The Thirteenth Ray

[The light-scattering, highly valuable letters Ustad Bediuzzaman Said Nursi sent his students while in Denizli Prison, which illustrate in brilliant fashion the great exertions of the Risale-i Nur.]

In His Name, be He glorified!

My Dear, Loyal Brothers!

I congratulate you with all my being on the Night of Power which has passed and the coming festival, and I entrust you to the unity and mercy of the Most Merciful of the Merciful. Although in accordance with the meaning of “he who believes in Divine Determining is saved from unhappiness,” I do not consider you to be in need of consolation, I say that I received from the allusive meaning of the verse,

Now await in patience the command of your Sustainer, for verily you are in Our eyes, and glorify with praise your Sustainer,(*)all the solace the verse affords. It was like this:

While thinking of passing Ramadan tranquilly, in forgetfulness of the world, this unimaginable and completely unendurable episode befell us, yet I observed that it was pure grace both for me, and for the Risale-i Nur, and for you and our Ramadan, and our brotherhood. I shall describe only two or three of its many benefits for myself.

One of them: The intense excitement, seriousness, entreating and seeking refuge with God I experienced overcame a serious illness, and made me work in Ramadan.

The Second: I had a powerful desire to see all of you this year and be near you. I would have agreed to the difficulties I have suffered to see only one of you and to come to Isparta.

The Third: In an extraordinary way, all the painful circumstances both in Kastamonu, and on the way here, and here, suddenly change, and contrary to what I hoped and desired a hand of grace is apparent, making one exclaim: “Good is in what God chooses.” What made me realize this most was that the most heedless and high- ranking persons are being made to read the Risale-i Nur with careful attention, opening up new fields for its triumphs.

I was suffering all the pains and regrets of everyone else as well as my own, but then since this calamity increased the hundred merits of each hour’s worship to a thousand —for the blessed month of Ramadan makes each hour the equivalent of a hundred hours— my pity and sorrow for sincere people like you who have learnt thoroughly the lessons of the Risale-i Nur, so know that this is a fleeting place of trade, who sacrifice everything for their belief and lives in the hereafter, and believe that the transient hardships of this ‘School of Joseph’(*)will produce everlasting pleasures and benefits, —my pity and sorrow for you were transformed into congratulations and appreciation and applause at your steadfastness. I declared: “All praise and thanks be to God for all circum-stances other than unbelief and misguidance!”

I am of the opinion that in this respect there are such benefits both for myself, and for our brotherhood, and for the Risale-i Nur, and for our Ramadans, and for you, that if the veil was drawn back, it would make us declare: “Thanks be to You, O God! This Divine Decree and Determining are an instance of Your grace for us.”

Do not blame those who were the cause of this affair. The far-reaching and fearful plans for this calamity had long since been laid, and in the event we have got off lightly. God willing, it will pass quickly. In accordance with the meaning of the verse, It may be that you hate a thing, and it is good for you,(*)do not be grieved.

Said Nursî

My Dear Brothers!

I am very happy to be close to you. From time to time I converse with you in imagination and am consoled. Know that if it had been possible, I would proudly and happily have endured all your difficulties. Because of you, I love Isparta and its environs down to its very stones and soil. I declare even, and I shall say so officially, if the Isparta authorities were to inflict some penalty on me and another province was to acquit me, I would still choose here.

Yes, I am from Isparta in three respects. I cannot prove it genealogically, but I have the conviction that the forebears of Said, who came into the world in the sub- district of Isparit, went there from here. And the province of Isparta has given me such true brothers that I would be happy to sacrifice not Abdülmecid(*)and Abdurrahman,(*)but Said [myself] for each one of them.

It is my guess that there is no one on earth at this time who suffers less —in their hearts, spirits, and minds— than the Risale-i Nur students. For due to the lights of certain, verified belief,(*)their hearts, spirits, and minds do not suffer distress.

As for physical hardships, they know from the teachings of the Risale-i Nur, that they are both transitory, and unimportant, and yield reward, and are a means by which the service of belief unfolds in other channels, and so meet them with thanks and patience. They prove through their states of mind that certain, verified belief leads to happiness in this world too.

Yes, they say “Let’s see what God does, whatever He does, it is good,” and steadfastly work to transform these transient difficulties into permanent instances of mercy. May the Most Merciful of the Merciful increase the numbers of those like them, make them the cause of pride and happiness for this country, and grant them eternal happiness in Paradise. Amen!

Said Nursî

My Dear, Loyal Brothers!

In regard to this Divinely ordained event from the point of view of the justice of Divine Determining: because some of the new students sought worldly things by means of the Risale-i Nur, which were not in keeping with the true meaning of sincerity, they found themselves confronted by self-seeking rivals, and obtaining from somewhere a long way off from me the Fifth Ray, the original of which was written twenty-five years ago and in the past eight years copies of which have only twice come into my possession and were then mislaid, a number of jealous people like that corrupt hoja aroused the suspicions of the judiciary with it. At the same time, The Supreme Sign (Âyetü’l-Kübra) was printed without my agreement instead of The Key To Belief (Miftahü’l-Iman Mecmuasi), which I wanted printed in the new letters; on the arrival of copies of it, it was reported to the Government, and the two matters were confused. Suggesting the Fifth Ray had been printed in opposition to the Civil Code, some malicious people made a mountain out of a molehill and had us put away in this place of penitence.

Nevertheless, Divine Determining drove us here for our own good; it called us again to the ‘School of Joseph,’ where, being far more meritorious than the places of ordeal of former times, we could receive a thorough lesson in sincerity and rectify our attachment to the affairs of this world, which in truth are valueless.

We say in the face of the unfounded suspicions of the worldly:

from beginning to end the Seventh Ray (The Supreme Sign) is about belief; you have been deceived; it is completely different to the Fifth Ray, which has been held strictly private and was not found in my possession in any of the scrupulous searches, and was originally written twenty years ago. We did not agree to show it to anyone at the present time, let alone have it printed; it nevertheless is a verified prediction, and does not contest anything.

In His Name, be He glorified!

I again congratulate you on the festival; do not be sorry that we could not meet in person. In truth we are always together, and God willing this togetherness will continue on the road to eternity. It is my opinion that the eternal merits, and the virtues and joys of the spirit and heart that you obtain in serving belief reduce to nothing the present temporary, passing sorrows and hardships.

Up to now, there has been no one who has suffered as few difficulties as the Risale-i Nur students in such sacred service. Yes, Paradise is not cheap. To save others from absolute disbelief, which destroys the life of both this world and the hereafter, is of the very greatest importance at this time. If there is a little hardship, it should be met with enthusiasm, thanks, and patience.

Since our Creator, Who employs us, is All-Compassionate and Wise, we should rely on His mercy and wisdom and meet everything with resignation and joy.An heroic brother of ours has assumed all responsibility for The Supreme Sign affair. He has shown how much he deserves the extraordinary honour and merit pertaining to the hereafter he has gained through his pen and the Hizb al-Qur’an(*) and Hizb al-Nuri,(*)and made me weep at the deep joy I felt. There is much wisdom in The Supreme Sign, the Seventh Ray, attracting attention to itself, and preparing the ground for the future triumphs it deserves: its temporary confiscation will not nullify the work and expenses of that brother and his wife; God willing, it will make them shine even more. This we await from Divine mercy.

From your brother who, through the use of the first person plural in all his supplications, such as: “Deliver us; have mercy on us; preserve us,” includes all of you in them without exception; who works in accordance with the principle of our partnership of the spirit, as though we were numerous bodies and a single spirit and is more concerned with your distress than you are yourselves; and who, from your collective personality awaits strength, assistance, constancy, steadfastness, and intercession.

Your Brother

Said Nursî

At a time when, under the effects of this event, I determined to completely resign myself to sacrificing myself for my innocent brothers and was seeking for a solution, I read Jaljalutiya.(*)It suddenly occurred to me that Imam ‘Ali (May God be pleased with him) prayed: “O God! Deliver us!”; God willing, you shall be delivered through the meaning of his supplication.

Yes, in his Qasidat al-Jaljalutiya, Imam ‘Ali (May God be pleased with him) gave news of the Risale-i Nur in two ways, and alluded to The Supreme Sign with the lines “And through The Supreme Sign, secure me from sudden disaster.” Through this allusion, he is indicating that due to The Supreme Sign, a disaster of significant proportions will be visited on the Risale-i Nur students and is beseeching God to deliver the students from the calamity for the sake of The Supreme Sign; he is making the treatise and its source an intercessor. Yes, the printing of The Supreme Sign was made the pretext for the calamity that occurred, and confirmed exactly that sign of the Unseen.

Also, on the opposite page in the qasida, it says at the end of the allusions to the important parts of the Risale-i Nur and their arrangement, in meaning:

These letters of light, gather together their properties; And study their meanings, for through them good is fulfilled.

That is: “The words and letters of the Risale-i Nur, which we alluded to; collect their properties and study their meanings, for all good and happiness is achieved through them.” It may be inferred from the phrase “Study the meanings of the letters” that it refers not to the letters, which express no meaning, but to the treatises called Sözler, which means The Words.

Our Sustainer! Do not call us to task if we forget or do wrong.(*)

None knows the Unseen save God.

Said Nursî

My Dear, Loyal Brother, Re’fet Bey!

I cannot meet with indifference your learned questions since they are the keys to important truths contained in the part of the Risale-i Nur called Mektûbat (Letters). A short answer is as follows:

Since the Qur’an is a pre-eternal address and speaks with all the classes of humanity and all the groups of worshippers, it has to possess numerous meanings conformable with them, and numerous levels of the universal meanings. Some commentators choose only the most general or the most explicit meaning, or one which expresses an obligatory act or a confirmed practice of the Prophet (PBUH).

For example, for the verse, And in the night glorify God(*)they mention an important sunna, the two rak‘as of the tahajjud prayer, and for the verse the flight of the stars(*)the early morning Fajr sunna, which is a confirmed Practice of the Prophet (PBUH). And there are numerous other constituents of the former meaning. My brother! Speaking with you does not cease.

My Dear, Loyal Brothers!

I have just performed the noon prayer and it occurred to me when I was reciting the tesbihat that you were all probably sad at thinking of yourselves and your relations at home.

It suddenly came to mind that if those of former times who chose the hereafter over this world and passed their lives mortifying the flesh in caves and other places of ordeal with the intention of being saved from the sins of society and of working sincerely for the hereafter, had lived now, they would have been Risale-i Nur students. Certainly, those living under the conditions of these times are ten times more needy than they were and gain ten times more merit, and are ten times more comfortable.

My Dear, Blessed Brothers!

Very many greetings... In former times in my native region, we used to recite Sura al-Ikhlas a thousand times on the Day of ‘Arafa.(*) Now, I am able to recite five hundred on the day before, and five hundred on the Day of ‘Arafa. Those who are confident may recite them all at once. I cannot see you and cannot speak with you all personally, but most of the time I can converse with you all while praying, sometimes by name.

My Dear, Loyal Brothers!

I reckon that up to now two leaders of the main group of the Light (Nur) Factory circle have been saved. That circle, that group, has truly accomplished the triumphs of twenty to thirty years in six or seven; as though it was a souvenir of their shining pens, their service does not cease; it causes merits to be recorded in the books of their deeds in their places. In fact, the Hizb-i Nuri has achieved such overwhelming conquests and entered such important places that it is as if those who published it are continuously working. I supposed that like the first person, Hafiz Mustafa, who has worked so hard and is so hardworking, was outside, then I heard that he is here too. Thinking it was perhaps another Mustafa, I found consolation.

My Dear Brothers!

This morning while reciting the tesbihat, I pitied Hafiz Tevfik.(*)I recalled that it is the second time he has suffered this trouble. Then it suddenly occurred to me: Congratulate him! With needless caution, he wanted to withdraw himself a little from his important position and his large share in the Risale-i Nur. But the vastness and sacredness of his service again awarded him a large share and vast merit. One should not flee from spiritual honour such as that due to a little distress and fleeting hardship.

Yes, my brothers! Everything departs, and after it has gone, if it was pleasure and enjoyment, it goes for nothing, while if it was distress and hardship, it yields such pleasurable benefits, both in this world and in the hereafter, and from the point of view of being sacred service, that it reduces the trouble to nothing. With the exception of one of you, I am the most elderly and it is I who suffers the most troubles, yet I assure you that by practising total patience, offering thanks, and endurance, I am happy at my situation.

Thanks in the face of disaster is for the reward to be had from disaster, and for the benefits in this world and the next.

My Dear Brothers!

With the disappearance of the things preventing the completion of the ‘Topics’ of The Fruits of Belief, writing will recommence, God willing. One of these was the cold, the other was the fright the Masons took at its power. I think of this calamity from the angle of Divine Determining, and my difficulties are transformed into mercy. Yes, as is explained in the Treatise On Divine Determining, there are two causes for every event:

one is apparent; people base their judgements on this and frequently act unjustly.

The other is reality, according to which Divine Determining judges; it acts with justice in the events in which man acted unjustly. For example, a man is sent to prison for a theft he did not commit. Divine Determining also sentences him to imprisonment, but for a secret crime, and acts justly within the human injustice.

Thus, there are two causes for our having been set this severe trial, the purpose of which is to separate out the diamonds from the pieces of glass, the veracious devotees from the inconstant waverers, and the purely sincere from those unable to give up their egotism and self-interest:

The First is a powerful solidarity and a sincere and remarkable service of religion which aroused the suspicions of the worldly and the politicians; human injustice looks to this.

