if they adopt Islamic culture. The Islamic Union must lead the way to this cultural awakening, as well as the resulting political and economic cooperation.

Mutual cooperation among Muslims, part of the Islamic code, must be adhered to by all Muslims, for God commands people to refrain from avarice and to guard the needy and support one another. In fact, destitute people have a due share of the believers' wealth (Qur'an, 51:19). As the Qur'an proclaims:
Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives, the very poor, and those who have migrated in the way of God. Rather, they should pardon and overlook. Would you not love God to forgive you? God is Ever-Forgiving, Most Merciful. (Qur'an, 24:22)

He who has plenty should spend from his plenty, but he whose provision is restricted should spend from what God has given him. God does not demand from anyone more than He has given it. God will appoint ease after difficulty. (Qur'an, 65:7)
Our Lord also reveals that believers are one another's guardians (Qur'an, 9:71). The word "guardian" conveys such meanings as friend, helper, mentor, and protector. It also expresses the importance of cooperation and solidarity between Muslim nations. The cooperation that will arise from this fraternal awareness between Muslim nations will bring prosperity and wealth to Muslims and eradicate poverty, an important problem of the Islamic world. Societies that follow the Qur'an's values will not experience famine, destitution, and poverty. Muslims will develop their nations by following rational and long-term policies, establishing good relations with other nations and people, valuing trade and development, and learning from other cultures' experiences. This was so in history and, God willing, under the Islamic Union's leadership it will be so once again.

EYES OF JUMPING SPIDER

Another extremely interesting feature of the jumping spider is its skill in seeing. Many living organisms, including human beings, can only see a limited space with their two eyes and are unable to see behind them. However, the jumping spider can see everything around itself including its back with its four pairs of eyes located on top of its head. Two of these eyes are extended forward from the middle of the head like test-tubes. These two big eyes (called A.M. eyes) can move from right to left, and up and down in their sockets. The other four eyes on the sides of the head cannot perceive the image completely, yet can detect every movement around them. In this way, the animal can easily identify a prey behind it.

THE JUMPING SPIDER

As is widely known, spiders construct a web and wait for insects to become trapped. The jumping spider, contrary to others, prefers to go after its prey itself. It makes a nimble leap to reach its prey. It may capture a fly that passes half a metre away from itself in the air by leaping upon it.

The spider makes this amazing leap by its eight feet that work on hydraulic pressure principles, and all of a sudden it descends on its prey and inserts it powerful jaws in it. This leap usually takes place in a convoluted environment of plants. The spider must calculate the most appropriate angle for a successful leap, and consider the speed and direction of its prey.

More interesting is how it saves its own life after catching its prey. The insect could possibly die, because when jumping to catch its prey, it launches itself into the air and so it could easily crash down to the ground from the heights (the spider is usually at the top of a tree).

The spider, however, does not face such an end. The spider thread, which it had secreted just before jumping and which it sticks on the branch it is on, saves it from falling to the ground and keeps him dangling in the air. This thread is so strong that it can hold both the spider and its prey.

Another interesting feature of this spider is that the poison it injects into its prey liquefies its tissues. The food of the spider is nothing else than the liquefied tissues of its prey.

Certainly, the features of this spider are not gifts (!) of coincidence. It is necessary that it should have gained the skill of both jumping and, at the same time, making a thread that will prevent it from falling. If it could not jump, it would starve and die. If it could not make a thread or if its thread were not strong enough, it would crash to the ground. Then the spider must both have a body structure suitable for jumping and a system to secrete a thread strong enough to lift its prey.

Besides that, the spider is not only a mechanism that produces thread and jumps but a complex living organism and must exist with all its features intact at the same time. The development of none of these features can be deferred. For instance, can you think of a spider with an incomplete digestive system?

The Van Allen Belt

"The Van Allen Belt," a layer caused by the magnetic field of the Earth, also serves as a shield against the harmful radiation that threatens our planet. This radiation, which is constantly emitted by the Sun and other stars, is deadly to living things. If the Van Allen belt did not exist, the massive outbursts of energy called solar flares that frequently occur in the Sun would destroy all life on Earth.

The energy transmitted in just one of these bursts detected in recent years was calculated to be equivalent to 100 billion atomic bombs similar to the one dropped on Hiroshima. Fifty-eight hours after the burst, it was observed that the magnetic needles of compasses displayed unusual movement and 155 miles above the earth's atmosphere, the temperature suddenly increased to 4532 degrees Fahrenheit.

