Bediuzzaman likened "love of the nation" to the attraction between particles; just as the latter caused the formation of a mass, so did "love of the nation" result in the formation of a cohesive whole. It was through strengthening these bonds of unity and awareness and love of the nation that a harmony of progress could be achieved. Bediuzzaman did not believe that national differences should be erased, on the contrary as we have seen, it was his view that the Government should be working to raise all the elements of the Empire to the same level through programs geared to "the intellectual capacity and national customs of each." This would result in healthy competition.

Quite correctly as it turned out, Bediuzzaman warned Sabahaddin Bey that the idea of decentralization and "its nephews" the political clubs and organizations of the various minorities, would lead to autonomy, and "rending the veil of Ottomanism and constitutionalism", to independence and an army of small states. Bediuzzaman could not equate the breaking-up of the Empire, stirring up of discord, and destruction of the future with the patriotism and nobility of such a gifted and highly-educated person. As believers in God's Unity, they were charged with establishing unity and cultivating love of the nation. Islam was sufficient. Solutions should be sought within the framework of Islam.
Reflecting the attitude of many of the CUP and their followers in this period, there was a general air of laxity, excess, and carelessness in matters of religion. In the face of the circulation of many new ideas from Europe, this was coupled with uncertainty and confusion as to religion and its role. It is in this light that Bediuzzaman's enormous concern to address the intellectuals and to educate as many people as he could reach from all levels of society about the true meaning of Freedom, constitutionalism, and the vital role of Islam in progress should be seen.
Another open letter Bediuzzaman wrote was in December 1908 to Huseyin Cahid, the editor of the Tanin, the chief press organ of the CUP. He was at the same time one of their leading ideologues. An influential r proponent of cultural as well as material Westernization,