Proclaiming the divinity and unity of the universe's Creator, which was the sole mission of all the revealed scriptures and all the prophets, and proving this with scholarly, logical, and philosophical arguments.
Does this mean Ustad was concerned also with logic, philosophy, and modern science?
Yes, so long as logic and philosophy were reconciled with the Qur'an and served truth and reality, Ustad was the greatest logician and most sagacious philosopher. The most brilliant proofs and certain arguments he used in proving his sacred, universal cause were the modern sciences, which every passing day proclaim more powerfully that the Qur'an is God's revealed Word.
In any event, in so far as' philosophy means 'wisdom,' all works that attempt to prove the attributes of the Necessary Existent are the greatest wisdom and their authors the greatest sages.
Thus, since Ustad followed such a scholarly path, that is, he followed the Qur'an's luminous path, he was honoured with saving the belief of thousands of university students. He possesses numerous other qualities, scholarly, literary, and philosophical, which God willing I shall describe with examples in an independent work. Success is from God alone.
• His Sufi Front
I once asked a Naqshbandi shaykh, a great scholar who tried to follow the Illustrious Prophet (PBUH) in all his actions:
"What's the reason for the tension between the 'ulama and the followers of Sufism?"
He replied: "The 'ulama are the heirs of the Noble Prophet's knowledge and the Sufis are the heirs of his actions. That is why one who is heir to both is called 'Dhu'l-Janahayn' of the Possessor of Two Wings. The purpose of the Sufi way is to act resolutely in accordance with the Prophet's conduct and morality, and being purified, to become annihilated in God's pleasure. Doubtless, those who rise to this elevated level are the people of reality. That is, they have attained to the aim desired and sought by the Sufi way. But because it is not easy for everyone to do this, specific rules were laid down. In short: the Sufi way is one circle within the circle of the Shari'a. One who departs from the Sufi way, departs from the Shari'a; but, I seek refuge with God, one who departs from the Shari'a, departs for everlasting perdition.
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.