The Second: Since not everyone on their own could demonstrate their worthiness of this sacred service through complete sincerity and total solidarity, Divine Determining looked to this too.

But that Determining is now pure mercy for us within the pure justice, for it brought together brothers who greatly missed each other, and transformed their hardships into worship and their losses into alms-giving. It is also pure mercy in many other respects, like attracting attention from all quarters to the treatises the brothers have written out; and not allowing worldly possessions and children and comfort, which are temporary, fleeting and which one day they will be bound to leave behind when they enter the grave, to damage their lives in the hereafter; and making them accustomed to patient endurance; and their being heroic models for the believers of the future, and even their leaders.

But there is one aspect that caused me some thought, which is that if a finger is wounded, the eye, mind, and heart neglect their important duties and become preoccupied with it. Similarly, our lives, which reach this pitch of distress, busy our hearts and spirits with their wounds. Then just when I should be forgetting the world, the situation took me to the Masons’ council, and busied me with dealing them blows. I was consoled by the possibility that Almighty God might accept this state of heedlessness as a sort of intellectual striving.

I received the greetings of Ali Gül, the brother of Hafiz Mehmed, the Risale-i Nur’s esteemed teacher. I send greetings and prayers both to him, and to all his fellow villagers, and to all the people of Sava,(*)both living and dead.

In His Name, be He glorified!

My Dear, Loyal Brothers!

Your constancy and steadfastness foil all the plans of the Masons and dissemblers. Yes, my brothers, there is no need to hide it, those atheists draw comparisons between the Risale-i Nur and its students, and the sufi orders and particularly the Naqshbandi Order, and with the idea of refuting us and scattering us, attack us with the schemes with which they defeated the sufis.

Firstly: To intimidate and scare, and show up the abuses of the sufi way.

And secondly: To publicize the faults of its leaders and followers.

And thirdly: To corrupt them with the enticing vices and stupefying, pleasurable poisons of materialist philosophy and civilization; and destroy their solidarity; and disparage their leaders with treacherous lies; and discredit their ways with some of the principles of science and philosophy. They attacked us with the same weapons they used against the Naqshbandis and sufis, but they were deceived.

For since the essence of the Risale-i Nur’s way is complete sincerity, and the giving up of egotism, and to search out and perceive the mercy within difficulties and the permanent pleasures within pains, and to point out the grievous pains within fleeting dissolute pleasures, and that belief is the means to innumerable pleasures in this world too, and to teach the points and truths that the hand of no philosophy can reach, God willing it will make all their plans come to nothing, and showing that no comparison can be made between the way of the Risale-i Nur and the sufi orders, it will silence them utterly.

A Subtle Point This morning someone called me from the gendarmes’ ward next to me and I went to the window. He said: “Our door has closed by itself and whatever we do we can’t open it.” So I told him: “It is a sign for you that among the people you guard and keep behind bars, are those who are innocent like yourselves. They even insulted me on the pretext of my seeing one of my brothers I had not seen for ten years, and on another pretext, closed the second of our outer doors. As a punishment, your door closed too.”

Said Nursî

My Dear, Loyal Brothers!

There are three further points concerning the subtle point I wrote to you yesterday:

The First: As a representative of the collective personality of a blessed group that will be formed in the future, through the blessings of that collective personality, the bolted door opened of its own accord; again, they were angry with a representative of a blessed group which is now in existence meeting with me for half a minute, after ten years. I too was angered, and again said: “Let the doors close!” The following morning —it had never happened before— the guards’ doors closed, and did not open for two hours.

Second Elegant Point: I sent a note to the public prosecutor by means of the prison governor. I said in it: “I am being kept in isolation and I can’t meet with anyone. Even if I was to, I do not know anyone in this town. .. with someone from the town council here... and so on.” Later the prosecutor asked if I was in solitary confinement. The prison governor said: “No.” Both of them objected to my note. The same day, a distant and half crazy relation came and visited me for half a minute, and it was portrayed in such a way as to show that I had never been in solitary confinement. Their objections rebounded on themselves.

The Third: The noise of the troublesome youths next door to me between the evening and night prayers disturbed me, but not too much. It was that day that they found an excuse and shut the door. The foul stench also grew worse in my cell, and the din the youths made by my door disturbed me excessively. I again said: “Let the doors close! Why are they doing this?” That morning, the incident occurred.

My Brothers!

The two Topics you have written in the new letters have had a tremendous effect. It will be excellent if the First, Second, and Third Topics are written out as well. But I find it worrying if it is Husrev and Tahiri who do this since their pens are particularly suited to the Qur’an and the Qur’anic script, and are charged with it. It will better if others write them.

My Dear Brothers!

For the past year I have been using an amount, that is, around a kilo, of vermicelli and rice. I have no doubt that they are a means of plenty. But you do not leave them with me now so that I can cook them. So I give them to you as a gift, as a means to blessings and plenty. On one occasion, I saw a wondrous increase in the star-shaped vermicelli. I used to dry the pieces after cooking them. I myself and others saw that one single piece was ten times larger than normal.

My Dear Brothers!

Last night while I was reciting my invocations, the guards and others could hear me. I wondered anxiously to myself if such a display did not decrease the merit. Then I remembered a famous saying of Hujjat al-Islam Imam Ghazali:

“Sometimes doing something openly is better than concealing it.” That is, in many ways it may be far more meritorious to do something openly, for others may benefit from it, or copy it, or be aroused from heedlessness; or it may be display the marks of Islam in the face of those who persist in misguidance or vice, and preserve the dignity of religion. Especially at this time and if done by those who have learnt thoroughly the lessons of sincerity, and no hidden artificiality intervenes. I thought of this and was consoled.

Two days ago, the examining magistrate summoned me, and when wondering how I could defend my brothers, I opened the Hizb al-Masun of Imam Ghazali. These verses struck my eye:

Verily God will defend [from ill] those who believe.(*)* ...how their light runs forward before them and by their right hands.(*)* God watches over them.(*)* For those... is [every] blessedness.(*)

I saw that if the doubling and madda (long a) are not counted —the waw is also a madda— according to abjad and jafr reckoning, it makes one thousand three hundred and sixty-two, which is exactly this year’s date; both its meaning and number coincide with the time we resolved to defend our believing brothers. All praise be to God, I said, this leaves no need for my defence.

Then the thought “I wonder how it will turn out” occurred to me. I was curious.

I saw that according to jafr reckoning, on condition the tanwin is counted, the two phrases God watches over them and Tuba (blessedness) make exactly one thousand three hundred and sixty-two. If one madda is not counted, it makes two, and if it is counted, three. Coinciding exactly —at this time we are so needy for Divine preservation— with this year’s date, and with next year’s date, it consoles us with the assurance that we shall be preserved, despite an awesome assault against us which has been prepared over the last year on a grand scale and over a wide field.

The Risale-i Nur’s making more brilliant conquests in ruling circles due to this episode means that its temporary arrest does not and should not cause us to despair. Also I consider The Supreme Sign’s being confiscated due to its printing to be a proclamation, attracting attention from all quarters to its shining station.

I have just read the verseO our Sustainer! Perfect our light for us, and grant us forgiveness.(*)The phrase grant us forgiveness makes exactly one thousand three hundred and sixty- two. It coincides exactly with this year’s date, and summons us and orders us to constantly seek forgiveness so that our light may be completed and the Risale-i Nur too not remain deficient.

In His Name, be He glorified!

My Dear, Loyal Brothers!

It is my opinion that those who are not shaken by the severe ordeal of these two ‘Schools of Joseph,’(*)the former and the present, and do not abandon its lessons, and do not give up being its students although their mouths have been burnt by the scalding soup, and whose morale is not broken despite all this aggression, will be applauded by the people of reality and coming generations; just as the angels and spirit beings applaud them.

However, since among you are some who are ill, delicate, or poor, the physical distress is excessive. But thinking of the others of you consoling them and being perfect examples in patience and good conduct, and compassionate brothers offering solidarity and kind attention, and intelligent companions in discussing lessons, and mirrors reflecting fine moral qualities, thus reducing the physical hardships to nothing, my concern for you, whom I love more than my own spirit, was allayed.

One day, I shall send you Mawlana Khalid’s jubba,(*)which is one hundred and twenty years old. I invest each of you with it in his name, in the same way that he invested me with it. Whenever you want it, I shall send it.

When we first arrived, the doctor gave me a chickenpox vaccination. It formed a boil and my arm swelled up. The swelling has moved down my arm; it does not let me sleep and makes it difficult to take ablutions. I wonder if I can’t take vaccinations, or if it has some other meaning! Twenty years ago they vaccinated me in Ankara, and it still suppurates from time to time and causes me pain. I thought of this and hoped the new one would not be the same; how are yours?

Said Nursî

My Dear, Loyal Brothers!

One reason for the justice of Divine Determining driving us to the Denizli School of Joseph is both its prisoners, and its people, and perhaps also its officials and judiciary being in greater need of the Risale-i Nur andits students than people anywhere else. It is because of this that we have been put to this arduous test, with a task pertaining to belief and the hereafter.

Only one or two prisoners out of twenty to thirty performed the obligatory prayers as they should be performed; but following the Risale-i Nur students, forty to fifty without exception have begun to perform them perfectly; this is such instruction and guidance through the tongue of disposition and action, that it reduces to nothing the distress and hardship; indeed, it makes one love it. We hope from Divine mercy and grace that just as the students have taught this through their actions, so through the powerful true belief in their hearts, they will become like a fortress of steel, delivering the believers from the doubts and suspicions of the people of misguidance.

The worldly here preventing us from speaking and having contact causes no harm. The tongue of disposition is more powerful and effective than verbal speech. Since imprisonment is for training and education, if they love the nation, they should allow the prisoners to meet with the Risale-i Nur students so that in one month or even a day, they may receive more training and education than they would otherwise receive in a year, and may all become persons beneficial both to the nation and country, and useful for their own futures and their lives in the hereafter. It would have been very useful if we had had A Guide For Youth here. God willing, it will be brought in.

Said Nursî

My Dear, Loyal Brothers!

Today I recalled the conversation between my elder brother, Molla Abdullah, and Hazret-i Ziyaeddin, which you know about. Then I thought of you and said to myself:

if the Unseen was to be revealed, if each of these sincerely religious and earnest Muslims who display such constancy in these inconstant times, not being shaken by these tortuous, testing circumstances, were to appear to be saints or even spiritual poles, the importance they have in my view, and my concern for them, would increase very little; or if they were to appear to be commonplace and ordinary, the value I attach to them would in no way diminish.

For the task of saving belief under such extremely severe conditions is of greater worth than everything. In such stormy, unstable conditions, the virtues afforded by personal ranks and the good opinions of others dissolve when those good opinions are destroyed, and their love lessens. The one possessing the virtues then feels himself obliged to adopt artificial manners, empty formalities, and a burdensome dignity in order to preserve his position in their eyes. Endless thanks be to God, we have no need for cold artificiality such as that.

Said Nursî

My Dear, Loyal Brothers!

I congratulate you with all my spirit, heart, and mind on your ‘ten nights,’ and beseech Divine mercy that they will bring great gains to our spiritual partnership. Last night I dreamt that I had come to you and awoke when I was about to lead the prayers as imam. When, according to my experience, the dream was going to be interpreted, two of our brothers from among the heroes of Sava and Homa arrived in the name of all you to interpret it. I was overjoyed, as though I had seen all of you.

My Brothers! Certainly, the situation has caused some officials and others to withdraw from the Risale-i Nur, and has scared them, but it has aroused the attention of, and a longing in, all opponents and religiously minded people and officials connected with the business. Do not worry, these lights shall shine out!(*)

Said Nursî

According to Sabri’s interpretation, in conformity with the allusion of Sura Wa’l-‘Asr, the Risale-i Nur is a means of preserving Anatolia, and Isparta and Kastamonu, from heavenly and earthly calamities, like the ark on Mount Judi; they should not therefore interfere with it, or the expected disasters will shortly be visited on them. They should come to their senses. I say again what I said shortly before the disaster, and before those letters had been sent to you. According to news I have now received, Kastamonu and its surroundings and citadel are weeping as though mourning the Risale-i Nur; it has caught a fever and is shaking with earthquakes; God willing, it will be reunited with the Risale-i Nur, and will laugh again and offer thanks.

I wrote to you the other day about my two important gains. In the econd I said, offering supplications and glorifications with hundreds of tongues... till the end. Some is missing here, it should be: Each one of us, according to his degree, offers... with hundreds of tongues... and so on.

Also, a venerable elderly man from the village of Sava, to which I am very attached, was handcuffed to me and we came together; it pleased me greatly and I understood from it the village’s strong attachment to me. I send special greetings to that brother.

My Dear Brother!

The verse, And even thus did the rejecters of God perish [utterly](*)

indicates the allusion of By [the token of] time [through the ages], * Verily man is in loss,(*)that all the wars and destruction of the infidels have caused untold damage and loss. There is  also an indication in the phrase Wa’l-‘Asr (By [the token of] time) which points to the date 1360 according to the Rumi calendar, in which year dissemblers and disbelievers  would  attack  the Risale-i  Nur,  but they would be the losers. For the Risale-i Nur is a cause of  calamities  like earthquake and war abating. It may be a concealed sign that its ceasing from activity attracts disaster.

Said Nursî

My Dear Brothers!

