The First: For various reasons it is inappropriate to divulge, two scholarly committees in two large centres are employing every means to induce the various groups of hojas to withdraw from the Risale-i Nur. Utilizing such things as official posts and the struggle for a livelihood, they draw the unfortunate hojas into their own fields and distance them from the Risale-i Nur. It isn't that the hojas don't know its value; the struggle to make a living, or relying on the high-ranking hojas on the committee and supposing that the religious knowledge they have acquired is sufficient to save their own belief, they remain indifferent and issue fatwas and concessions for themselves.

The Second: Due to unwarranted fears that an incident like that of Menemen or Shaykh Said might erupt, my enemies have twice tried to eliminate the Risale-i Nur students and made them subject to terrible assaults and persecution and for a long time have opposed me covertly, and have twice vindictively induced some members of the government to have us charged officially in respect of the law, government, and politics, and sent to prison. Their employing official and unofficial means of propaganda in this way to scare everyone away from us and from the Risale-i Nur of course causes considerable consternation to sensitive and somewhat weak hojas, and constitutes an excuse for them. Therefore, not the majority but those of the hojas who displaying unusual courage and enterprise, enter the fold of the Risale-i Nur, are the cause of those of them who don't enter to be forgiven to a degree.

The Third: This has been postponed. Some hojas interpret literally a number of similes and metaphors which veil the truth such as: "A man as tall as a minaret," and "On his forehead will be written ...", and "His hand will be pierced by water," and make this a pretext although it is inappropriate that such predictions in the Risale-i Nur should be interpreted superficially, and they thereafter keep aloof from it. But endless thanks be to Almighty God that the Risale-i Nur contains a truth which the mass of Muslims are in dire need of at this time as a point of support and which they have found in it. This is such a truth that it can be exploited for nothing nor tainted by any hostile purpose or aim; it disallows all doubts and scepticism, and no enemy can refute it, and only those who work at it seeking truth and reality will find it. Worldly objectives may not be combined with this truth, for then the believers who are far from it may have complete confidence in it and in its loyal disseminators, and they may save their belief in the face of the objections and denials of atheists and the irreligious, and the philosophers who are violently opposed to religion.

Yes, through the tongue of disposition the believers will say that since