egotism, and conceit which by comparison with others they reckon is certainly present in me. From beginning to end, the Risale-i Nur furnishes a reply to those words as brilliant as the sun. And since our way is brotherhood and the giving up of egotism, and since we have not made any self-advertising ecstatic utterances, the New Said’s humble life in the time of the Risale-i Nur and his disregarding the excessively good opinions of him of his blessed brothers and moderating them with his instruction, completely refute the implications of those expressions, and dismiss them.

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My Dear, Loyal Brothers!

I am not sending you the committee of experts’ unanimous decisions for the moment so that no harm comes to those who informed on us. This last experts’ committee has evidently done all it can to save us and preserve us from the evil of the people of misguidance and innovation, and 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,