It is my guess that our final and true defence will be the short treatise that is the fruit of Denizli Prison. For the extensive plots hatched against us over the past year, originally due to unfounded suspicions, are the following: they attacked us on baseless pretexts such as founding a sufi order, establishing a secret society, being a tool of external forces, exploiting religious feelings for political ends, working against the Republic, meddling in government and breaching public security.

Thanks be to Almighty God, their plans failed. Other than the truths of belief and the Qur’an, study of the hereafter, and working for everlasting bliss, they found nothing, even over such an extensive area, among hundreds of students, in hundreds of treatises, in the letters and books written over a period of eighteen years. They began to seek out anything at all to make a pretext of, in order to conceal their plots.

But I think that in the face of a fearsome, covert atheistic organization which has deceived some leaders of the Government, turning them against us, possibly attacking us directly on behalf of absolute disbelief, we were made to write the treatise of The Fruits of Belief, which is as clear as the sun and dispels all doubts and is as firm and unshakeable as a mountain, as the most powerful defence against them and to silence them.

My Brothers!

Your place is very constricted, but the expansiveness of your hearts does not allow this to distress you; it is also relatively freer than where I am. Know that our firmest strength and support is solidarity. Beware! Do not let irritability caused by these tribulations make you find fault with one another. Complaining and blaming each other and saying “If such-and-such had not happened it would not have been like this” is the equivalent of complaining about fate and Divine Determining; do not do this. I have realized that there was no way we could have been saved from their assaults, whatever we did they would have attacked us. For the short time till Divine grace comes to our assistance, we must respond with patience and thanks, and resignation towards the Divine Decree and submission to Divine Determining, and try to gain plentiful reward and merit with few acts.

I pray for the well-being of our brothers there.

Said Nursî

My Dear, Loyal Brothers!

A significant solace in the face of the swift changes of this worldly life and its decline, and its fleeting, fruitless pleasures, and its blows of separation, is meeting with true friends. Yes, sometimes one travels for twenty days and spends a hundred liras to see a single friend for an hour or two. So now in these strange, friendless times, our seeing forty to fifty friends all together for one or two months and our speaking together for God’s sake and receiving and giving true consolation, make these difficulties and financial losses that have befallen us extremely cheap and unimportant. I myself would have accepted this hardship to see only one of my brothers here after having been parted from them for ten years. Complaint is criticism of Divine Determining, while thanks is submission to it.

I assure you that if the appointed hour was to come now and I was to die, I would meet it with perfect ease of heart. For I know that among you are many strong, steadfast young Said’s who will ‘own,’ ‘inherit,’ and protect the Risale-i Nur far more effectively than this wretched, elderly, ill and debilitated Said. I felt very grateful and happy at those whose names are written in Nazif’s note, who effectively strengthen morale. I had anyway guessed that they would be thus. May Almighty God give them success and make them good examples to others. Amen.

My Dear, Loyal Brothers!

Since you have attached yourselves to the Risale-i Nur for the hereafter, and for good works, and worship and reward, and for belief and your lives in the hereafter, it is surely necessary to offer thanks for your being here to meet your fate and eat the sustenance appointed to you and earn reward for it. These have been determined by Divine Determining in this School of Joseph, an arena of trial in which each hour in its severe conditions is the equivalent of twenty hours’ worship. Since those twenty hours are a striving in the service of the Qur’an and belief, they have the value of a hundred hours. And those hundred hours consist of meeting with true brothers, who are striving on God’s way, each of which have the importance of a hundred people, and to pledging your brotherhood, and strengthening them and receiving strength, and consoling them and receiving consolation, and steadfastly persisting in this sacred service in true solidarity, and profiting from their fine qualities, and acquiring worthiness to be students of the Medresetü’z-Zehra. It is necessary to think of all these benefits in the face of all the hardships, and to respond to them with patient endurance.

My Brothers!

I sincerely hoped that resolute heroes like those of Isparta and its environs (like the Husrev’s and Hafiz Ali’s), strong as steel, would appear here from Kastamonu as well. Endless thanks be to God that that province fulfilled my hopes, sending numerous heroes to our assistance. I send greetings to all my self-sacrificing brothers who are with you, who are always present in my imagination but whose names I cannot write, and I pray for their well- being.

My Dear, Loyal, Constant, and Faithful Brothers!

I am describing some of my circumstances here, not to sadden you or to take any physical measures, but so that I might profit more from your shared prayers, and you might practise greater self-restraint, caution, patience, and forbearance, and earnestly perserve your solidarity.

The torment and distress I suffer here in one day is more than I suffered in a month in Eskişehir Prison. The ghastly Masons have inflicted one of their unfeeling fellows on me so that out of anger I should lose patience in the face of their torments, and they could then use it as a pretext and make it the reason for their cruel aggression, and so conceal their lies. As a wondrous mark of Divine grace, I merely offer thanks in patience and I am resolved to continue to do so.

Since we have submitted to Divine Determining and in accordance with the meaning of “The best of matters are the most difficult,”(*)and we know these difficulties to be a Divine bounty through which we may gain greater merit;

and since we have the absolutely certain conviction, at the degree of ‘absolute certainty,’ that we have dedicated our lives to a truth more brilliant than the sun, as beautiful as Paradise and sweet as eternal happiness; certainly, knowing that we are carrying out this immaterial struggle in God’s way, proudly and offering thanks, despite the distressing conditions, we should not complain.

My Dear Brothers! My first and last advice to you is to preserve your solidarity; avoid egotism, selfishness, and rivalry, to preserve your composure, and be cautious.

Said Nursî

My Dear, Loyal Brothers!

It is understood from the public prosecutor’s indictment that the plans of the covert atheists who deceived some of the leaders of the Government, prompting them to move against us, have come to nothing and turned out to be false. They are now trying to conceal their lies by accusing us of forming a political society and a secret revolutionary committee, and as a result of this, they do not allow me to have contact with anyone. As though all those who have contact with us join us. High officials too are careful to avoid us, and they try to curry favour with their superiors by harassing us. I was going to add the below passage to the end of my objections, but I had an idea that did not allow me to. The passage was this:

Yes, we are a society and we are a society that every century has three hundred and fifty million(*) members. Every day through the five obligatory prayers, its members demonstrate with complete veneration their attachment to the principles of that sacred society. Through the sacred programme of The believers are indeed a single brotherhood,(*)they hasten to assist one another with their prayers and spiritual gains.

We are members of that sacred, vast society, and our particular duty is to teach the believers in certain, verified fashion the Qur’anic truths of belief, and save them and ourselves from eternal annihilation and everlasting solitary confinement in the Intermediate Realm.

We have absolutely no connection with any worldly, political, or intriguing society or clandestine group, or the baseless, meaningless secret societies concerning which we have been charged; we do not condescend to such things.

My Dear and Loyal Brothers!

Before dawn today I felt real pity for all of you. Then I remembered the Treatise For The Sick (Hastalar Risalesi ), and it consoled me.

Yes, this calamity is a sort of social sickness. Most of the remedies connected with belief in that treatise are in this too. As I told that blessed sick person in Erzurum, the pain of all past tribulations has passed; what remains of it is its good, and its benefits that look to this world, the hereafter, belief, and the Qur’an. That means the single transitory tribulation has been transformed into numerous permanent bounties. As for the future, since it is non-existent at the present, the tribulations that will continue in it give no pain now. To suffer pain due to delusions is to lack confidence in Divine mercy and Determining.

Secondly: Most of mankind on the earth now are afflicted with calamities, physical and non-physical, and in their hearts, spirits, and minds. Compared with theirs, our calamity is both extremely light, and profitable. There are pleasures for the heart and spirit, springing from belief, good health, and well-being.

Thirdly: If we had not entered here amid these storms, due to our contact with suspicious officials, this slight calamity would have been even severer, and there would have been the calamity of having to toady to them and flatter them.

Fourthly: Seeing with very little expense true friends more compassionate than brothers, and brothers of the hereafter like spiritual guides, here in the workless, compounded physical and spiritual winter of this School of Joseph, which is a department of the Medresetü’-Zehra; and visiting them, profiting from their personal qualities, and receiving strength from their fine characteristics, which like light are diffused through transparent objects, and from their spiritual assistance, joy, and consolation; all changes the form of this calamity, making it a sort of veil to Divine grace.

Yes, a subtle facet of this hidden grace is that all the Risale-i Nur students here are called “Hoja;” they are spoken of respectfully as “the hojas... the hojas.” There is a further subtle allusion in this, that just as this prison has turned into a medrese (religious school), so the Risale-i Nur students have all become teachers, and thanks to these hojas the other prisons will also all become schools, God willing.

My Brothers!

If the short letters written before to console you, like this one, are read and studied together with the last parts of The Fruits of Belief, and any matters of the Risale-i Nur that occur to you are discussed, God willing it will gain for you the honour of being ‘students of the religious sciences.’ Pre-eminent figures like Imam Shafi‘i (May his mystery be sanctified) attached the greatest importance to this, saying “the sleep even of students of the sciences is counted as worship.” If at this time of no religious schools, a hundred difficulties are suffered in these places of torment due to being such elevated students, no importance should be given to them, or else, saying “The best matters are the most difficult,” we should smile happily at those hardships.

As for the families of our needy friends and their having enough to live on, in consequence of the rule of the Qur’an, belief, and the Risale-i Nur, which is to look at those worse hit by disaster than oneself and at those in greater deprivation, they are better off than eighty per cent of people. They have no right to complain; their right, their obligation, is to offer eighty degrees of thanks.

Divine Determining ordained that we meet our fate here and eat the food appointed for us. The justice of Divine mercy gathered us together here; the families have been entrusted to their true Provider, relieving those brothers temporarily of their duties of supervision. Just as one day they will be relieved of them entirely and dismissed... Since the reality is this, we should say For us God suffices, and He is the Best Disposer of Affairs,(*)and offer thanks.

My Dear, Loyal Brothers!

For sure I can’t meet with you in person, but I am happy and thankful that I am close to you in the same building. It came to me involuntarily that some necessary precautions should be taken.

One of these: a prisoner was sent to the ward next to mine by the Masons who is both a liar and a spy. Since destruction is easy, especially among idle youths such as those, I knew from the scoundrel’s excessive harassment of me and his corrupting the youths, that atheism is attempting to corrupt their morals in the face of our guiding and reforming them.

Extreme caution is necessary in this situation, and it is absolutely essential as far as is possible not to be offended by the old prisoners nor to offend them and not to allow any disagreements, and to keep cool and put up with things, and as far as is possible for our brothers to strengthen their brotherhood and solidarity through humility and modesty and giving up egotism.

It pains me to concern myself with worldly matters, so having confidence in your perceptiveness, I do not consider them so long as it is not essential.

My Brothers!

Against all eventualities, I have to explain a matter that was imparted to me this morning. Asking: “I wonder what atheist philosophers can say to this, and with what will they support themselves?”, for twenty years my soul and my satan have investigated whether or not the truths we have taken from the Qur’an leave any room for doubt or hesitation, and if they are as clear as daylight. They could find no fault in any nook or cranny, and fell silent.

I reckon that a truth which silences my soul and devil, which are extremely sensitive and involved in the matter, will silence also even the most obdurate of them. Since we are working for the sake of and on the way of a truth which is thus unshakeable, elevated, vast, and important, and is of inestimable value, and if the whole world and a person’s life was given as its price, it would still be cheap; we should certainly respond with complete steadfastness to all the tribulations, distress, and enemies.

They have also confronted us with a number of deceived or hoodwinked hojas, shaykhs, and apparently pious people. We must preserve our unity and solidarity in the face of them, and not bother with them or argue with them.

Said Nursî

My Dear, Loyal Brothers!

It was disclosed to me this morning before dawn that the real reason for this extensive and significant aggression against us is not the Fifth Ray, but the Hizb al- Nuri, and The Key To Belief, and Hüccetü’l-Baliga (The Eloquent Proof).(*)

I read part of the Hizb al-Nuri carefully, and thought of The Key To Belief, and I understood that the atheists had put forward the Fifth Ray, which has a slight connection with politics, as the apparent reason, because they could not defend their way of absolute disbelief against the blows of these two keen swords.

So they deceived the Government, making it move against us. It occurred to me at the same time that if some of our weak brothers temporarily give up, they might be able to save themselves from this calamity, and I wanted to give them permission.

Suddenly it was imparted to me that those who are closely concerned and have twice been put to this test and in return have suffered so much hardship, would not then give it up in a heartfelt way that was both harmful and without benefit, but might possibly apparently hold back just to deceive them. It would otherwise cause harm both to himself, and to us, and to our sacred way, and as a penalty, the person would receive a blow contrary to his intentions.

My Dear, Loyal Brothers!

Certainly according to the degree of their being the cause of this imprisonment, which is more distressing and colder than other places, those who are suffering its hardships will feel inclined to escape them. But since the certain, verified belief that the Risale-i Nur —its apparent cause— gains for those who suffer these hardships, and the happy death its gains through the certain, verified belief, and the good works of a hundred men it gains through the spiritual partnership, all transform the bitter hardship into sweet mercy, then the price of these two results is unshakeable fidelity and steadfastness. To be regretful and give it up would therefore be a great loss.

For those of the students who have no connection with the world, or very little, this imprisonment is preferable to freedom, and in one respect is a place of freedom.

While since for those who are connected and who are well-off, the money spent becomes multiple almsgiving, and the hours spent are transformed into multiple worship, they should offer thanks rather than complaining.

