To Afyon Criminal Court
Judges of the Court!
Is it not the duty and right of a believer to serve the Qur’an and the Prophet (UWBP) by meeting with a scholar of religion, reading and writing out his books about the truths of religion, and hastening to the assistance of his co‑religionists? Is there any law prohibiting us from this service of religion? Is it a crime to criticize certain aspects of the atheistic immoral currents of our times?
We are purely a body of religiously‑minded people which has no connection whatsoever with politics or government. To think well of someone and consider him worthy is a personal opinion that may be held by anyone. We know Bediuzzaman to be the most elevated scholar of religion of our times. We know him to be someone who follows reality, and who expresses and explains the truths of religion without toadying to anyone. We call him a mujahid because of his service to religion and relying on the Qur’an’s unshakeable truths, his undertaking the defence of our country against the currents of immorality and disbelief which threaten it. In a country in which freedom of religion and conscience are the rule, we cannot be held guilty of an offence because of the views we hold in the light of our consciences. Therefore, we are not obliged to give account to anyone.
As for the matter of the persons foretold in Hadiths to come at the end of time:
we did not fabricate these. They have their origin in religion. In a number of Hadiths, Allah the Most High’s Messenger (Upon whom be blessings and peace) said that the life of his community would not exceed one thousand five hundred years. The major historical events up to that time, which would have the greatest significance for the life of his community and for the life of the world, he gave news of, calling them “the signs of the end of the world.” He drew the attention of the Muslim Umma to their evil. He said that those who were heedless and ignorant of these evils would meet with everlasting misery and loss. There are innumerable religious proofs of these.
We believe in Allah, His Messenger, and the Qur’an. So as the result of this belief and belief in the Messenger’s veracity, should we not strive to save ourselves from everlasting perdition? Should we not see what is happening around us? Wondering, “Have those perilous times come? Don’t let it be us who are the generation that falls prey to those dangers,” should we not point out how they may be applied to existent religious truths?
If we disregard the positive evidences before us and the proven scholarly truths which take us to the divine existence, and supposing the irreligion of Europe to be the greatest means of civilization and sole mark of knowledge, we abandon our religion, who will save us from eternal perdition? Should we not think of this? Would a person of this mind who recognizes nothing superior to the Qur’an and its truths, throw himself into everlasting perdition out of fear of temporary punishments? Or would he attach any worth to transient values? Would he give up his duty of serving Allah the Most High, and His Messenger, and His religion?
These then are the true factors tying us to Bediuzzaman. Is there any other source of religion that can silence the pre‑eternal needs of our spirits?
The prosecutor recommends to us the thousands of Arabic books which fill the libraries but do not interpret the spirit of today. He himself and those who think like him may not like the compendium of knowledge, treasury of freedom, and elevated reality called the Risale‑i Nur, and they may criticize it. That is a matter for themselves. But they may not interfere in our preferring this or that work, or our attaching value to them.
We like the Risale‑i Nur. And we know it to be a true, unhypocritical book on religion and a Qur’anic commentary. Values and value judgements are questions of conscience. No one can interfere in them. Yes, we agree that the Risale‑i Nur’s author always teaches pure truth. The fact that he does not accept this does not shake our opinion. Moreover, our opinion is based not on his wonder‑working in the physical realm, but on the wonders of his knowledge, the extraordinary manifestations of which we have observed in his teachings with the Risale‑i Nur, which challenge all the world of knowledge.
Can you show us a second Bediuzzaman who although his [official] period of study was no more than three months, spread such a brilliant light of knowledge; and with the wonders of his learning displayed a logic so advanced in the ultimate questions of science that they left even the loftiest thinkers in amazement; and in a language he learnt only in the second part of his life had such a captivating style of exposition, and such a gripping ardour; who overflows with love and passion, and is exuberant like a sea of belief, a treasury of divine knowledge, an ocean of wisdom?
Do you consider it excessive that we consider to be Master, the monument of virtue and light who shows not the slightest inclination towards the pomp of fleeting, superficial ostentation; nor stoops to even the smallest benefit or pleasure; nor attaches any value to anyone who fawns at the feet of fleeting filth; who awaits nothing from anyone, nor asks for it, and accepts nothing offered to him; who displaying the best example of the purest chastity and enduring patiently, with forbearance, every sort of deprivation, has dedicated himself to the truth and to making known the lights of the Qur’an and knowledge of Muhammad (UWBP); and out of the abundance of his compassion weeps at the suffering of the country and nation; and who never gives up his work, which is for the happiness of those around him, despite all the betrayals he has suffered; and disregarding his own old age and aloneness, strives and battles with selfless, divine exertion to save people from the pits of ignorance and whirlpool of denial?
In addition to the wonders of his knowledge described above, he is worthy of being known and followed as an example of perfection and virtue because of this matchless self‑sacrifice, self-sufficiency, and masterpiece of chastity and moderation, which he has shown at this time when moral values have been lost.
That is how we look on Bediuzzaman and his works. Is it solely because of our attachment to him, which arises from our belief, and our belief in the severe rebukes and reprimands of the Qur’an and Muhammad (UWBP) concerning unbelief and morality that he has involved us in politics, which are deemed fleeting filth? Or can it be called corruption to inform about Allah the Most High and His Messenger, the truth and the Qur’an some of the sons of our compatriots who for twenty‑five years have been unable to learn the truths of religion and are heading for certain perdition, in order to save them from everlasting extinction, and to reform their unsullied spirits and innocent consciences?
Judges of the Court!
We are in no way involved in politics. We know that for those like us who are not versed in politics, politics is a way beset with a thousand and one perils, dangers, and responsibilities. In any event we attach no importance to fleeting externals. We only look to the good face of the world which takes us to divine pleasure. We therefore vehemently reject the charge that we pursue politics or contest the concept of the state. If there had been any such intention, there would have been some small manifestation of it in twenty‑five years.
Yes, we have a negative front, a side which rebukes, turned to immorality and unbelief. This arises only from belief and our necessarily joining in the Qur’an’s severe expressions and comprehensive warnings about these things.
If these reasons and this sincere, straightforward style of exposition do not convince you, sentence us to whatever sort of punishment you please. But do not forget that Jesus (Upon whom be peace), who today has six hundred million followers, was sentenced to death like a common thief by the authorities of his time only because his heart beat for humankind’s happiness and he bore the trust of delivering the message.
Having spoken out freely, we shall be proud to face our conviction. With the cry of For us Allah suffices, and He is the Best Disposer of Affairs, we open our hands to the court of the Dispenser of Needs.
Prisoner, Ortaklar Bucağılı Ahmed Feyzi KulAfyon Prison