found only in them. In numerous places in the Risale-i Nur, he proves and demonstrates this in the context of belief. Now to return to the Third Said, primarily by means of letters to Menderes and the Democrats, Bediuzzaman diagnosed some of the ills in the socio-political situation of that time, pointed out both their source and origin in philosophy, and their possible dire consequences, and at the same time, the remedies, which were in the form of basic principles taken from the Qur'an or Hadiths. The following is a brief example.

The "fundamental law", as he called these basic Islamic principles, that he most often put forward was the Qur'anic verse: "No bearer of burdens can bear the burden of another," [^82] which he used in its meaning of "No one is answerable for another's faults or errors." [^83] He frequently used this principle in different contexts as the solution for various ills in society resulting from the adoption of Western principles.

[^82]:Qur'an, 6:164, 17:15 etc.

[^83]:Nursi, Emirdağ Lahikası, ii, 82.

In one letter, he wrote that the reason he had altogether given up politics for nearly forty years was that contrary to the basic principle of the above-mentioned verse, one of the most basic principles of "human politics", that is, politics and diplomacy based on principles taken from "philosophy" of some sort rather than divinely revealed religion, was, "Individuals may be sacrificed for the good of the nation and society. Everything may be sacrificed for the sake of the country." This "fundamental human law" had resulted in appalling crimes throughout history, including the two World Wars this century, which had "overturned a thousand years of human progress", and had given the licence for the annihilation of ninety innocents on account of ten criminals. Whereas the verse taught the principle that no one was responsible for another's crimes, and no innocent person could be sacrificed without his consent, even for the whole of humanity. It establishes true justice for man. [^84]

[^84]:Ibid., 97-8.

The main context in which he advises the adoption of the "fundamental law", "No bearer of burdens can bear the burdens of another," is in connection with the extreme partisanship among supporters of the various political parties which was then being "implanted" in Turkish life. He describes the dire social consequences of this partisanship as firstly completely destroying love and brotherhood, the foundations of unity and consensus. Moreover, through clashing, the three or four opposing forces or parties loose their power, so that the power that remains is insufficient to