In short, a perfect system is at work high above the Earth

LIFE IS SIMPLY A PERCEPTION

For the time we spend in this world, we make comparisons, thinking about what we did yesterday and accordingly making plans for the morrow. We think about what happened ten years ago, believe that time has passed and we have grown older. What gives rise to this belief is simply the comparisons we make between those previous moments and the present one.

If you were watching television before opening this book, you compare the time when you were watching television with the time when you are reading and imagine that time has passed between the two events. You refer to when you were watching television as “the past,” imagining there has been a passage of time between the two events. In fact, the time you were watching television is information stored in your memory. You compare “the present,” when you are reading this book, with the information in your memory, and perceive this interval as “time.” The fact is, however, that there is only the present moment in which you are living. When you make no comparison with recollections in your memory, then no concept of time remains.

The well-known physicist John Barbour makes this definition of time:

Time is nothing but a measure of the changing positions of objects. A pendulum swings, the hands on a clock advance. (Tim Folger, “From Here to Eternity,” Discover, Vol. 21 No.12, December 2000.)

ime, therefore, consists of a comparison between various perceptions that arise in the brain. A study of people suffering from the memory loss known as anterograde amnesia makes it easier to see that time is nothing more than a human perception. Such people lose all their short-term memory, they are unable to remember what happened before, and are therefore unaware whether there’s been any interval between two events. This is one further proof that time exists solely as a perception.

ince the events occurring in our daily lives are shown to us in a specific sequence, we subdivide time into the past, present and future. But in fact, the idea of a progression from the past to a future is mere conditioning. If we watched the information in our memories in the same way that we watch a film run backwards, then for us the past would be the future, and the future would be the past. This shows that time is not absolute, but forms in line with our perception.

The famous physicist Roger Penrose makes the following comment:

I think there’s always something paradoxical about the way we seem to perceive time to pass and the way physics describes time. And partly it’s a question of is there a clear temporal order of things in our perceptions, or do we somehow put lots of things together and form pictures of things . . . (http://www.fortunecity.com/emachines/e11/86/flowtime.htm)

The sequencing we perform in our own minds between events that we recall gives rise to what we refer to as past, present and future. This, however, is a decision we make of our own will. François Jacob, French biologist and Nobel laureate, makes this comparison:

Films played backward, make it possible for us to imagine a world in which time flows backwards. A world in which milk separates itself from the coffee and jumps out of the cup to reach the milk-pan; a world in which light rays are emitted from the walls to be collected in a trap (gravity center) instead of gushing out from a light source; a world in which a stone slopes to the palm of a man by the astonishing cooperation of innumerable drops of water making it possible for the stone to jump out of water. Yet, in such a world in which time has such opposite features, the processes of our brain and the way our memory compiles information, would similarly be functioning backwards.

This all goes to show that the concepts of past and future are concerned with how we perceive our memories. The truth is that we have no means of knowing how time passes or does not pass. In the same way that we can never have direct experience of the images we see, so we can never know for sure whether we are exposed to time and, if we are, how it functions, because time is merely a mode of perception.

The fact that time is a perception was confirmed with the general theory of relativity proposed by Albert Einstein. In his book The Universe and Dr. Einstein, Lincoln Barnett writes:

Along with absolute space, Einstein discarded the concept of absolute time—of a steady, unvarying inexorable universal time flow, streaming from the infinite past to the infinite future. Much of the obscurity that has surrounded the Theory of Relativity stems from man’s reluctance to recognize that a sense of time, like sense of colour, is a form of perception. Just as space is simply a possible order of material objects, so time is simply a possible order of events. The subjectivity of time is best explained in Einstein’s own words. “The experiences of an individual,” he says, “appear to us arranged in a series of events; in this series the single events which we remember appear to be ordered according to the criterion of ‘earlier’ and ‘later.’ There exists, therefore, for the individual, an I-time, or subjective time. This in itself is not measurable.” (Lincoln Barnett, The Universe and Dr. Einstein, New York: William Sloane Associates, 1948, pp. 39-40)

In Barnett’s words, Einstein shows that “space and time are forms of intuition, which can no more be divorced from consciousness than can our concepts of colour, shape, or size.” According to the general theory of relativity, “time has no independent existence apart from the order of events by which we measure it.”

