important centres of the Islamic world.1 I fear that those who level these quite extraordinary, groundless accusations at such persons are unknowingly being exploited on account of anarchy, indeed, communism.
I have understood from certain signs that with the idea of belittling the Risale-i Nur and due to groundless suspicions about the Mahdi question, which has political associations, our covert enemies are investigating completely baseless suggestions that the Risale-i Nur is being exploited for this. Perhaps it is because of these suspicions that I am made to suffer such torments. I say to those tyrannical secret enemies and to those who listen to them out of hostility to us: God forbid! Again, God forbid! Both my seventy-five-year life, and especially these last thirty years, and the one hundred and thirty parts of the Risale-i Nur, and the thousands of people who have offered me their sincere friendship testify that at no time have I overstepped my mark in such a way and made the truths of belief a means of winning rank, fame, and renown for myself.
Yes, the Risale-i Nur students know and I have pointed out proofs of it in the courts that, not to gain for myself any position or fame, and win spiritual rank and a high rank in the hereafter, but in order to serve the believers with all my conviction and strength in the question of belief, I am ready to sacrifice not only my life in this world and its transient ranks, but —if necessary— my life in the hereafter and its everlasting ranks, which everyone seeks; and even, in order to be a means of saving certain unfortunates from Hell, —if necessary— to forgo Paradise and myself go to Hell. Just as my true brothers know this, so I have proved it in some respects in the courts. Accusing me in this way of insincerity in my service of the Risale-i Nur and belief, and depreciating the Risale-i Nur and devaluing it, will deprive this nation of its sublime truths.
If, because they imagine this world is eternal and that like themselves everyone exploits religion and belief for the world, these wretches ascribe
In the eightieth of the hundred errors about these works in the indictment, the prosecution says: “The interpretations in the Fifth Ray are incorrect.”
The Answer: In the Fifth Ray, it is said: “God knows best, one interpretation is this.” What this means is: “It is possible that one meaning of the Hadith is this.” Logically, this cannot be proved wrong. It can be proved wrong only by proving its impossibility.
Secondly: Although for the past twenty years, indeed forty years, those who opposed me, and then those who tried to oppose the Risale-i Nur, have not refuted my interpretations on grounds of either logic or scholarship, and thousands of learned people —the religious scholars who oppose me together with the Risale-i Nur students— have confirmed them, and have not said “he’s been smitten by the evil-eye,” I refer it to your fair-mindedness to judge just how unjust it is for those who do not know how may Suras there are in the Qur’an to meet them incredulously.
In Short: The meaning of interpretation is one probable or possible meaning of a Hadith or Qur’anic verse out of many.