According to what the great scholar said, there is no essential difference between the luminous way Bediuzzaman opened up and true, pure Sufism. They are both ways leading to divine pleasure, and so to Paradise and the vision of God. There is therefore nothing to prevent our Sufi brothers who hold such an aim from reading the Risale-i Nur; on the contrary, they may expand the Sufi field of contemplation with the way of the Qur'an, adding to it the duty of reflective thought as a form of supplication.

Thanks to this reflective thought, which opens up new horizons to one's eyes and heart, an adept who previously was preoccupied with contemplation of the heart only, gazes on, contemplates, and observes with his heart and all his subtle senses the whole universe in all its vastness from particles to the heavenly bodies, and beholds in ecstasy the divine names and attributes manifested in myriad ways in those sciences, and with 'the knowledge of certainty,' 'vision of certainty,' and 'absolute certainty,' he feels himself to be in a mosque of infinite size. This mosque is vast with its congregation of uncountable millions, all mentioning their Creator with fervour and love, in awe and ecstasy. With their sweet voices and different tones, tunes, sounds, and harmonies, they declare: "Glory be to God!" "All praise be to God!" "There is no god but God!" and "God is most great!"

This is the magnificent mosque opened up by the Risale-i Nur, to be entered by those who follow the path of belief, knowledge, and the Qur'an, opened up by the Risale-i Nur. Each person receives its effulgence proportionately to his own belief, knowledge, and sincerity.

His Literary Front

• His Literary Front

Since early times, poets and writers, thinkers and scholars have been divided into two groups: some have attached importance only to the style and manner of expression, the metre and rhyme, and have sacrificed the meaning to the manner of expression. This is to be seen mostly in poetry. The other group, however, has attached importance to the meaning and content, and has not sacrificed the essence and gist.

I reckon that as a great thinker, Bediuzzaman's literary front will be easily understood from these brief introductory words. For he was a genius who spent his long and fruitful life, not with ordering and arranging words, but with instilling in people the sense of religion and consciousness of belief, and the concept of virtue and good conduct, so that these virtues would ever remain in humanity as a sacred ideal, embedded in their hearts, spirits, consciences, and minds. Naturally, a mujahid who sacrificed his self und all worldly benefits to realize this elevated ideal, would not busy himself with transient forms.