who oppress me out of vicious hatred, or even the irreligious tyrants, my compassion prevents me from responding with a curse, let alone physically. For those cruel tyrants have parents and children; I do nothing to them so that no material harm comes to those four or five elderly unfortunates and innocents. Sometimes I even forgive them. It is because of this compassion that I absolutely never interfere in government or disturb public order. Moreover, I have recommended this so strongly to all my friends that some of the fair-minded police of three provinces have admitted that “these Risale-i Nur students are police of a sort; they preserve order and maintain public security.” There are thousands of witnesses to this fact, and they have confirmed it through twenty years’ experience and thousands of students have corroborated it by never having been involved in any incident recorded by the police, so which law permits that unhappy man’s house to be raided as though he was a revolutionary and ‘komitadji’, and for pitiless men to insult him, and despite not finding anything in his house, as though he was a multiple criminal gather up his most precious, miraculous Qur’an and the inscriptions hanging on his wall as though they were pernicious writings? What benefit demands turning thousands of religious people who thus serve public order with their good morals against government and public order because of some baseless suspicion?

The Sixth: Endless thanks be to God that thirty years ago, through His grace and the effulgence of the Qur’an, a person realized just how valueless and meaningless are the fleeting fame and glory of this world, and its egotistical self-admiration and celebrity, and since that time has struggled with all his strength against his evil-commanding soul, and to be self-effacing and give up egotism, and not to be artificial and hypocritical. Those who have served him or befriended him are perfectly certain of this and testify to it. For twenty years he has fled with all his might from people’s good opinions and their attention, which everyone takes too much pleasure in, and contrary to everyone else has rejected praise and acclaim and being accorded a spiritual rank. He has also rejected the excessively good opinions of him of his closest brothers, and has wounded their feelings by not accepting the praise and commendation expressed in their letters. He has show himself to be devoid of virtue, and has ascribed all virtue to the Risale-i Nur, a Qur’anic commentary, and hence to the collective personality of the