Since time is a perception, it is also a relative concept that depends on the perceiver. The speed at which time passes varies according to the reference we use to measure it. There is no natural clock in the human body to confirm the passage of time with absolute accuracy. As Lincoln Barnett has stated, “Just as there is no such thing as colour without an eye to discern it, so an instant or an hour or a day is nothing without an event to mark it.”

hen we are left in a closed room where we cannot know the time and cannot see the rising and setting of the Sun, we can never determine how fast time goes by nor how long we remain there. What makes us think a specific amount of time has gone by is nothing more than the rising and setting of the Sun and the movement of the watches on our wrists. When these are removed, anything we say about the time we imagine has passed must be conjectural and subjective—belonging to ourselves alone. For example, time goes by quickly for someone taking an exam in a limited space of time. Yet the same amount of time seems very long to that person’s friend waiting outside.

If time were an absolute reality, then it would not be a variable concept, determined by our perceptions.

According to Einstein’s general theory of relativity, the speed of time changes according to the velocity of a body and its distance from the center of gravity. As velocity rises, time contracts and is compressed, in such a way as to run slower and eventually approach the point of stopping altogether.

To use an example cited by Einstein, one of a pair of twins remains on Earth while the other heads out into outer space at a speed near that of light. When the traveling twin returns to Earth, he will find himself much younger than his brother. The reason is that time flows more slowly for the brother traveling at a high velocity.

The same example can also be considered with regard to a father traveling in a rocket moving at roughly 99% of the speed of light and his son who stays on Earth. According to Einstein, if the father was 27 years old when he set out and his son three, when the father comes back to the Earth 30 years later (in Earth time), the son will be 33 years old, but his father will be only 30. 135

The fact that time is relative affects not only the slowing or acceleration of clocks, but the entire material system, right down to the level of subatomic particles. In an environment in which time is foreshortened, processes such as the heartbeat, cell division and the activities of the brain take place more slowly. A person is thus able to continue going about his daily life without realizing the slowing down of time.

Biography of an Adnan Oktar

Born in Ankara in 1956, Adnan Oktar writes his books under the pen name of Harun Yahya. Ever since his university years, he has dedicated his life to telling of the existence and oneness of Almighty Allah, and to disseminating the moral values of the Qur'an. He has never wavered in the face of difficulties and despite oppression, still continues this intellectual struggle today exhibiting great patience and determination.

A short biography of Adnan Oktar:

Born in Ankara in 1956, Adnan Oktar lived there through his high school years. During this period, his devotion to Islamic moral values grew even stronger. He deepened his profound knowledge of Islam by reading works of all the great Islamic scholars and decided to tell everyone about Islam's moral values and summon them to a knowledge of truth and beauty.

To continue his education, he entered Istanbul's Mimar Sinan University in 1979 coming in third from among thousands of candidates. Oktar, a talented artist since childhood who regards art as a manifestation of Allah's superior creation, painted surrealist pictures from time to time and gave away a large number of paintings as gifts to friends. In addition, Oktar numbers animals, plants and flowers among his spheres of interest, as well as horticulture, interior design, and décor.



The Mimar Sinan Years

When Adnan Oktar entered Mimar Sinan University, it was under the influence of various illegal Marxist-communist organizations. Aggressive atheist and materialist trends predominated among students as well as the academic staff. Indeed, some members of the teaching staff would seize every opportunity to propagandize on behalf of materialist philosophy and Darwinism, even though these subjects had nothing to do with the curriculum.

This environment accorded religion and moral values no respect, and rejected them almost entirely. The materialist view predominated. But Adnan Oktar began telling those around him of the existence and oneness of Allah, and was the only person who prayed openly in the Molla Mosque, adjacent to the university.

At night-as his mother, Mediha Oktar, relates-Adnan Oktar would sleep only a few hours and spend the rest of his time reading, taking notes and writing. He read hundreds of works including those dealing with Marxism, Leninism, Maoism, communism and materialist philosophy, and carried out detailed studies of the classics as well as more seldom-read texts. He also performed wide-ranging research into the theory of evolution-the alleged scientific foundation of these ideologies. Oktar collected considerable quantities of documents and detailed information revealing the increasing dilemmas faced by these superstitious philosophies-their quandaries, contradictions and falsehoods, all based on a denial of Allah-and used his accumulated knowledge to invite people to reality and truth. He spoke to everyone, university students and staff alike, about the existence and oneness of Allah and the moral values of the Qur'an. In conversations at the university canteen, and in breaks between classes, he outlined the deceptions of materialism and Darwinism, citing direct quotations from these ideologies' original texts.