As for those who are impecunious and needy, their lives outside afford them merits that are without benefit and hardships for which they are responsible, while the hardships here produce many merits and much reward and entail no responsibility, and are alleviated by the solace of their companions; this demands that they offer thanks.

My Dear, Loyal Brothers!

A pious person in Kastamonu said by way of complaint: “I have declined; I have lost my former spiritual state, lights, and illuminations.”

I told him: “Perhaps you have progressed so that you have left behind your illuminations and revelations, which flatter the ego, give a taste of the fruits of the hereafter while still in this world, and encourage self-centredness. By giving up egotism and not seeking fleeting pleasures and through self-abasement, you have perhaps flown to a higher station.”

Yes, an important Divine bounty is not making the person who has given up his egotism perceive the bounty so that he does not become proud and conceited.

My brothers! In consequence of this truth, those who think similarly to that person or who take into account the brilliant stations that the good opinions of others give, look at you, and among you see the students who appear in the garment of humility and self-abasement and service, to be common, ordinary people, and they say: “Are these the heroes of reality who challenge the whole world? Alas! Who are these? Where are the people who are striving to perform this sacred service, before which even the saints are impotent at this time?” If they are friends, they experience disappointment, and if opponents, find their opposition justified.

Said Nursî

My Dear, Loyal Brothers!

In my view your prison fruits(*)are as agreeable and valuable as fruits of Paradise. They confirm the great hopes I had for you and what I had claimed, as well as demonstrating beautifully the power of solidarity. As when three or four ‘alifs’(*)are put side by side, those blessed pens uniting while suffering severe oppression showed a value of three or four hundred. The state of mind which preserves your unity in these confused conditions proves what I said yesterday.

Yes —there is no error in the comparison— just as according to the Sunnis the position of a great saint regarding service of Islam is lesser than that of a Companion of the Prophet (PBUH), so a sincere brother who forgoes the pleasures of the soul in serving belief at this time and practising humility preserves solidarity and unity, is afforded a position higher than that of a saint. This was the conclusion I came to and you confirm it constantly. May God be eternally pleased with you. Amen!

My Dear, Loyal Brothers!

The Fruits of Belief is most important and very valuable. It is my hope that in time it will achieve great triumphs. It seems you have thoroughly understood its value, for you have not left this place of study without lessons. On my own account I say that if the fruit of all this trouble and expense is only this treatise and Müdâfaa Risalesi (The Defence Speeches), and being together with you in the same place, it reduces to nothing the expense and the trouble, and even if I were to suffer this calamity ten times over, it would still be cheap.

Due to many experiences and especially in this distressing, restricted prison, I have formed the firm conviction that being occupied with the Risale-i Nur, both reading it and writing it out, greatly lessens the distress and gives one a feeling of expansiveness. When I am not busy with it, the calamity doubles and I am upset by trifling things. Although I reckoned that for various reasons Husrev, Hafiz Ali and Tahiri would be suffering most, I saw that it was they and those with them who had the greatest composure and submission and ease of heart. I asked myself why.

Now I have understood that they are carrying out their true duties; since they are not occupied with anything frivolous, and do not interfere in the functions of Divine Decree and Determining, and are not boastful, critical, or panicky, all of which spring from egotism, with their self-possession and their steadfastness and peace of mind, they have exonerated the Risale-i Nur students and demonstrated their moral strength in the face of atheism. May Almighty God make the true dignity and heroism within their utter humility and self-abasement spread to all our brothers. Amen!

My Brothers!

A fearful egotism arising from heedlessness and love of this world rules at this time. The people of reality, therefore, have to give up egotism and selfishness, even if it is in a licit form. Since the Risale-i Nur students dissolve their egotism, which is an ice-block, in the joint pool of their collective personality, they will not be shaken by this storm, God willing.

Yes, a well-tried method of the dissemblers is to collect together people who are all like officers and judges, concerning some common question in constraining places which make them stand-offish, and irritable and critical of each other; stirring them up so they fight among themselves, they destroy their morale. The dissemblers then easily deal blows at those who have lost their strength, and kill them.

Since the Risale-i Nur students have taken the way of love and brotherhood and ‘annihilation in the brothers,’ God willing, they will foil this well- tried, divisive stratagem.

My Dear, Loyal Brothers!

One time, a shaykh had so many followers the Government became anxious regarding its political implications and wanted to scatter his community. The shaykh told the Government: “I only have one and a half followers. No others. If you like we can put it to the test.” So he had a tent pitched somewhere and gathered together all his thousands of followers there. He told them: “I am going to put you to the test. Whoever is my disciple and complies with my command will go to heaven.” He summoned them into the tent one by one. He had a sheep slaughtered secretly, as though he had killed his favourite disciple and sent him to Paradise. When the thousands of followers saw the blood, they no longer obeyed the shaykh and started to denounce him. Only one man said “May I be sacrificed for you,” and went to him. Then a woman went to him too, and the rest dispersed. The shaykh told the government men: “Now you have seen for yourselves that I only have one and a half followers.”

Endless thanks be to Almighty God that in the test and trial of Eskişehir, the Risale-i Nur lost only one and a half of its students. Through the efforts of the heroes of Isparta and its surroundings, in their place ten thousand were added, just the opposite to the shaykh. God willing, in this ordeal too, through the efforts of the heroes of both the east and the west, few will be lost, and ten will come in place of any one that goes.

One time, someone who was not a Muslim found a way of succeeding to the leadership of a sufi order and began to give guidance. The disciples under his training began to advance, then one of them saw through a revelation that their guide had suffered a serious decline. With his insight, the guide told his disciple: “So you have understood.” But the disciple said: “Since it was with your guidance that I rose to this station, I shall follow you even closer from now on.” He beseeched Almighty God and saved his unhappy shaykh, who all of a sudden advanced, and outflanking all his disciples, again became their true guide. This means that sometimes a disciple becomes the shaykh’s shaykh.

But the true skill is that when one sees his brother in a bad situation, he does not abandon him, but strengthens their brotherhood and tries to reform him. This is the mark of the loyal and faithful. Because the dissemblers want to destroy the solidarity of brothers in such situations and spoil their good opinions of each other, they say: “See, those you think so highly of are common, ordinary people.” Anyway,

we have suffered much in this calamity, but since it is a matter concerning the whole world of Islam, it is very cheap and of high value. Due to their being politics of religion or for other reasons, similar events have not been of concern for the whole Islamic world.

Since the strange signature at the beginning of the printed edition of the Old Said’s work Lemeât coincides with little change with my present circumstances and exactly with my seventy-second year, I have included it here. If you consider it suitable, you can add it to the end of the defences in place of a signature, and to the Fruits and the short letters. That strange signature consists of the following three and a half lines:

The Supplicant

My demolished grave in which are heaped up sixty-nine dead Said’s with his sins and sorrows.

The seventieth is a gravestone to a grave; altogether they weep at Islam’s decline.

I have hope that the skies of the future and Asia will together surrender to Islam’s clean, shining hand,

For it promises the prosperity of belief; it affords peace and security to mankind.

My Dear, Loyal Brothers!

The reason for the supreme importance I give your solidarity is not only because of its advantages for us and the Risale-i Nur, but for the mass of believers who are not within the sphere of certain, verified belief, and are much need of a point of support and a truth which a community unshaken by events finds certain. Since it is an authority, a guide, a proof, which is unfearing, unflinching, incorruptible, and undeceiving in the face of the currents of misguidance, one who sees your powerful solidarity forms the conviction that there is a truth that may be sacrificed for nothing, that does not bow before the people of misguidance, nor is it defeated; his morale and belief are strengthened, and he is saved from joining the worldly and their vice.

In His Name, be He glorified!

My Dear, Loyal Brothers!

Size kat’î haber veriyorum ki: Buradaki zatların, bizimle ve Risale-i Nur’la münasebeti olmayan veya az bulunan veya inkâr edenlerden başka, istediğiniz kadar hakiki kardeşlerim ve hakikat yolunda hakikatli arkadaşlarım var. Bizler, Risale-i Nur’un keşfiyat-ı kat’iyesiyle iki kere iki dört eder derecesinde sarsılmaz bir kanaatle bilmişiz ki ölüm, bizim için sırr-ı Kur’an ile idam-ı ebedîden terhis tezkeresine çevrilmiş. Ve bize muhalif ve dalalette gidenler için o kat’î ölüm, ya idam-ı ebedîdir (eğer âhirete kat’î imanı yoksa) veya ebedî ve karanlıklı haps-i münferiddir (eğer âhirete inansa ve sefahet ve dalalette gitmiş ise).

Acaba dünyada bu meseleden daha büyük daha ehemmiyetli bir mesele-i insaniye var mı ki bu, ona âlet olsun? Sizden soruyorum! Madem yoktur ve olamaz, neden bizimle uğraşıyorsunuz? Biz en ağır cezanıza karşı kendimize, âlem-i nura gitmek için bir terhis tezkeresini alıyoruz diye kemal-i metanetle bekliyoruz.

Fakat bizi reddedip dalalet hesabına mahkûm edenler! Sizi gördüğümüz gibi, idam-ı ebedî ile ve haps-i münferidle mahkûm ve pek yakın bir zamanda o dehşetli cezayı çekeceklerini müşahede derecesinde biliyoruz ve görüyoruz; onlara insaniyet damarıyla cidden acıyoruz.

Bunu kat’î ispat etmeye ve en mütemerridleri dahi ilzam etmeye hazırım! Değil vukufsuz, garazkâr, maneviyatta behresiz ehl-i vukufa karşı belki en büyük âlim ve feylesoflarınıza karşı gündüz gibi ispat etmezsem, her cezaya razıyım!

İşte yalnız bir numune olarak iki cuma gününde mahpuslar için telif edilen ve Risale-i Nur’un umdelerini ve hülâsa ve esaslarını beyan ederek Risale-i Nur’un bir müdafaanamesi hükmüne geçen Meyve Risalesi’ni ibraz ediyorum ve Ankara makamatına vermek için yeni harflerle yazdırmaya müşkülatlar içinde gizli çalışıyoruz. İşte onu okuyunuz, tam dikkat ediniz, eğer kalbiniz (nefsinize karışmam) beni tasdik etmezlerse bana şimdiki tecrid-i mutlakım içinde her hakaret ve işkenceyi de yapsanız, sükût edeceğim!

Elhasıl: Ya Risale-i Nur’u tam serbest bırakınız veyahut bu kuvvetli ve zedelenmez hakikati elinizden gelirse kırınız! Ben şimdiye kadar sizi ve dünyanızı düşünmüyordum ve düşünmeyecektim fakat mecbur ettiniz; belki de sizi ikaz etmek lâzımdı ki kader-i İlahî bizi bu yola sevk etti. Biz de مَن۟ اٰمَنَ بِال۟قَدَرِ اَمِنَ مِنَ ال۟كَدَرِ düstur-u kudsîyi kendimize rehber edip her bir sıkıntınızı sabır ile karşılayacağız diye azmettik.

Mahkemede son sözüm:

Efendiler!

Çok emarelerle kat’î kanaatim gelmiş ki hükûmet hesabına “hissiyat-ı diniyeyi âlet ederek emniyet-i dâhiliyeyi ihlâl etmek” için bize hücum edilmiyor. Belki bu yalancı perde altında, zındıka hesabına, bizim imanımız için ve imana ve emniyete hizmetimiz için bize hücum edildiğine çok hüccetlerden bir hücceti şudur ki:

Yirmi sene zarfında, Risale-i Nur’un yirmi bin nüshalarını ve parçalarını yirmi bin adamlar okuyup kabul ettikleri halde, Risale-i Nur’un şakirdleri tarafından emniyetin ihlâline dair hiçbir vukuat olmamış, hükûmet kaydetmemiş ve iki mahkeme bulmamış. Halbuki böyle kesretli propaganda, yirmi günde vukuatlar ile kendini gösterecekti. Demek, hürriyet-i vicdan prensibine zıt olarak bütün dindar nasihatçilere şâmil, lastikli bir kanunun 163’üncü maddesi sahte bir maskedir. Zındıklar, onunla hükûmeti iğvâ ederek ve adliyeyi şaşırtıp bizi herhalde ezmek istiyorlar.

Madem hakikat budur, biz de bütün kuvvetimizle deriz: Ey dinini dünyaya satan ve küfr-ü mutlaka düşen bedbahtlar! Elinizden ne gelirse yapınız. Dünyanız başınızı yesin ve yiyecek! Yüzer milyon kahraman başlar feda oldukları bir kudsî hakikate, başımız dahi feda olsun! Her cezanıza ve idamınıza hazırız! Hapsin harici bu vaziyette, yüz derece dâhilinden daha fenadır. İstibdad-ı mutlak altında hiçbir hürriyet –ne hürriyet-i ilmiye ne hürriyet-i vicdan ne hürriyet-i diniye– olmamasından ehl-i namus ve diyanet ve taraftar-ı hürriyet olanlara ya ölmek veya hapse girmekten başka bir çare kalmaz. Biz de اِنَّا لِلّٰهِ وَاِنَّٓا اِلَي۟هِ رَاجِعُونَ diyerek Rabb’imize dayanıyoruz.

Risale-i Nur’a ait dava ve itiraz, cüz’î bir hâdise ve şahsî bir meselede değil ki çok ehemmiyet verilmesin. Belki bu milleti ve memleketi ve hükûmeti ciddi alâkadar edecek ve dolayısıyla âlem-i İslâm’ın nazar-ı dikkatini ehemmiyetli bir surette celbedecek bir küllî hâdise hükmünde ve umumî bir meseledir.

