advantage of this, that is, to win numerous diplomats and politicians as supporters in place of his handful of friends, told all his friends, solely in order not to get involved in politics, nor damage his sincerity, nor attract the government’s attention to himself, nor to become preoccupied with the world: “Beware! Don’t get carried away by those political currents! Don’t get involved in politics! Don’t disturb public order!”; and although two currents caused him harm and distress because he withdrew in this way, the old one because of its groundless fears, and the new, because it says he does not help it — despite all this he never interfered in the worldly’s world and was busy with his life in the hereafter, and wrote not even one letter in twenty-two years to his own brother in the village of Nurs in his native region, nor ten letters in twenty years to his friends in those provinces — so which law permits that anyone intervenes to this extent with his preoccupation with the hereafter?
Would any law permit collecting up copies of the Risale-i Nur, in which three courts of law have found nothing indictable, although under the liberty laws the publications of those without religion and the communists are not interfered with despite being extremely harmful for the country and nation and morality. For the Risale-i Nur has been striving for twenty years to maintain the country and nation’s social life and morality and security; and has been effectively struggling to regain for this nation its true support, the Islamic world’s brotherhood and its friendship, and to strengthen these; and the parts of the Risale-i Nur like Zülfikâr and The Staff of Moses (Âsâ-yi Mûsa), which having been studied for three months by the Directorate of Religious Affairs on the orders of the Minister for Internal Affairs for the purpose of having it criticized, fully appreciated its value and had it put in the Department library as “an important work;” and The Staff of Moses, which was placed on the tomb of the Prophet Muhammad (Peace and blessings be upon him), as a sign of its acceptance was seen there by the Hajjis. Would any law, conscience, or justice permit these to be collected up as though they were injurious papers and sent to court?
The Eighth: Then a person who although he was given complete freedom after twenty-two years of distressing and unjustified exile, did not return to his native region where he had thousands of friends and relations, but preferred solitude and exile so that he should have no contact with social life and politics; and who gave up the very meritorious congregation of the mosque in preferance to performing the prayers on his own and remaining in his room; that is, his state of mind made him avoid the people’s adulation; and as is testified to by twenty years of his life and confirmed by thousands of valuable Turks, preferred one pious Turk to numer