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Materialism and the various ideologies and movements stemming from it represent one of the worst forms of corruption opposed to religion in the present day. The idea that encapsulates all these and that is their supposed scientific starting point and foundation is Darwinism. Since it was first proposed, Darwinism has become the basis for materialist and anti-religious ideologies and movements, and has literally been turned into a religion by the supporters of such ideologies. The great Islamic scholar Bediuzzaman Said Nursi drew attention to the fact that Darwinism will become the religion of the Dajjal (the Antichrist) in the End Times in these words:

“An impious movement emerging from the philosophy of naturalism and materialism will spread and strengthen by way of philosophy during the End Times, even to the extent of claiming divinity.”[i]

Described by Bediuzzaman as “an impious movement emerging from the philosophy of naturalism and materialism,” Darwinism is a teaching that ascribes an independent power to nature, that claims that all of life is the work of blind chance rather than being created, and that seeks to turn people away from belief in Allah (God). The Concise and Expounded al-Kutub as-Sitta(The Six Books), a collection of the hadith of our Prophet (saas) and interpretations thereof, provides the following clarification of the subject:

“The most evident and worst characteristic of the corruption caused by the Dajjal in the End Times is its hostility to religion. Various humanist views and values that will appear in the End Times will seek to replace religion. This new religion will base itself on denial in order to eliminate every kind of current divine dominion... This is an anti-religious faith whose basic deity will be a material and human.”[ii]

Darwinists have always tended to portray the theory of evolution as scientific. They maintain that life formed out of inanimate substances and developed by way of evolution, and that all species gradually descended from one another. However, Darwinism has never proven a single one of these stages, and is a system of belief nonetheless loudly heralded as scientific. According to Darwinism, “chance” is the great fictitious mechanism of this whole fictitious process. Chance is the false deity of Darwinism. And Darwinists imagine that this deity can do the impossible. According to Darwinists, this false deity produced a living cell from muddy water, turned fish into tigers and bears into whales, and created their lungs out of nothing. Again according to Darwinists, who assume that human beings are entities descended from apes, this false deity bestowed intelligence, memory and skills on human beings and created human consciousness, which cannot be replicated in any form, from nothing. So much so that in doing all these things, chance somehow manages to behave in a controlled, planned and rational manner and to immediately take precautionary measures when necessary. According to Darwin’s theory of evolution, chance is a false creator behaving intelligently and in a planned manner.

This heretical theory that deifies blind chance has somehow been imposed on vast masses of people through demagoguery and fraud. The reason for this is the Dajjal. The characteristics set out in many of the hadith concerning the Dajjal become crystal clear when considered in terms of an ideology. That is why all ideologies and systems of thought that make illogical and groundless claims, that lead people to denial and turn them away from religious moral values and that encourage conflict between people are all manifestations of the Dajjal. Darwinism is the main ideology adopting this system of Dajjal. Allah, our Lord, describes those who follow the heretical system of the Dajjal as follows in a verse from the Qur’an:

The evildoers are indeed misguided and insane. (Surat al-Qamar, 47)

[i]Ismail Mutlu, Portents of Doomsday in the Light of Bediuzzaman's Analyses, Mutlu Publishing, Istanbul, 1996, p. 117
[ii]The Concise and Expounded Al-Kutub as-Sitta, Prof. Ibrahim Canan, 13th vol., Ankara, 1992, pp. 457-458

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