Evet Risale-i Nur’a perde altında hücum eden, ecnebi parmağıyla bu vatandaki milletin en büyük kuvveti olan âlem-i İslâm’ın teveccühünü ve muhabbetini ve uhuvvetini kırmak ve nefret verdirmek için siyaseti dinsizliğe âlet ederek perde altında küfr-ü mutlakı yerleştirenlerdir ki hükûmeti iğfal ve adliyeyi iki defadır şaşırtıp der: “Risale-i Nur ve şakirdleri, dini siyasete âlet eder, emniyete zarar ihtimali var.”

Hey bedbahtlar! Risale-i Nur’un gerçi siyasetle alâkası yoktur fakat küfr-ü mutlakı kırdığı için, küfr-ü mutlakın altı olan anarşiliği ve üstü olan istibdad-ı mutlakı esasıyla bozar, reddeder. Emniyeti, asayişi, hürriyeti, adaleti temin ettiğine yüzer hüccetlerden birisi, bu müdafaanamesi hükmündeki Meyve Risalesi’dir. Bu risaleyi, âlî bir heyet-i ilmiye ve içtimaiye tetkik etsinler. Eğer beni tasdik etmezlerse, ben her cezaya ve işkenceli idama razıyım.

Said Nursî

In His Name, be He glorified!

My Dear, Loyal Brothers!

Beware! Do not dispute among yourselves, spying ears will take advantage of it. Right or wrong, those who argue in our situation are wrong. Even if they are right to one degree, by disputing they could cause us untold harm. I shall repeat a story I once told my irritable brothers in Eskişehir Prison.

During the Great War, I was being held as a prisoner together with ninety officers in a long dormitory in northern Russia. Since they had a regard for me far higher than was my due, through my advice to them, I did not allow any noise or trouble. But then, irascibility arising from the constraints and irritations began to give rise to violent rows. I told three or four of them that whenever they heard a noisy dispute, to go and help those in the wrong. They did this, and the damaging rows ceased. They asked me why I had taken such unjust precautions, and I told them: “A person who is in the right, is fair; he will sacrifice his one ‘dirhem’s’ worth of right for the general peace, which is worth a hundred ‘dirhems.’ Those in the wrong are mostly egotistical; they will sacrifice nothing, so the din increases.”

My Brothers! You should repeatedly and carefully read the pieces in the treatise containing the short letters, which are a means of consolation and enjoin forbearance and patient endurance. I am the weakest of you and I have the greatest share of this distressing calamity. Thanks be to God, I am enduring it and I have not been vexed by those who have piled all the blame on me, nor annoyed at those who because it is the same matter have defended themselves alone, and implying we have formed a political association, put the blame on me. I request that since we are brothers, you imitate me in this patience.

In His Name, be He glorified!

My Dear, Loyal Brothers and Friends in this Hostel of the World!

I thought tonight of our being led handcuffed together to the court by soldiers with bayonets fixed. The Old Said’s proud vein of temperament made me feel exceedingly angry.

But it was suddenly imparted to me that we should respond to this situation not with anger, but with pride, thanks, and joy, for in the eyes of the intelligent, and of incalculable numbers of angels and spirit beings and the people of reality and those among men with consciences and certain, verified belief, we appear as a caravan of heroes on the way of truth, reality, the Qur’an, and belief, challenging this century. In the face of their elevated regard, applause, and appreciation, which is indicative of dominical acceptance and Divine mercy, the insulting looks of a limited number of dissolute layabouts, can be of no importance.

One day, even, when I went by car because of illness, I felt a constrictedness. But then when I went together with you with my hands bound, I felt an expansiveness and joy of the spirit. That is to say, my state of mind arose from this meaning.

I have said it many times and I shall repeat it: none have been seen in history who have performed as great service on the way of truth and have earned so much reward while suffering so little difficulty, as the Risale-i Nur students. However much hardship we suffer, it is still not costly.

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.

My Dear, Loyal Brothers!

Our escaping from this calamity and being saved from it is impossible in two respects:

The First: Since Divine Determining appointed that we should meet part of our fate here, we would anyway have come here. This way is therefore the best.

The Second: We found no way of being saved from the plots that were being hatched against us. I perceived them, but there was no way out. The unfortunate late Shaykh Abdülhakim, and Shaykh Abdülbaki could find no way to save themselves. This means that to complain about one another in this calamity is both unjust, and meaningless, and harmful, and is to feel a sort of offence at the Risale-i Nur.

Beware! To consider some of the activities of the leading students to be the cause of this calamity and to feel indignant at them, is to withdraw from the Risale-i Nur and regret having learnt the truths of belief. This is a far greater calamity than the material calamity.

I swear that although my share of this calamity is twenty or thirty times greater than each of yours, because they have acted with a pure intention, I would not be annoyed at them even if the calamity, which occurred due to lack of caution, was ten times greater. It is also meaningless to object to things that are past, because they cannot be repaired.

My Brothers! Anxiety doubles the calamity; it also roots the physical calamity in the heart; it also suggests objection to and criticism of Divine Determining and accusation against Divine mercy. Since everything has a good side and in everything is a manifestation of Divine mercy, and Divine Determining works with justice and wisdom; we are surely bound not to give importance to any slight trouble we may suffer as a result of the sacred task we are performing which concerns the whole Islamic world at this time.

[An unimportant, commonplace condition of mine necessitated that I write this to you.]

My Brothers!

I have formed the firm conviction that the evil eye affects me severely and makes me ill. I have experienced it on numerous occasions. I want with all my heart and soul to be a companion to you in all circumstances, but in accordance with the famous rule, “The evil eye puts the camel in the cooking-pot and man into his grave,”(*)the evil eye has an effect on me. For those who look at me, do so with either violent hatred, or appreciation. Both these are present in the looks of some people who possess the ability to affect with the evil eye. I have formed the intention therefore that if it is possible and they do not force me, I shall not always accompany you while going to the court.

In His Name, be He glorified!

And there is nothing but it glorifies Him with praise.

My Dear Brothers!

This morning before dawn a piece was suddenly imparted to me. Yes, I confirm the wonder (keramet) of the Risale-i Nur concerning the earthquake what Husrev wrote in detail; what I thought also centred on that. For just as the coinciding of the four occasions of severe aggression against the Risale-i Nur and its students and the four occasions of the assaults of earthquakes were not chance, so the exact coincidence of the two centres of the Risale-i Nur’s dissemination, Isparta and Kastamonu, being preserved from disaster relative to other places; and as alluded to by Sura al-‘Asr, since the means of salvation from the Second World War —mankind’s greatest ‘loss’ at the end of time— is belief and good works; it cannot be mere chance that the Risale-i Nur has spread certain, verified belief all over Anatolia, and Anatolia was saved from the great losses of war in extraordinary fashion.

Also, just as the exact coinciding of those who impede the Risale-i Nur’s service or those who err in that service receiving blows either of compassion or wrath, cannot be mere chance —of which there have been hundreds of incidents; so too the thousands of incidents of, almost without exception, all those who serve the Risale-i Nur well experiencing plenty in their livelihoods and ease of mind and happiness, cannot be mere chance.

My Dear, Loyal Brothers!

According to the inner meanings of “good is in what God chooses,” and, It may be that you hate a thing and it is good for you,(*)the most confidential pieces of the Risale-i Nur have emerged from behind the veil of “sirran tenevveret”(*)so as to come into the possession of the most undesirable people, to strike the arrogant, and show up the errors of those at the top. They wanted to make the matter appear unimportant, but somehow or other they understood that it has great importance, and attracting attention to it in a big way, leads to shining triumphs for the Risale-i Nur and its enemies being made to read it in wonderment. In fact, it illuminated many hesitant, bewildered, and needy people during the Eskişehir trials, and saved them, transforming our hardships into mercy. God willing, on this occasion it will perform that sacred service on a wider scale, in many courts and centres.

Yes, those who see the Risale-i Nur’s style and explanations cannot remain indifferent to it. It not only makes the mind and heart submit like other works, it also conquers the soul and emotions.

Your being released causes no harm to this fact, but my acquittal would be detrimental. Even my soul agrees to sacrifice for a truth that concerns the whole Islamic world not only the life of this world but if necessary that of the next, and to sacrifice through the Risale-i Nur my own happiness for that of the people of belief.

[Included here is the continuation of the earthquake incident from Husrev’s letter; the beginning is not included.]

I later saw in another newspaper, the following amazing, complementary facts: before the earthquake, the cats and dogs gathered together in groups of four or five. They silently sat down together looking at each other pensively and blankly, then dispersed. None of these animals was to be seen either during the earthquake, or immediately before it, or after it; they disappeared into the countryside away from the towns. Another strange thing they write is that these animals gave news of the coming disaster, which resulted from our sins, through the tongue of disposition, and they did not understand it and are amazed.

Among the hundreds of things that for years Bediuzzaman has predicted in the Risale-i Nur, is that the atheists should avoid interfering with the Risale-i Nur and its students, for if harm comes to them, the disasters waiting in the offing will make them regret it a hundred time over. The earthquake verified this with its signature, then four more disasters occurred...

May Almighty God bestow belief on our hearts and on the hearts of those who attack the Risale-i Nur, and give them minds that will recognize the truth, and save us from these dungeons and them from disasters. Amen.

Hüsrev

My Dear, Loyal Brothers and Companions in Disaster!

There being blessed scholars, good organizers, and sincerely devoted students among you, I felt firmly confident that you would preserve your unity and solidarity in the face of our powerful, cunning, and numerous enemies. I felt easy and was not preoccupied with you. But it has now become necessary to explain a number of matters.

The First: I was not going to send anything to Ankara, lest it delay your release. But since the court mixed up the treatises that are confidential and those which are not and the old letters and the new, and sent them to Ankara, it was essential to send to those departments Müdafaat Risalesi (The Defences), which supplies extremely powerful replies concerning the confidential treatises, especially the Sufyan and Islamic Dajjal (Antichrist) in the Fifth Ray, and The Fruits of Belief, which smashes the arrogant disbelief arising from Naturalist philosophy and its insolent attacks on belief, so that the committee of experts there would not base their judgements on those confidential treatises and rule against us like the first committee.

The Second Point: My Dear Brothers! While writing the reply to your important letter, they gave me the same letter. I had begun the Second Point and it remained unfinished. Now I am completing it, so take note of it.

If this idea is given currency by your useless lawyer, it is doubtless a plan of those who are seeking our conviction, so that like the committee of experts here, the committe in Ankara will take as basic the unpublished confidential treatises, and especially the Fifth Ray, extend them to the whole Risale-i Nur then confiscate it, and inferring that the matters discussed in the Fifth Ray are what all the wretched students study who read the Risale-i Nur, have them all convicted due to my crime. The prison governor and assistant prosecutor’s making difficulties for me by preventing me from speaking and confiscating what I have written is a powerful sign that the intention is for Ankara to make the ruling against us before the irrefutable replies of the defences reach there.

The Third Point: In fact, the Chairman of the Court said that day that he was going to send the books, documents, and defences of importance, which would prolong the case, to Ankara. These have certainly arrived by now. If my two well-set- out and explicatory defence speeches are sent, they may solve the case quickly; it would not be prolonged but expedited, and those with families released. But myself and those like me who have no one, we should not be released, but remain in prison, for it is the best place to defend the truths of belief against the atheists and apostates.

Fourth Point: If the Risale-i Nur is not acquitted and my defence is not taken into consideration, your apparent denial will not save you; because of its all being the same question, we are all bound together. Only a very few of our friends who have a slight connection might be saved. Eskişehir Court demonstrated this in fact.

For the past year they have planted spies among us who carefully record the disclosures of simple-minded and rash students, and have employed every means to wreck us and make us regret our way, and have even mobilized Shaykh Abdülhakim against us. But they have ruined him the same as they have ruined us and Shaykh Abdülbaki and Shaykh Süleyman, who has objected to me from time to time, so your denials to them and your running away will make absolutely no difference to what they think, and what they call “discretionary conviction,” just as it made no difference in Eskişehir.

Fifth Point: We have understood certainly through our experiences of both here and Eskişehir that due to it all being the same case, our greatest need is for complete solidarity. Taking offence and being irritable and critical due to the hardships doubles the wretchedness of our plight. Regretably, it was you that I had the most confidence in and trusted most. Sometimes when I feel a twinge of anxiety, I think of Kamil Hoja and Siddik Hoja from Istanbul and the people in the province of Kastamonu who have displayed an extraordinary loyalty, and my anxiety evaporates. Be careful that the secret organization that supports absolute disbelief does not infiltrate you. It infiltrated the ward next to me and caused me indescribable torment.

Discuss this among yourselves now without argument; I shall accept your decision. But if in your discussions you take into consideration the possibility that if my defence goes to Ankara and is studied there the court here may come to a decision about those whose release is possible; and the possibility that those who struggle against us, and exiled Abdülbaki, Abdülhakim, and Haji Süleyman, and made Yesil Semsi remain here after he had been officially released, will not release those like Hafiz Mehmed and Seyyid Sefik, with their firm adherence to religion and refusal to bow before the dead leader and his picture, and their demonstrating their lack of support for atheism and innovations. You should also take into consideration that it is of the greatest importance that the Risale-i Nur emerges from obscurity and in a momentous general question at a time they are contesting themselves in their centres, the hesitant and bewildered people of belief can find the students behind them and by not running away it can be shown to them that the students are bound to an unshakeable and invincible truth. Beware! Take no notice of each other’s faults; have respect instead of feeling angry, and help each other rather than being critical.

