has exonerated us from all the charges made against us. They give the feeling that they have grasped thoroughly what the Risale-i Nur teaches, and have unanimously decided that the greater part of its scholarly parts about belief are written knowledgeably, that Said explains his views both sincerely and seriously, and that the power and strength in it are not to contest the government, but only to teach the needy the truths of the Qur’an. And they inferred about the confidential treatises, which they call “unscholarly:” “He sometimes goes into ecstasy and suffers emotional disturbance and mental storms, and should not therefore be held responsible.” And concerning the terms “the Old Said” and “the New Said,” they said there are two personalities, and inferred that in the second are an extraordinary strength of belief and knowledge of the Qur’anic truths, and for the sake of the philosophers said that “there is the possibility of a sort of ecstasy and mental disturbance,” while to save us from being charged concerning a certain violence of expression and to flatter our opponents, they said: “the possibility may be noted of an illness affecting hearing and sight which results in hallucinations.” The treatises of the Risale-i Nur, which are superior to other products of the mind, form sufficient answer to the suggestion of this possibility, refuting it totally. They have these in their possession, and the treatises containing the defence speeches and The Fruits of Belief, which have left all the lawyers in amazement. I offer many thanks that due to this possibility the allusion of a Hadith was imparted to me. Also, the experts’ committee have completely acquitted all my brothers and myself. They said, “They adhere to Said’s scholarly and knowledgeable works for their belief and their lives in the hereafter; we found nothing explicit or implicit in either their correspondence, or their books or treatises, suggesting any sort of conspiracy against the government.” They gave their decision unanimously, and put their signatures, philosopher Necati, (scholar) Yusuf Ziya, and philosopher Yusuf.
It is a subtle coincidence that while for ourselves, we call this prison a School of Joseph (Medrese-i Yusufiye) and The Fruits of Belief, its fruit, these two other Yusuf’s have said secretly through their tongues of disposition “we also have shared in the lessons of that School of Joseph.” Moreover, their subtle evidence for the possibility of ecstasy and hallucinations are phrases like “The Thirty-Third Word” and “The Thirty-Third Letter Containing Thirty-Three Windows,” and “his hearing his cat reciting the Divine Names ‘Ya Rahim! Ya Rahim! (O Most Compassionate One!’,” and “his seeing himself as a gravestone.”