Adnan Oktar attached special importance to refuting the theory of evolution. That was because he saw that ever since Darwinism's first appearance, it had been subsumed by materialism and atheism. Aware that today, those same circles are still defending Darwinism and striving to keep it alive for ideological reasons, Adnan Oktar believes that eradicating Darwinism will hand those movements a major defeat.

Mr. Oktar's intellectual struggle was subjected to many smear campaigns. Several times, groundless slanders and accusations led to his being arrested and detained for months, though eventually he was always found innocent. This photograph shows him being led into detention by police.
The First Pamphlet to Deal Darwinism a Body Blow

To that end, Adnan Oktar concentrated on proving the invalidity of this deception that for more than a century had turned people away from religious moral values. He realized that since Darwinism advanced itself in the name of science, the most effective means of revealing its true face was through science itself. Based on that viewpoint, he brought out a pamphlet entitled The Theory of Evolution, a summary of his wide-ranging research and study, and personally bore all the printing costs by selling property inherited from his family, and distributed the pamphlet free of charge to other university students.

Using an accessible and comprehensible style, this pamphlet demonstrated that evolution was a deception, with no scientific validity. Many people who read the pamphlet and spoke with Adnan Oktar came to agree that no living thing could come into being by chance, and that Almighty Allah created the universe and all living things in it.

Nonetheless some students in the university, blindly devoted to materialist thought, continued in denial, despite having seen the clear truth. Some militant students openly threatened Oktar, saying his life would be in danger unless he ceased his activities. Yet this only increased Oktar's determination and devotion to Allah. The harsh reactions and alarm evinced by materialist circles were significant proof that he was on the right path.

In a university in which terror ruled, dominated by atheist and materialist movements, devout individuals were harassed for their beliefs. During those years, while many young people in Turkey were ruthlessly slaughtered because of ideological tensions, Adnan Oktar openly preached the existence and oneness of Allah and of the truth of the Qur'an. In a university where no one had the courage to state his beliefs openly, he continued to pray regularly at the mosque, unwavering in the face of reactions and threats.


Spreading Religious Moral Values at Mimar Sinan University

When Adnan Oktar began communicating Islamic values, he was quite alone. For more than three years nobody at Mimar Sinan University backed up his views, yet that did not alter his determination. Knowing that Allah was his only friend, he did all these things solely to gain His approval.

He devoted all his time, energy and means to a single purpose: earning the good pleasure, mercy and Paradise of Allah, and telling all mankind about religious moral values.

In 1982, the first few students at Mimar Sinan University decided to support Adnan Oktar in his intellectual struggle. As months passed, the numbers of people adopting these ideas rose. Adnan Oktar held conversations with these young people on love of country; the importance of following in the great leader Ataturk's path; the proofs of creation; the exemplary moral values of our Prophet (saas); the provisions and moral values revealed in the Qur'an by our Lord; and the invalidity of the then-prevailing ideologies of materialism, atheism and Darwinism. From this time onward, Adnan Oktar was a vehicle by which many people came to believe.


The First Smear Campaign and Torture in a Mental Hospital

His intellectual activities opposing materialism and atheism began to elicit reactions from wider circles. Certain groups, alarmed by Adnan Oktar's nationalist and religious activities, set up a major conspiracy against him. Their plot coincided with the publication of his work Judaism and Freemasonry, which provoked an enormous response.

In the summer of 1986, Adnan Oktar was arrested for having stated, "I am a member of the Turkish nation, and of the community of Ibrahim," in an interview carried by a newspaper. Again under the influence of the circles mentioned above, misleading reports, false information and slanders about him began appearing in various publications.

Adnan Oktar was first arrested and imprisoned, then transferred to the Bakirkoy Mental Hospital on the grounds of being mentally unhealthy and placed under observation in ward 14A, poorly maintained, filthy, and used to house the most dangerous inmates. Ward 14A could be entered only by passing through a number of locked iron doors, since killings among patients were viewed as nothing out of the ordinary. Adnan Oktar was chained to his bed by his ankles for six weeks and forcibly given drugs blurring consciousness. Young colleagues who managed to visit him witnessed that he had lost none of his determination and enthusiasm. Postgraduate students, nurses and even doctors were prohibited from seeing him, out of concerns that he would turn them to Islamic moral values. Shortly afterwards, his family and relatives were also banned from visiting him, and even telephone calls were forbidden. He was threatened with spending the rest of his life in the hospital unless he abandoned his activities. Certain circles strongly suggested that if he ceased publication of Judaism and Freemasonry, he could immediately be released from hospital and spend the rest of his life in comfort. Financial incentives were also offered if he would hand over all the book's research materials. But he rejected all these offers, refusing to bow to the threats and pressure that only enhanced his determination.