My Dear, Loyal, Faithful Brothers!

For the past few days I have changed the form of my supplications. I no longer say “faithful” in the phrase “faithful students of the Risale-i Nur” when repeating perhaps a hundred times “forgive us” or “give us success.” Then those of our brothers who feel themselves obliged to act as though they have dispensations, or due to the anxiety and despair caused by distress, act contrarily to resolution and fidelity by apparently denying or holding back, are not left out of those prayers.

In His Name, be He glorified!

My Dear Brother Hafiz Ali!

(*)

Do not worry about your illness. My Almighty God grant you healing. Amen! You are making a high profit since one hour’s worship in prison is the equivalent of twelve hours’ worship. If you want some medicine, I have some here; I can send them to you. Anyway there is a slight illness doing the rounds. I am certain to be ill the day I attend the court. Perhaps you have taken on a little of my illness in order to help me, like those of former times who with extraordinary self-sacrifice, were ill and died in each other’s places.

[A perfectly apt obituary]

My Dear, Loyal Brothers!

Who say when afflicted by calamity: To God do we belong and to Him is our return.(*)

I offer my condolences to myself, to you, and to the Risale-i Nur, and I congratulate Hafiz Ali and the Denizli graveyard. That heroic brother of ours who knew with ‘knowledge of certainty’ the truths of The Fruits of Belief, has left his body behind in his grave to ascend to the stations of ‘vision of certainty’ and ‘absolute certainty,’ to journey round the stars and the world of spirits like the angels. Having carried out his duty to the letter, he has been discharged to take his rest.

May the Most Merciful of the Merciful write merits in the book of his good deeds to the number of the letters of the Risale-i Nur, both written and read. Amen! And may He pour down blessings onto his spirit to their number. Amen! And may He make the Qur’an and the Risale-i Nur pleasant, friendly companions to him in his grave. Amen! And may He bestow ten heroes to take his place in the Light Factory,(*)and make them work.Amen. Amen. Amen.

Remember him in your prayers like me. I beseech Divine mercy that a thousand tongues will be employed in place of his single tongue and he will gain a thousand lives in place of the single life and tongue he lost.

My Dear, Loyal Brothers!

Endless thanks be to the Most Merciful of the Merciful that in these extraordinary times and strange place, He permitted us by means of you to win the honour of being students of the religious sciences and to perform important services. It has been seen on numerous occasions by those who divine the state of people in their graves that like martyrs, in their graves, some enthusiastic and serious students of the religious sciences who die when busy with their studies suppose themselves to be alive and still studying.

Indeed, while observing a student who died when studying grammar and syntax, one such diviner of graves was curious what answer the student would give to Munkar and Nakir in his grave, and he heard that when the questioning angel asked him: “Who is your Sustainer?”, the student replied: “‘Who’ is the subject, and ‘your Sustainer’ is its predicate.” He gave a grammatical answer, supposing himself to be in his medrese.

Thus, like that incident, I know the late Hafiz Ali to be a student of the religious sciences working at the Risale-i Nur, the highest of the sciences, at the degree of martyrs and at their level of life. With that conviction, in some of my supplications I pray for him, and like him for Mehmed Zühdü and Hafiz Mehmed:

“O God! Busy them in perfect happiness and contentment till the resurrection of the dead with the truths of belief and mysteries of the Qur’an in the guise of the Risale-i Nur. Amen!

In His Name, be He glorified!

My Dear and Loyal Brothers!

I cannot forget the late Hafiz Ali; his suffering upsets me terribly. In earlier times, self-sacrificing persons would sometimes die in place of their friends; I reckon he departed in my place. If those like you who follow his system were not performing his supreme service, it would have been a terrible loss for Islam. My pain subsides when I think of you, his heirs, and I feel cheered up.

It is astonishing but his departing with his spiritual life, indeed, with his physical life, to the Intermediate Realm, has aroused in me a longing to go to that world, and one veil more has been folded back in my spirit. Just as we send greetings to our brothers in Isparta from here and converse with them and exchange news, so the Intermediate Realm, where Hafiz Ali now dwells, has become like Isparta or Kastamonu in my view. I heard, even, that someone from here was sent there last night. I felt even sorrier; why had I not sent Hafiz Ali greetings with him? Then it occurred to me that no means are needed to send greetings; his powerful connection is like a telephone. Also, he would come and receive them.

That great martyr has caused me to love Denizli, I do not want to leave here now. He and Mehmed Zühdü and Hafiz Mehmed are continuing their tasks serving belief and the Risale-i Nur which they carried out in their lives. They watch from very close by, and even help. With their taking their places, due to the valuable service they performed, in the sphere of the great saints, I mention the names of those two, together with Hafiz Mehmed, together with those of the spiritual poles in my ‘chain,’ and bequeath my gifts.

My Dear and Loyal Brothers!

Your sincerity, loyalty, and steadfastness are sufficient reason to disregard one another’s faults in the present trying circumstances, and to hide them. For the powerful brotherhood within the Risale-i Nur is such a good act it causes one to forgive a thousand evils. Since at the Last Judgement when good deeds will preponderate over evils, Divine justice will forgive, you too, seeing that good deeds preponderate, should act with love and forgiveness. For to become angry due to a single bad deed, and exasperated in harmful manner out of irritability, and upset because of the difficulties, is to be wrong in two respects. God willing, you will assist one another in joy and consolation, and will reduce the hardship to nothing.

My Loyal, Blessed Brothers!

The reason I have not spoken with you for a few days is a severe illness resulting from poison, the like of which I have never experienced. On account of the Risale-i Nur, I shall be proud till the end of my days of my steadfast, staunch, unshakeable brothers in the ‘Light’ and ‘Rose’ areas,(*)and the devoted brothers of Kastamonu, and I find them a powerful support and effective solace in the face of the afflictions of all the tyrants. If I was to die now, I would meet my death happily seeing that they are there.

The worldly cast me into prison due to their groundless fears that I was opposing them, but Divine Determining imprisoned me because I did not speak with them and did not try to reform them. If I remain in prison with only a few friends, I shall seek an open trial which will arouse the interest of all the Islamic world, and I shall open proceedings against the departments of government in Ankara, and have numerous copies made in the new letters of The Fruits of Belief and the defence speeches, and shall send them to the important departments, God willing.

My Dear, Loyal Brothers!

Hadiths of this sort are allegorical. They are not particular and do not look to general places. As for others, of the religious differences that would afflict the Umma, they point out a single time, citing the Hijaz and Iraq as examples. Anyway in the ‘Abbasid period, numerous misguided sects came into being which harmed Islam, like the Mu‘tazila, the Rawafid, Jabriyya, and atheists and heretics under various guises. At a time there were serious upheavals regarding the Shari‘a and tenets of belief, numerous leading figures of Islam like Bukhari, Muslim, Imam-i A‘zam, Imam Shafi‘i, Imam Malik, Imam Ahmad ibn Hanbal, Imam Ghazali, Gawth al-A‘zam, and Junayd al-Baghdadi, emerged and quelled the religious dissension.

The victory continued for around three hundred years, but the sects of the people of misguidance covertly, by way of politics, brought down on the Muslims the dissension of Hulagu and Jenghiz. Both Hadiths, and Imam ‘Ali (May God be pleased with him) explicitly indicate this dissension together with its date.

Then since the dissension o the present time is one of the most serious, both numerous Hadiths, and numerous Qur’anic allusions give news of it, together with the date. Making an analogy with this, when a Hadith mentions in general fashion the stages the Umma will pass through, it sometimes points out the date of a particular event within the generality, by way of an example.

Various parts of the Risale-i Nur have made certain interpretations of allegorical Hadiths such as these, the meanings of which are not completely understood. The Twenty-Fourth Word and Fifth Ray elucidate this truth by means of principles.

My Dear, Loyal Brothers!

It was imparted to me that I should explain a truth so that you do not accuse one another of egotism or disloyalty.

At one time I observed that some of the great saints who had given up egotism and none of whose evil-commanding souls remained, complained bitterly about them and I was astonished. I later understood perfectly that on the death of the evil- commanding soul, its implements are handed over to veins of temperament and emotions, so that the striving of the soul can continue to the end of the person’s life; and the exertion does continue. Those great saints, then, complain of this second enemy and heir of the soul.

Moreover, spiritual worth, station, and virtue do not look to this world so that they should make themselves felt. In fact, since some of those at the highest station do not perceive the great Divine favours bestowed on them, they consider themselves to be more wretched and bankrupt than everyone, which shows that the wonder-workings, unfoldings, illuminations, and lights which the mass of people consider to be spiritual perfection, cannot be the means to and touchstone for that spiritual worth and those stations.

This is proved by the fact that  although one hour of the Companions of the Prophet (PBUH) had the worth of a day of other saints, or perhaps forty days’ ordeal, all the Companions experienced the same wondrous illuminations and states as the saints.

My brothers, be careful! Do not let your evil-commanding souls deceive you by comparing others to yourselves and thinking ill of them; do not allow them to make you doubt the Risale-i Nur’s ability to train.

In His Name, be He glorified!

[The unruly youths themselves confirm that nine slaps they received related to the five matters in the Risale-i Nur’s Guide For Youth and Fruits of Belief are a subtle instance of the Risale-i Nur’s wonder-working.]

The First is Feyzi, who sometimes assists me. At the start I told him: You have attended a reading of The Fruits, so don’t get into trouble. He did get into trouble, and received a slap: he could not use his hand for a week.

Yes, it’s true,

Feyzi

The Second is Ali Riza, who assists me and writes out The Fruits. One day I was going to teach him about what he had written. Out of laziness, he made an excuse about cooking the food and did not come. He suddenly received a slap: although his saucepan was in good shape, the bottom suddenly fell out together with the food.

Yes, it’s true,

Ali Rıza

The Third is Ziya. He wrote out the topics about youth and the obligatory prayers from The Fruits for himself, and began to perform the prayers. But then he became lazy and gave up praying and writing. He suddenly received a slap: for no reason and in extraordinary fashion, his basket and the clothes in it, which were beside him, caught fire. No one among that crowd being aware of this until they had burnt shows that it was an intended ‘compassionate slap.’

Yes, it’s true,

Ziya

The Fourth is Mahmud. I read him the topics about youth and the prayers from The Fruits and I told him not to gamble and to perform the prayers. He agreed. But he was overcome by laziness, and did not pray and did gamble. He suddenly received ‘an angry slap:’ while gambling, he lost three or four times, and despite his poverty, had to hand over forty liras, his sack coat and his trousers to his opponent, and he still has not come to his senses.

Yes, it’s true,

Mahmud

The Fifth: A boy of fourteen called Süleyman was always causing trouble and at the same time egging others on. I told him to behave himself and perform the prayers, or his conduct would get him into big trouble and put him into danger. He began to perform the prayers, but then he gave them up and began making trouble again. He suddenly received a slap; he caught scabies and had to remain in bed for three weeks.

Yes, it’s true,

Süleyman

The Sixth is Ömer, who at the beginning assisted me; he began to perform the prayers and gave up singing. Then one evening, a song reached my ears which was being sung close to my door; it disturbed me as I was reciting my supplications. I was angry, went out and saw that unusually, it was Ömer. And unusually for me, I dealt him a slap. Then, unusually, the following morning, he was sent to another prison.

The Seventh: A sixteen year old called Hamza, who because he had a good voice, used to sing songs, also whetting the appetites of others and upsetting things. I told him not to do it or he would receive a slap. Then suddenly two days later his hand was dislocated and he suffered torments for two weeks.

Yes, it’s true,

Hamza

There are other slaps like these, but the paper is finished and so is the meaning.

My Dear, Loyal Brothers!

An education minister raised the veil from his face and revealed absolute disbelief in another guise. He must have written that manifesto on some other prompting, before receiving the defences we last sent. I was not thinking of sending them to that department, but this has shown that it is both appropriate and necessary to send them there too, with my brothers’ approval. For most likely a deputy so bigotted in atheism would not be indifferent towards the documents and confidential treatises sent to Ankara. He was suddenly hit on the head by the irrefutable defences; it was excellent. God willing, it will give rise to a powerful movement in favour of the Risale-i Nur in that department too.

My Brothers! Since some people are like that, to submit to them is a sort of suicide; it is to regret Islam, or even to shake off religion. For they are so bigotted in atheism that they are not content with people like us only submitting or pretending to submit; they tell us: “Give up your hearts and consciences, and work for this world alone.”

In such a situation, there is no solution other than relying on dominical grace, trusting in God in patience and fortitude, sending four crates of copies of the Risale-i Nur to that centre, and praying that with their powerful truths, they will be victorious. Our experience up to now has shown that avoiding one another and being upset, and dissociating oneself from the Risale-i Nur, and submitting to them and even joining them, is of no benefit.

Also, in no way be anxious. That deputy’s blustering alarm shows his weakness and fear, and that he is compelled not to attack, but to defend himself.

My Dear, Loyal Brothers!

Sami Bey told me that one of our brothers from Homa, a student called Ali, died around the same time as Hafiz Ali. Mehmed Ali, one of heroes of Homa, also wrote and told me. So in many of my prayers I have made that Ali a companion to the great martyr Ali.

Recently, a lady who is connected with us dreamt that three of our brothers had died. Its interpretation is that these two Ali’s and Mustafa, who in prison wanted to become a follower of the Risale-i Nur and was hanged, went to the hereafter in place of all of us, and were sacrificed for our well-being.

