of the secular schools to debate, and challenged them to ask whatever questions they wished. It was quite extraordinary but all the questions asked by those of them who came to debate, were matters I had studied on the road and had stuck in my memory. And all the questions the scientists asked were matters I had memorized. Now it is understood that my extraordinary success and excessive self-advertisement and showing off was to pave the way for the future acceptance by Istanbul and its ulema of the Risale-i Nur and their acknowledgement of its importance.

Secondly: As it is described in my biography, although I am poor and needy and not ascetic or given to mortifying the flesh like the Sufis, and although I do not have the honour of belonging to a noble family; since my childhood I have never accepted the people's gifts and charity; I have never condescended to show my need. I used to be astonished at this, as were those who knew me. Now, and especially these last few years, it has become clear that this state of mind was given to me so that I should not be defeated by greed and love of possessions during the awesome struggles of the Risale-i Nur, and so as not to give rise to criticism and objection. For my enemies might otherwise have dealt heavy blows in such matters.

In Short: Although the Old Said was deeply involved in politics and the New Said too had much need of followers, I have evinced absolutely no interest in the storms and political upheavals engulfing humanity, which this last five or six years have preoccupied everyone; for five years I have felt no curiosity to learn about them, so they have not defeated me due to curiosity.

Both those who know me and I myself were astonished at this. In fact, I used to say to myself: I wonder if I have gone mad since I pay no attention to these events that are busying the whole world, and attach no importance to them. Or is it that other people are crazy? I was bewildered. Now, due to a sort of warning and the above-mentioned premonition and the clear victories and freedom of the Risale-i Nur, it is established that that remarkable state of mind was bestowed on me to prove that the true sincerity of the Risale-i Nur can be made the tool of nothing nor follow anything apart from divine pleasure, and that it has no point of support other than the Qur'an.

S a i d   N u r s i ∗∗∗