After Oktar had been detained for 19 months, the Prosecutor's Office determined there was "no offence in the statements uttered." He was declared innocent and released.

During this period, Oktar continued his work on revealing that Darwinism is a terrible deception. In 1986 he collected all his research on Darwinism's true face in the book Living Things and Evolution, which for many years, remained the sole reference showing the scientific invalidity of the theory of evolution .
The Cocaine Conspiracy

Again in mid-1991, certain circles made uneasy by his cultural activities made him the target of a conspiracy. At the time, he was preparing a most important manuscript on the history of Freemasonry and world-wide Masonic organizations. Police, searching the home he shared with his mother in Istanbul's Ortakoy district, discovered a packet of cocaine in the very first book they opened-in a library of some 2,000 books!

Adnan Oktar was immediately detained in Izmir where he was together with a few friends, then transferred to the Istanbul Security Directorate, and after 62 hours, was sent to the Forensic Medicine Institution for drug testing. It was announced that Adnan Oktar's blood showed a high level of a cocaine by-product.

However, all the evidence submitted later showed that this was nothing more than slander; and that the cocaine allegedly found in Adnan Oktar's library was part of this conspiracy. Shortly before the arrest, he had felt that secret moves against him were afoot. Leaving his home in Ortakoy he called his mother Mediha Oktar to warn her of a likely plot against him and asked her to clean and search his house with a few other people as witnesses. His mother called her neighbor and janitor, and together they cleaned her son's home from top to bottom, dusting all the books in his library. Although Adnan Oktar did not return after that cleaning, 16 police officers carrying out the search operation "found" a packet of cocaine among his books as soon as they entered the house. The neighbor and janitor later made a sworn statement, saying jointly that "We cleaned Adnan Oktar's library together, and there was no such packet there."

The second phase of the conspiracy-the cocaine by-product in Adnan Oktar's blood-was refuted by scientific and forensic evidence. Adnan Oktar was kept in the Security Headquarters for 62 hours before the analyses was performed. Scientifically, however, it can be calculated how much cocaine a man has taken and how many hours before by measuring the cocaine by-product in his blood. In Adnan Oktar's blood, that level was so high that had he taken that much cocaine 62 hours before, it would have killed him. This showed that the cocaine had entered his body much sooner, by being mixed with his food while he was in detention.

This was confirmed by some 30 international forensic medicine institutions, including Scotland Yard. To the file sent to them for examination, all gave a common response: The cocaine had been administered while Adnan Oktar was in detention by being mixed with his food.

Subsequently, the Turkish Forensic Medicine Institution confirmed that the incident was a conspiracy, that the cocaine had been administered during the detention period, and Adnan Oktar was cleared by the court and released.

However, this incident revealed that forces hostile to Adnan Oktar intended to employ all kinds of dirty tricks. These forces, who previously sought to intimidate Adnan Oktar with prison and oppression, were now conspiring against him.

Adnan Oktar's Work on His Books

After 1991 Adnan Oktar dedicated all his time to writing and spent all his time at home.

Under the pen name of Harun Yahya, he has written hundreds of valuable books. Those that presented scientific refutations of Darwinism provoked particularly strong reactions in the scientific world. The 22 April 2000 issue of New Scientist called Mr. Oktar an "international hero" for communicating the fact of creation over the fallacy of evolution. The author's intellectual struggle against materialism and Darwinism has often been mentioned in such mainly evolutionist publications as National Geographic, Science, New Scientist and NSCE Reports. The English and German editions of National Geographic's November, 2004 issue referred to his works concerning the fact of creation, and included the following quotation from The Evolution Deceit: "The theory of evolution is nothing but a deception imposed on us by the dominators of the world system."

Adnan Oktar's works have been translated into many languages, including English, French, German, Italian, Spanish, Portuguese, Urdu, Chinese, Arabic, Albanian, Russian, Serbo-Croat, Uigur, Indonesian, Azeri, Bengali, Bulgarian, Danish, Polish and Malay, and enjoy a world-wide readership in a great many countries, from India to America, Great Britain to Indonesia, from Poland to Bosnia, Spain and Brazil.