In His Name, be He glorified!

My Dear, Loyal, Unshakeable Brothers, who know the true nature and meaning of reliance on God!

Although for twenty years I have not had the curiosity to either read or ask about any newspaper, with much regret I today saw, only for the sake of some of our weak brothers, a newspaper article. I understood from it that covertly and openly a number of important movements are playing false parts. Since we appear in the public eye, it is supposed we are connected with those movements.

God willing, the four boxes of powerful, irrefutable treatises and notebooks of decisive defences will produce good results for both us, and belief and the Qur’an, and Islam. We have not meddled in their worlds and they have in no way established that we are going to meddle. Ankara was compelled to request the whole Risale-i Nur in order to scrutinize it.

Since this is the fact and since up to now in the service of the Risale-i Nur we have witnessed the manifestation of dominical grace to an undeniable degree — we have all experienced this, particular and universal; and since many of the movements of politics and the world are mustering forces against each other; and since we can do nothing except be content with the Divine Decree and submit to Divine Determining, and receive the vast and sacred consolation arising from the service of belief and the Qur’an and the Risale-i Nur; certainly, what we have to do before anything else is not be alarmed and not to despair and strengthen each other’s morale and not to be frightened and to meet this calamity trusting in God, and recognize the mountains which the inane, clamorous journalists who make mountains out of molehills to be molehills, and to give them no importance.

The life of this world, especially at this time and under these conditions, is without value. Whatever happens to one, one should meet it contentedly.

In His Name, be He glorified!

My Dear, Loyal Brothers!

Two or three of my brothers have a good way of consoling themselves. They say this:

Some of our new brothers in this prison are enduring patiently one or two or perhaps ten years of this calamity because of one or two hours illicit activity. Some of them even offer thanks, saying that they have been saved from other sins. They say: Why should we complain about six or seven months of beneficial hardship, since we are employed in the most licit activity and are serving belief through the Risale-i Nur? I congratulate them.

ten years an enjoyable, pleasant, beneficial, sacred service and elevated worship and reflection with the intention of saving both one’s own belief and that of others, is a cause of pride and thanks.

In a Hadith it says: “For one person to come to believe through you is better for you than a plainful of red sheep and goats.”(*)You should think therefore of all the people here, in the court, and in Ankara, whose belief has been saved, and will be saved, from ghastly doubts through your writings and your service, and offer thanks in patience and with resignation.

If the Republican People’s Party, which governs in Ankara, obstinately opposes the powerful parts of the Risale-i Nur which go there, and does not attempt to protect it with the intention of being conciliatory, the most comfortable place for us is prison. It is a sign that the atheists have combined communism and atheism, and the Government is obliged to heed them. In which case, the Risale-i Nur would draw back and halt, and calamities, material and immaterial, would begin their onslaught.

In His Name, be He glorified!

In the Name of God, the Merciful, the Compassionate.

O assembly of jinns and men! Came there not unto you messengers from among you?(*)

[Although these verses state that prophets were sent from the jinns, the following is Üstad’s answer to a question aimed at solving this difficulty.]

My Dear Brothers!

Hakikaten senin bu sualinin çok ehemmiyeti var. Fakat Risale-i Nur’un en ehemmiyetli vazifesi, beşeri dalaletten ve küfr-ü mutlaktan kurtarmak olmasından bu çeşit meselelere sıra gelmiyor, onlardan bahis açmıyor. Selef-i Salihîn dahi çok bahsetmemişler. Çünkü öyle gaybî ve görünmeyen işlerde sû-i istimal düşer. Hem şarlatanlar, hodfüruşluklarına bir vesile yapabilirler. Nasıl ki şimdi ispirtizmacılar “cinler ile muhabere” namıyla şarlatanlık yapıyorlar; dinin zararına âlet ederler diye çokça medar-ı bahis edilmez. Hem Hâtemü’l-enbiya’dan sonra, cinlerde peygamber gelmemiş.

Hem Risale-i Nur, bu zamanda bir taun-u beşerî olan maddiyyunluk fikrini iptal etmek için cinnî ve ruhanîlerin vücudlarını kat’î hüccetler ile ispat etmeye çalışmış, bu meseleye üçüncü derecede bakmış, tafsilini başkalara bırakmış. Belki inşâallah Risale-i Nur’un bir şakirdi, Sure-i Rahman’ı tefsir edip bu meseleyi de halleder.

بِاس۟مِهٖ سُب۟حَانَهُ

Aziz, sıddık kardeşlerim!

لِكُلِّ مُصٖيبَةٍ اِنَّا لِلّٰهِ وَاِنَّٓا اِلَي۟هِ رَاجِعُونَ

Hakikaten Hâfız Ali, Hâfız Mehmed ve Mehmed Zühdü’nün vefatları; değil yalnız bize ve Isparta’ya, belki bu memlekete ve âlem-i İslâm’a büyük bir zayiattır. Fakat şimdiye kadar bir cilve-i inayet olarak Risale-i Nur’un bir şakirdi zayi olduğu zaman, der-akab iki üç tane o sistemde meydana çıktığından, kuvvetle ümitvarız ki başka şekilde o kahramanların vazifelerini görecek, ümit ettiğimizden ciddi şakirdler çıkarlar, görürler. Zaten o üç mübarek merhum zatlar, az bir zamanda, yüz senelik vazife-i imaniyeyi gördüler. Cenab-ı Erhamü’r-Râhimîn, onların yazdıkları ve neşrettikleri ve okudukları huruf-u Nuriye adedince onlara rahmetler eylesin, âmin!

Benim tarafımdan o Hâfız Mehmed’in akrabasını ve mübarek köyünü taziye ediniz. Ben de onu Hâfız Ali ve Mehmed Zühdü’ye arkadaş edip üstadlarımın aktab kısmının isimleri içinde o üçünün isimlerini dâhil edip Hâfız Âkif’i dahi Âsım ve Lütfü’ye arkadaş ettim.

بِاس۟مِهٖ سُب۟حَانَهُ

Aziz, sıddık kardeşlerim!

اَل۟خَي۟رُ فٖى مَا اخ۟تَارَهُ اللّٰهُ sırrıyla, bu meselemizin tehiri hayırdır. Çünkü bütün mekteplerde ve dairelerde ve halkta, o ölmüş dehşetli adamın muhabbeti telkin ediliyor. Bu hal ise âlem-i İslâm’a ve istikbale pek elîm ve acı bir tesiri olacaktı.

Şimdi ihtiyarımızın haricinde onun mahiyeti ne olduğunu, en başta ve en ziyade alâkadar ve en son ondan vazgeçecek adamların ellerine kat’î hüccetler ile gösteren ve ispat eden Risale-i Nur geçmesi, kemal-i merak ve dikkatle okunması öyle bir hâdisedir ki bizler gibi binler adam hapse girse hattâ idam olsalar din-i İslâm cihetiyle yine ucuzdur. Hiç olmazsa küfr-ü mutlaktan ve irtidaddan en mütemerridleri bir derece kurtarır, meşkuk bir küfre çıkarır, mağrurane ve cüretkârane tecavüzlerini ta’dil eder.

Mahkemede son söz olarak yüzlerine söylediğim bu cümle: “Milyonlar kahraman başlar feda oldukları bir kudsî hakikate, başımız dahi feda olsun.” ile bizim nihayete kadar sebat edeceğimizi dava etmişiz. Bu davadan vazgeçilmez. İçinizde vazgeçecek yok ümit ediyorum. Madem şimdiye kadar sabrettiniz, “Daha kısmetimiz ve vazifemiz bitmedi.” diye tahammül ve sabrediniz. Herhalde “Meyve”deki kat’î hüccetler ile kabil-i inkâr olmayan idam-ı ebedî ve nihayetsiz haps-i münferid mesleğini müdafaa etmek için Risale-i Nur’a karşı anûdane hareket edilmeyecek, belki musalaha veya mütareke çaresi aranılacak.

اَلصَّب۟رُ مِف۟تَاحُ ال۟فَرَجِ وَالسُّرُورِ

بِاس۟مِهٖ سُب۟حَانَهُ

Aziz, sıddık kardeşlerim!

اَوَمَن۟ كَانَ مَي۟تًا فَاَح۟يَي۟نَاهُ وَجَعَل۟نَا لَهُ نُورًا يَم۟شٖى بِهٖ فِى النَّاسِ âyeti hem Risale-i Nur’a hem مَي۟تًا kelimesiyle üç kuvvetli emare ve münasebetler ile Risale-i Nur’un bu bîçare şakirdine işareti Birinci Şuâ’da izah edilmiş. Şimdi bu hâdisede, o emarelerden birisi tam hükmediyor.

Çünkü bize zulmedenler, ellerinde hayat ve medeniyeti ve lezzeti tutup bizi o tarz-ı hayata ehemmiyet vermemekle ittiham edip mes’ul ederler, hattâ idam ve ağır ceza ile hapse sokmak isterler. Fakat kanunca sebep bulamıyorlar.

Biz dahi elimizde hayat-ı bâkiyenin mukaddimesi ve perdesi olan mevti ve ölümü tutup onların başlarına vurup intibaha getirmek ve onların hakiki mes’uliyet ve mahkûmiyetten ve idam-ı ebedî ve daimî haps-i münferidden kurtulmalarına bütün kuvvetimizle çalışıyoruz. Hattâ Ankara’ya giden şiddetli risaleler sebebiyle en ağır ceza nefsime verilse fakat ceza verenler o risaleler ile ölümün idamından kurtulsalar hem kalbim hem nefsim razı olurlar.

Demek, biz onların iki cihanda yaşamalarını istiyoruz, arıyoruz. Onlar bizim ölmemizi istiyorlar, bahaneler arıyorlar. Fakat güneş gibi zâhir ve göz ile görünür gündüz gibi bir hakikat-i mevtiye ve her gün insanlarda otuz bin cenaze, ehl-i dalalet hakkında otuz bin idam-ı ebedî, otuz bin haps-i münferid fermanlarını, i’lamnamelerini gösterdiklerinden, biz onlara karşı mağlup değiliz. Ne yaparlarsa yapsınlar.

اِنَّ حِز۟بَ اللّٰهِ هُمُ ال۟غَالِبُونَ âyeti on iki seneden beri en acınacak mağlubiyetimiz zamanında dahi cifir ve ebced hesabıyla galibiyetimize aynı tarihiyle müjde ediyor. Madem hakikat budur, biz şimdiden sonra hem mahkemeye hem halka diyeceğiz ki:

“Bu gözümüz önünde ve bizi bekleyen ölümün idam-ı ebedîsinden ve karşımızda kapısını açan ve bizi cebr-i kat’î ile çağıran kabrin daimî karanlık haps-i münferidinden kurtulmaya çalışıyoruz. Hem sizin de o dehşetli ve çaresiz musibetten kurtulmanıza yardım ediyoruz. Sizin nazarınızda en büyük bir mesele-i dünyeviye ve siyasiye, bizim nazarımızda ve hakikat cihetinde kıymeti pek azdır ve bilfiil vazifedar olmayanlara malayani ve ehemmiyetsizdir ve kıymeti yoktur. Fakat bizim iştigal ettiğimiz vazife-i zaruriye-i insaniye ise herkese her zaman ciddi alâkası var. Bu vazifemizi beğenmeyenler ve kaldıranlar, ölümü kaldırmalı ve kabri kapamalı!”

İkinci ve üçüncü noktalar şimdilik geri kaldı.

بِاس۟مِهٖ سُب۟حَانَهُ

Risale-i Nur’un kerametlerindendir ki Üstadımız Hazretleri: “Ey mülhidler ve ey zındıklar! Risale-i Nur’a ilişmeyiniz! Risale-i Nur, âfatın def’ine sadaka gibi vesile olmasından ona karşı olan hücum ve onun tatili, âfata karşı olan müdafaasını zayıflaştırır. Eğer ilişirseniz, yakından bekleyen belalar, sel gibi üstünüze yağacaktır.” diye on senedir kerratla söylüyordu.

Bu hususta şahit olduğumuz felaketler pek çoktur. Dört seneden beri Risale-i Nur’a ve şakirdlerine her ne vakit ilişilmiş ise bir felaket, bir musibet takip etmiş ve Risale-i Nur’un ehemmiyetini ve âfatın def’ine vesile olduğunu göstermiştir.

İşte Üstadımız Bediüzzaman’ın Risale-i Nur ile haber verdiği yüzler hâdisat içinde felaketler, zelzele eliyle doğruluğunu imza ederek gelen dört felaket, Risale-i Nur’un bir vesile-i def’-i bela olduğunu gösterdi.

Cenab-ı Hak, bize ve Risale-i Nur’a taarruz edenlerin kalplerine iman ve başlarına hakikati görecek akıl ve göz ihsan etsin; bizi bu zindanlardan, onları da bu felaketlerden kurtarsın, âmin!

Hüsrev

بِاس۟مِهٖ سُب۟حَانَهُ

Aziz, sıddık kardeşlerim!

Bir cilve-i inayet-i Rabbaniyedir ki daha müdafaatımızı ve evraklarımızı ve kitapları görmeden, yalnız perde altında hissedip Maarif Vekili’nin dehşetli püskürmesi ve hücumu, Beşinci Şuâ ve Hücumat-ı Sitte’nin Zeyli gibi gayet şiddetli mahrem risaleleri en ehemmiyetli makamat, bilfiil tenkit için tetkik etmesi ve müdafaatımın ciddi, dokunaklı küfr-ü mutlaka cüretkârane darbeleri Ankara’nın bize karşı çok şiddetli davranmasını beklerken, meselenin azametine nisbeten gayet mülayimane belki musalahakârane vaziyet almış.

