wide press campaign against Bediuzzaman and the Nur movement continued unabated, with blatant misreporting and misrepresentations. Bediuzzaman and his students did not let these attacks remain unanswered and published replies, a number of which are included in the second volume of Emirdağ Lahikası. [^97] This wide press coverage of all Bediuzzaman's movements and activities continued right up to the time of his death, and particularly during December 1959 and January 1960, when he made a number of journeys to Konya, Ankara, and Istanbul. The criminal charges made against the Risale-i Nur Students were mostly under Article 163 and involved the infringement of the principle of secularism and exploitation of religion for political ends in some respect, so too the supporters of the RPP, the press, and Bediuzzaman's enemies still persisted in accusing him of pursuing political ends. That is to say, although Bediuzzaman and his students had been acquitted by courts of law on such charges on numerous occasions, in this continuing and bitter struggle, their enemies could find no other weapon with which to attack them.

[^97]:See, pp. 153-4, 162-3, 163-6, 189-91, 202.

#### Sincerity and Bediuzzaman's Health and State of Mind

Sincerity and Bediuzzaman's Health and State of Mind

As we approach the end of Bediuzzaman's life, just how baseless and far from the truth such accusations were may be further illustrated by descriptions of Bediuzzaman's health and state of mind during these last years, both by himself and his students who were constantly with him. As has been mentioned in other contexts, the basis of the Risale-i Nur's way is sincerity (ikhlas), which was the secret of its successes and victories. That is, to follow no aim other than God's pleasure in the service of belief and the Qur'an, and to make such service the tool of nothing. The preservation of this sincerity precluded participation in politics or the following of personal benefits of any kind. Bediuzzaman embodied sincerity in all its aspects to the highest degree. The letters and statements describing his health at this time point out how, just as throughout his life he had inclined towards and chosen solitude and especially for the last thirty or so years, had avoided inessential social intercourse and conversation, and how a second rule of his had been never to accept unreciprocated gifts, alms or charity and he had always practised absolute self-sufficiency, now that Bediuzzaman was over eighty years of age and in need of others and their assistance two illness had been visited on him so that he could preserve his total sincerity.