Through these books, a great many people have come to appreciate and to grow more deeply in their faith. Everyone who reads and studies his work is affected by this profound difference and benefits from his sincere, wise and easily accessible style. Each book is characterized by proven, definitive facts presented with honest clarity, which nobody can refute-features that doubtlessly stem from a striking wisdom vouchsafed by Allah.
Adnan Oktar Again Encounters Oppression

Various circles grew alarmed at all of his selfless activity. Unable to rebut Adnan Oktar's works on an intellectual level, materialist and Masonic circles incited a slander campaign to prevent any scientific work that might undermine the theory of evolution, aiming to neutralize it through slander and imputation.

In November 1999, exactly when reports were circulating that his three-volume work Global Freemasonry, was about to be published, Adnan Oktar came under renewed pressure. The forces that had sought to hinder the spread of religious moral values with smears, plots, false reports and accusations ever since Adnan Oktar first embarked on his intellectual struggle, had again entered the picture.

As a result of their incitement and misinformation, on 12 November, 1999, police raided the homes and workplaces of members of the Science Research Foundation. They found no evidence of criminal activity, and observed no immoral activity. Nonetheless, day after day, the press ran unbelievable falsehoods and mutually contradictory slanders. As a result, Adnan Oktar was remanded to prison for nine months, in the absence of any legal evidence.

During all these trials, he has always constituted a role model maintaining his trust in, and submission to, Allah, recalling that throughout history, believers have all been tested with similar incidents, that every event takes place in a destiny determined by Allah, in a wise and auspicious manner. No matter what may befall them, he has always said that believers must always be moderate, joyfully determined, and submit to Allah's will.

He has always been forgiving and compassionate towards those who have conspired to blacken his name with irrational and illogical slanders. Acting in the light of the morality revealed by Allah in the verse "Repel the bad with something better" (Surah Fussilat, 34), he was totally cleared by the court of all accusations made against him on 12 November, 1999. He is still actively engaged in his literary activities today, calling on his readers to live by proper moral values.

Dilemma of Soul

In the early 20th century, scientists discovered something new: that matter was not as we had imagined it to be. Matter was not solid. Matter had no colors. It gave off no smells, sounds or image. Matter was simply energy. The chair you sit in, the table you lean on, the house you live in, your dogs, the people around you, buildings, space, stars—in short, the whole material world exists as a form of energy.

In the face of this unexpected discovery, all philosophies constructed on the basis of matter therefore suffered a scientific collapse. Science revealed the proof of something inside the human body but not belonging to it, something that perceived the entire physical world, but was not itself physical: the human soul.


The soul could not be explained in any way in terms of materialist claims. Darwinism, which produced countless fictitious tales regarding the imaginary evolution of species, remained silent in the face of the existence of the soul. Because the soul was not matter, it was a metaphysical concept. And metaphysics was something that materialists were completely unable to accept, because metaphysics did away with all the unconscious events, coincidences and random processes that they had deified. Metaphysics submitted evidence of a conscious creation, in other words, of the existence of Allah. That, in any case, was why materialists had been denying the existence of the soul ever since the days of Ancient Greece.

This struggle, which had persisted since Ancient Greece right up to the present, now became meaningless because there is an entity that makes a human being human, that lets you say, “This is me.” That, in other words, is your soul: It exists, and it belongs to Allah. Science definitively proved that the human soul observed all things as they were presented to it and that there could be no reference to any reality beyond these perceived images. To put it another way, it openly declared that the only absolute Entity was Allah.

This proof by science is of importance in convincing minds that deify materialist philosophy. In fact, though, all who possess reflection and intellect are aware that they possess a sublime soul. Anyone who can reason at all will understand that it is the soul that rejoices, thinks, decides, judges, experiences joy and excitement, loves, shows compassion, gets anxious, enjoys the taste of an apple, takes pleasure from listening to music, builds planes, raises skyscrapers and constructs laboratories in which it examines itself.

If human beings are possessed of souls, they cannot have been created haphazardly. There is a purpose behind their presence in this world. All people bear a soul that belongs to Allah and are being tested in this lifetime, after which they will be held responsible for all their thoughts and deeds. There is no randomness or aimlessness in life. There are no chance events, as Darwinists maintain. Everything has been created by the will of Allah to become part of the tests to which we are subjected. In this life, which will end in death, the only thing that will be left behind is the body. The soul, on the other hand, will live for all eternity in the Hereafter, which is its true abode.


The human soul is a terrible dilemma for Darwin and the supporters who came after him. It is the basic evidence which they cannot explain, which they cannot refute and cannot resolve. Allah has vanquished them by providing proof, of a scientific kind that they cannot deny: the insubstantiality of matter. In the face of this, any objections to the soul’s existence they may come up with are invalid and meaningless.