Ve bu cilve-i inayetin bir hikmeti de şudur: Risale-i Nur’un umum memlekete alâkası cihetiyle, umumî bir dershanede ve büyük makamatta dikkat ve merakla okunmasıdır. Evet, bu zamanda böyle yüksek bir ders, elbette böyle cem’iyetli ve küllî ve umumî dairelerde okunması, büyük bir inayettir ve küfr-ü mutlakı kırdığına bir kuvvetli emaredir.

Kardeşlerim! Herhalde bu kadar sıkıntı ve zararı çeken zayıf bir kısım aile sahipleri, bir derece Risale-i Nur’dan ve bizden çekinmek belki vazgeçmek için bir mazeret olabilir zannıyla, tahliyeden sonra değişmek ihtimaline binaen derim:

Bu derece kıymettar bir mala bu maddî ve manevî fiyat veren ve bu azabı çeken, o maldan vazgeçmek büyük bir hasarettir. Hem her birisi, Risale-i Nur’un eczalarını ve alâkadarlarını ve bizi muhafaza ve yardım ve hizmeti birden bıraksa hem ona hem bizlere lüzumsuz bir zarardır. Onun için ihtiyatla beraber, sadakati ve irtibatı ve hizmeti değiştirmemek lâzımdır.

Aziz, sıddık kardeşlerim!

Bir cilve-i inayet-i Rabbaniye ve bir himayet-i hıfz-ı İlahiyedir ki Ankara’da ehl-i vukuf heyeti, Risale-i Nur’un hakikatlerine karşı mağlup olup şiddetli tenkit ve itirazın çok esbabı var iken âdeta beraetine karar verdiklerini işittim. Halbuki mahremlerin şedit ifadeleri ve müdafaatın dokunaklı meydan okumaları ve Maarif Vekili’nin dehşetli hücumu ve ehl-i vukufun heyetinde Maarif Dairesine mensup ehemmiyetli iki maddî feylesofların ve yeni icadlara taraftar büyük bir âlimin bulunması ve bir seneden beri gizli zındıka komitesi aleyhimize Halk Fırkasını ve Maarif’i sevk etmesi cihetiyle, ehl-i vukufun pek şiddetli itirazları ve bizi ağır cezalarla ittiham etmelerini beklerken, himayet ve inayet-i Rahmaniye imdada yetişip onlara Risale-i Nur’un yüksek makamını göstererek, şiddetli tenkitlerden vazgeçirmiş.

Hattâ bizi cezalardan kurtarmak fikriyle ve Eskişehir Meselesi ve 31 Mart hâdise-i meşhuresiyle beni sâbıkalı bir mücrim-i siyasî nazarıyla baktırmamak ve sırf din ve iman için hareket ettiğimizi ve siyaset fikri bulunmadığını göstermek fikriyle demişler ki: “Said Nursî, eskiden beri ara sıra peygambere verasetlik davasında bulunur. Kur’an ve iman hizmetinde müceddidlik tavrını alır, yani bazen bir nevi cezbeye mağlup olup meczubane hareket eder.”

İşte bu fıkra ile feylesofların dinsizce tabirler ile kim olursa olsun din lehinde kuvvetli hareket edenlere: Vazifesi, müceddidlik irsiyetiyle yapıyor diye hem bir kısım kardeşlerimizin haddimden çok ziyade hüsn-ü zanlarını tenkit etmek hem bana bir cezbe isnad ile şiddetlerimde beni siyasetten ve cezadan tebrie etmek ve bize muarız ve düşman olanlarını bir derece okşamak ve işarat-ı Kur’aniye ve keramat-ı Aleviye ve Gavsiye hakikat ve kuvvetli olduklarını göstermek ve herkese kıyasen bende dahi bulunması tahminlerince muhakkak olan hubb-u câh ve enaniyet ve hodfüruşluğu kırmak için o dinsizce, feylesofane tabirini istimal etmişler.

O tabire karşı, Risale-i Nur baştan nihayetine kadar güneş gibi bir cevaptır. Ve mesleğimiz, terk-i enaniyet ve uhuvvet olmasından, bizde hodfüruşane şatahat bulunmadığından, Yeni Said’in Risale-i Nur zamanındaki mahviyetkârane hayatı ve mübarek kardeşlerinin ifratkârane hüsn-ü zanlarını hatıra bakmayarak mükerrer derslerle ta’dil etmesi, o tabir ile işmam edilen manayı tam çürütüyor, izale eder.

Aziz, sıddık kardeşlerim!

Bize ihbar edene ve yazana zarar gelmemek için şimdilik ehl-i vukufun ittifakıyla kararlarını size göndermeyeceğim. Bu son ehl-i vukuf, bütün kuvvetiyle bizi kurtarmak ve ehl-i dalalet ve bid’iyyatın şerrinden muhafaza etmek için çalışmışlar. Bize isnad edilen bütün suçlardan tebrie ediyorlar. Ve Risale-i Nur’dan tam ders aldıklarını ihsas edip Risale-i Nur’un ilmî ve imanî kısmının ekseriyet-i mutlaka ile vâkıfane yazıldığını ve Said ise hem samimi hem ciddi kanaatlerini beyan ederek ondaki kuvvet ve iktidar; isnad edildiği gibi tarîkat icadı veya cemiyet kurmak veya hükûmet ile mübareze etmek değildir, belki yalnız Kur’an’ın hakikatlerini muhtaçlara bildirmek kuvvet ve iktidarıdır diye müttefikan karar vermişler.

Ve gayr-ı ilmî tabir ettikleri mahremlere karşı demişler ki: “Bazen cezbeye ve şuurun heyecanına ve ihtilal-i ruhiyeye kapılmasından, bu eserler ile mes’ul olmamak lâzım geliyor.” manasını ifham ediyorlar.

Ve “Eski Said” “Yeni Said” tabirinde, iki şahsiyet ve ikincisinde fevkalâde bir kuvvet-i imaniye ve ilm-i hakaik-i Kur’aniye manasını, feylesofların hatırı için “Bir nevi cezbe ve ihtilal-i dimağiye ihtimali var.” diye hem bizi şiddetli tabiratın mes’uliyetinden kurtarmak hem muarızlarımızı okşamak için “Sem’ u basar cihetinde halüsinasyon hastalığı ihtimali nazar-ı dikkate alınabilir.” demişler.

Onların bu ihtimalini esasıyla çürüten, ellerine geçen ve bütün akılları geri bırakan Nur risaleleri ve bütün avukatlara hayret veren Müdafaa ve Meyve Risaleleri kâfi ve vâfi bir cevaptır. Ben çok şükrediyorum ki bir hadîs-i şerifin mazhariyeti bu ihtimal ile bana verilmiş.

Hem o ehl-i vukuf, bütün kardeşlerimizi ve beni tam tebrie edip derler: “Said’in âlimane ve vâkıfane eserlerine iman ve âhiretleri için bağlanmışlar; hiçbir cihette hükûmete karşı bir suikastlarına dair bir sarahat ve bir emare, ne muhaberelerinde ve ne de kitap ve risalelerinde bulmadık.” diye o heyetin ittifakıyla karar verip biri feylesof Necati, biri Yusuf Ziya (âlim), biri de feylesof Yusuf namlarında imza etmişler.

Latîf bir tevafuktur ki biz bu hapse kendimiz hakkında bir medrese-i Yusufiye ve Meyve Risalesi onun meyvesidir dediğimiz gibi bu iki Yusuf dahi perde altında “Biz dahi o Medrese-i Yusufiyedeki derse hissedarız.” lisan-ı halleriyle ifade etmeleridir.

Hem cezbeye latîf bir delilleridir ki: “Otuz Üçüncü Söz ve otuz üç pencereli Otuz Üçüncü Mektup” gibi tabirleri hem kendi kedisinin “Yâ Rahîm! Yâ Rahîm!” tesbihini işitmesi hem kendini bir mezar taşı görmesi, cezbe ve halüsinasyon ihtimaline delil göstermeleridir.

Said Nursî

بِاس۟مِهٖ سُب۟حَانَهُ

Aziz, sıddık kardeşlerim!

Madem biz, çok emarelerle inayet altındayız ve madem gayet çok ve insafsız düşmanlara karşı Risale-i Nur mağlup olmadı, Maarif Vekili’ni ve Halk Fırkasını bir derece susturdu ve madem bu kadar geniş bir sahada ve meselemizi pek ziyade i’zam ile hükûmeti telaşa düşürenler, herhalde iftiralarını ve yalanlarını bir derece setretmeye bahaneler ile çalışacaklar. Elbette bize lâzım: Kemal-i teslimiyetle sabır ve temkinde bulunmak ve bilhassa inkisar-ı hayale düşmemek ve bazen ümidin hilaf-ı zuhuruyla meyus olmamak ve muvakkat fırtınalar ile sarsılmamak!

Evet gerçi inkisar-ı hayal, ehl-i dünyada kuvve-i maneviyelerini ve şevklerini kırar fakat meşakkat ve mücahede ve sıkıntıların altında inayet ve rahmetin iltifatlarını gören Risale-i Nur şakirdlerine inkisar-ı hayal, gayretlerini ve ileri atılmasını ve ciddiyetlerini takviye etmek lâzım geliyor.

Kırk sene evvel ehl-i siyaset, bana bir cinnet-i muvakkate isnadıyla tımarhaneye sevk ettiler. Ben onlara dedim: “Sizin akıllılık dediğinizin çoğunu ben akılsızlık biliyorum, o çeşit akıldan istifa ediyorum وَ كُلُّ النَّاسِ مَج۟نُونٌ وَ لٰكِن۟ عَلٰى قَدَرِ ال۟هَوٰى اِخ۟تَلَفَ ال۟جُنُونُ kaidesini sizlerde görüyorum.” demiştim.

Şimdi dahi beni ve kardeşlerimi şiddetli bir mes’uliyetten kurtarmak fikriyle bana mahrem risale cihetiyle ara sıra bir cezbe, bir cinnet-i muvakkate isnad edenlere aynı sözleri tekrarla beraber iki cihetle memnunum:

Birisi: Hadîs-i sahihte vardır ki: “Bir adam kemal-i imanı kazandığına, avam-ı nâsın akıllarının tavrı haricindeki yüksek hallerini mecnunluk, divanelik saymaları, onun kemal-i imanına ve tam itikadına delâlet eder.” diye ferman ediyor.

İkinci cihet: Ben, bu hapisteki kardeşlerimin selâmetleri ve necatları ve zulümden kurtulmaları için değil yalnız bir divanelik isnadını, belki kemal-i fahir ve ferahla tamam aklımı ve hayatımı feda etmesini kabul ediyorum.

Hattâ siz münasip görürseniz, o üç zatlara benim tarafımdan bir teşekkürname yazılsın ve onları manevî kazançlarımıza teşrik ettiğimiz bildirilsin.

Aziz, sıddık kardeşlerim ve hizmet-i Kur’aniyede ve imaniyede hâlis arkadaşlarım ve hak ve hakikat ve berzah ve âhiret yolunda ayrılmaz yoldaşlarım!

Biz, birbirimizden ayrılmak zamanı yakın olması cihetiyle, sıkıntıdan neş’et eden gerginlikler ve kusurlar yüzünden İhlas Risalesi’nin düsturları muhafaza edilmediğinden, siz birbirinizle tamam helâlleşmek lâzımdır ve zarurîdir. Siz, birbirinize en fedakâr nesebî kardeşten daha ziyade kardeşsiniz. Kardeş ise kardeşinin kusurunu örter, unutur ve affeder.

Ben burada hilaf-ı me’mul ihtilafınızı ve enaniyetinizi nefs-i emmareye vermiyorum ve Risale-i Nur şakirdlerine yakıştıramıyorum; belki nefs-i emmaresini terk eden evliyalarda dahi bulunan bir nevi muvakkat enaniyet telakki ediyorum. Siz benim bu hüsn-ü zannımı inat ile kırmayınız, barışınız.

Kardeşlerim!

Ehl-i vukuf raporundan anlaşılıyor ki: Risale-i Nur, bize karşı bütün muarız taifeleri mağlup ediyor ki “Hüccetullahi’l-Bâliğa” ve “İhtiyar” ve “İhlas” Risalelerine tekrar ile nazar-ı dikkati celbediyorlar. Hem gayet sathî ve cevapları pek zâhir ve güya mutaassıbane hocavari tenkitleri ve hiç münasebeti olmayan ve hakiki mütetabık olan meseleleri anlamadan “Mabeynlerinde tezat var.” demeleri ve risalelerin yüzde doksanını tamamıyla çekinmeyerek tasdik ve takdirleri ve teslimleri ve Hücumat-ı Sitte Zeyli’nin pek şiddetli bir surette yeni icadlara fetva verenleri cerh ve tezyif etmesine mukabil, yalnız nezahet-i lisaniye değil demişler. Ve dinsizler tarafından öldürülen mazlum ve dindar Hristiyanlar, âhir zamanda bir nevi şehit olabilir dediğimi; baş açık namaz kılmak ve Türkçe ezan okumaya Zeyl’in şiddet-i hücumunu zıt göstermeleri ile iktifa etmeleri, kat’iyen onların Risale-i Nur’a karşı mağlubiyetlerini gösteriyor kanaatini veriyor.

Said Nursî

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