ulous inimitability, the programme of myself and of the Risale-i Nur and our way and its fruits which we have striven for and seen, and our objective and goal, is through certain, affirmative belief (îmân-ı tahkikî) to save unfortunates from the eternal nothingness of death and to protect this blessed nation from every sort of anarchy.

The last twenty years of my life and the one hundred and thirty parts of the Risale-i Nur furnish incontrovertible proof that the Risale-i Nur, which has been scrutinized by three experts' committees and three courts of law, includes nothing that intentionally infringes any worldly matters or government or public security. As I have stated in the courts and as is affirmed by all my friends with whom I am in touch, this wretched, oppressed Said has never in twenty years applied to the government and for the last ten years, with one or two exceptions, has not known the members of the government, and for the last four years has neither been informed about nor curious about the world war and its events. Is it at all possible that I should contend with politicians, interfere with government, or want to disturb public order? If I had had the slightest inclination to do those things, I would have tried to discover potential opponents, and what was going on in the world, and who would assist me. I would have been curious and meddlesome, and would have tried with trickery to ingratiate myself with the powerful.

A minor but most upsetting incident was as follows: I wrote a secret letter to my friends, telling them to find some pretext to have me sent to prison so that I could be saved from my total isolation, deprived of all correspondence, and I could be delivered from this torment. I sent the letter by hand in the hope that I would be close to my books from the Risale-i Nur that were in the court at Denizli and are my life's capital and result and are decorated in the finest manner, and I could try to have them returned. But regretably just one member of the experts' committee there who was hostile to me saw the letter although he was defending me and was compelled to judge against my being sent to prison.

Another of the pretexts of my enemies who had me cast into prison was Sufism, of which I had been acquitted by that court. However, in the Risale-i Nur I said: "The present is not the time for Sufism; it's the time to save belief. For many people go to Paradise without Sufism, but none go there without belief," and I have worked with all my strength for the cause of belief. I am a teacher, I am not a shaykh. I have no house anywhere, so where could I have a tekke? This twenty years not one single person has appeared who said that I have given him instruction in Sufism, and no court or police has found anyone. There is the treatise called The Nine Allusion (Telvihat-ı Tis'a), which I wrote long ago and is a scholarly expo-