it is the Qur’an that should have the word in this matter. Does it find the Risale-i Nur acceptable? How does it look on it?” I was faced with this strange question. So I sought help from the Qur’an, and within the space of an hour I perceived that the Risale-i Nur was one element of the level of allusive meanings of thirty-three verses, from the level constituted by details of their explicit meanings (and included in the generality of the allusive meanings), and that there were powerful inferences to its inclusion and distinction. A part of these I saw in some detail, and a part I saw in summary form. In my view, no doubt, hesitation, suspicion, or misgiving remained. And I wrote that firm conviction of mine with the intention of strengthening the faith of the believers through the Risale-i Nur, and I gave it to my closest (has) brothers on condition it was held to be confidential. In the treatise, we do not say that this is the explicit meaning of the verse, lest the hojas say “he has been smitten by the evil-eye.” And we do not say that this is the generality of the allusive meaning. We say that underlying the explicit meaning are numerous layers or levels, one of which is the allusive and symbolic meaning, and that the allusive meaning is a generality. Every century, this has particularities. And this century the Risale-i Nur is one element in the generality of that level of its allusive meaning. Inferences drawn by means of the principles of jafr and numbers, practised since early times by the ‘ulama, indeed, proofs, show that that element is intentionally held in view and will perform an important function, and this does not harm the verse of the Qur’an or its clear meaning, but serves its miraculousness and eloquence. One who cannot deny the innumerable deductions made by the people of reality from Qur’anic allusions, should not deny this, and no one can deny it.
However, if the person who out of amazement deems it unlikely that such an important work should appear at the hand of an insignificant person like myself thinks of the creation of a pine-tree the size of a mountain out of a seed the size of a grain of wheat as being a sign of Divine power and grandeur, he is surely bound to say that the appearance of this work at such a time of intense need from someone as absolutely impotent and wanting as myself is evidence for the vast extent of Divine mercy. By the honour of the Risale-i Nur, I assure you and those who object, that these allusions and symbolic predictions and indications of the saints always drove me to offer thanks and praise and to seek forgiveness for my sins. I can prove to you through the glimpses you have had of my life, under your very eyes these twenty years, that at no time, not even for a minute, did they inflate my ego and make my evil-commanding soul proud and arrogant. Nevertheless, man is not free of fault or forgetfulness. I have numerous faults of which I am not aware. Also, perhaps my own ideas