ensures public security and peace. Yes, belief, the source of good characteristics and fine qualities, certainly doesn't disturb public order; it ensures it.  It is unbelief that disturbs it, because of its bad character. [^121]

[^121]:Ibid., 198

Also, not one of Bediuzzaman's students or anyone who read the Risale-i Nur had been involved in any of the disturbances which had been given a religious colouring and had occurred since the 'reforms' had been first enacted, In another part of his defence, Bediuzzaman said: "People who receive instruction from the Risale-i Nur certainly do not get involved in any public disturbances, which are the cause of the blood of innocents being spilt and their rights being violated." [^122] Furthermore, he pointed out that if Article 163 was applicable to them, it was applicable also to the Directorate of Religious Affairs and all the imams and preachers whom they employed, since they encouraged religious feelings in the same way. [^123]

[^122]:Ibid., 207

[^123]:Ibid., 218

A further charge and one that Bediuzzaman was to be frequently charged with was with instructing in Sufism, for as was mentioned earlier, Sufism had been outlawed in 1925, and the orders disbanded and their tekkes closed. This was another baseless charge; as all the Risale-i Nur showed, Bediuzzaman was concerned with the truths of belief. He told the court:

"As I have written in numerous treatises, this is not the time of Sufism; it is the time to save belief. There are many who enter Paradise without belonging to a Sufi order, but none who enter it without belief. It is therefore the time to work for belief." There was no one who could come forward and claim he had taught him the Sufi way. What he had taught to a small number of his special students was "not training in Sufism (tarikat), but instruction in the direct way to reality (hakikat)." [^124] In connection with this, the court wanted to know what Bediuzzaman lived on. But his extreme frugality was well-known and easily established, as well as his life-long habit of not accepting presents or charity in any form.

[^124]:Ibid., 199

Another of the main charges, which was also clearly trumped up, was that Bediuzzaman had set up an organization for political purposes. He was persistently questioned by the court concerning this, and asked where he had secured the funds for it. His reply was in four parts. He began:

Firstly, I ask those who ask this, what document, what is there to suggest the existence of such a political organization? What evidence, what proof