Dictionary / Arabic - Turkish Terminology

ÎMÂN AL-TAHQÎQÎ - ايمان التحقيقي


Literally: Tahqîq is a giving real existence. A holding to be real and true. An affirming. An ascertaining. An investigating. Verifying: investigation, verification. A proving by irrefragable proof. To ascertain, verify, investigate. Investigation about something being truth or not. Revealing the haqq or bâtil. Revealing the haqiqah. Investigating deeply, carefully and thoroughgoing.

Steady and unshakable îmân results from knowing and acting upon all the matters pertaining to îmân in the degree of certainty with the investigation, and studying the works, which give the lessons of tahqîqî îmân and change taqlîdî îmân to tahqîqî îmân by loyalty. 


“As tahqîqî îmân moves from ‘ilm al-yaqîn closer to haqq al-yaqîn it can no longer be eradicated. This was the judgement made by ahl al-kashf and tahqîq who have said: At the hour of sakarât, shaytan can cause uncertainty only in the mind (aql) by using its waswasa to bring doubts. Whereas this type of tahqîqî îmân does not remain with the mind (aql) alone. Rather, it spreads into the heart, the rûh, the sirr and settles in such subtle faculties that shaytan cannot reach them. Îmân of such people is preserved.

One path which serves to reach this level of tahqîqî îmân, is to reach the haqiqah through perfect walâyah, and with kashf and shuhûd. This is a special path for the very special khawass. It is to have îmân at the level of shuhûd.

The Second Path is an evidential and Qur’anic style which, from the perspective of îmân in the ghayb, derives from the faydh of the mystery of wahy. It is to confirm the haqiqahs of îmân through the union of the heart and the mind which reaches the degree of strength found in the level of haqq al-yaqîn, and at the level of ‘ilm al-yaqîn which reaches the degree of necessity and clarity. The elect students of the Risalet-un Nur can see that this second path is the foundation, basis, rûh and haqiqah of the Risale-i Nur. If others too look with fairness, they will see that the Risalet-un Nur shows that the paths contrary to the haqiqahs of îmân are at the degree of improbability, impossibility and inconceivability.” Kastamonu Addendum ( 25 )


“The Risale-i Nur is sufficient for the needs relating to the haqiqahs of Islam and leaves no need for other works. It is understood by decisive and numerous experiences that, the shortest and easiest way to save and strengthen îmân, and to elevate it to the level of tahqîqî îmân, is in the Risale-i Nur. Yes, instead of fifteen years, the Risale-i Nur shortens that path into fifteen weeks to achieve the level of true îmân. More than twenty years ago, this poor brother of yours was sometimes able to learn and comprehend in a single day, a complete volume with intense study. It is now close to twenty years that the Qur’an and the Risale-i Nur which comes from the Qur’an, have been sufficient for me. I have not needed a single book and have not referred to any other works. The Risale-i Nur contains diverse haqiqahs that for twenty years during the time of its writing, I have not felt the need to refer to other books. It is certainly expected that in your case, you will not need other books twenty times over.”  Kastamonu Addendum (87-88)


The Fourth Topic

Again, there is an explanation of this in A Guide For Youth. One time, I was asked the following question by the brothers who assist me:

"For fifty days now -and now seven years have passed {This refers to 1946}- you have asked nothing at all about this ghastly World War, which has plunged the whole world into chaos and is closely connected with the fate of Islam, nor have you been curious about it. Whereas some religious and ‘âlim persons are leaving the jamâ’ah in the mosques and racing to listen to the radio. Is there some event more momentous than the war? Or is it harmful in some way to be preoccupied with it?"

I replied to them: Life's capital is very little and the necessary work to be done is much. There are spheres one within the other like concentric circles, from the sphere of each man's heart and stomach, and that of his home and body, and that of the quarter in which he lives and his town, and his country and land, and the globe and mankind, to the spheres of animate beings and the world. Each person may have duties in each of those spheres, but the largest, most important and permanent of these are those in the smallest sphere. While his smallest and temporary duties may be in the largest sphere occasionally. There may be duties according to this analogy -the largest and smallest are in inverse proportion-. But because of the attractiveness of the largest sphere, it causes the person to neglect his important, necessary services in the small sphere, busying him with unnecessary, trivial, âfâkî1 matters. It destroys the capital of his life for nothing. It kills his precious life on worthless things. Sometimes, the one following curiously the struggles of the war comes to support one side by heart. He looks favourably on their dhulm, and becomes a partner in their dhulm.

The Answer to the first point: Yes, an event more momentous than this World War and a case more important than that of world supremacy over the face of the earth has been opened over the heads of everyone and especially Muslims, so that if everyone had the wealth and power of the Germans and English and sense as well, they would without hesitation spend all of it to win that single case. The case is this: relying on the thousands of promises and pledges of the universe's Owner, Who has disposal over it, hundreds of thousands of the most eminent of mankind, and uncounted numbers of its stars and murshids, have unanimously given news -and some of them have actually seen- that for everyone the case has opened by which they may either win, in return for îmân, or lose, eternal and perpetual properties and fields as broad as the earth ornamented with palaces and gardens. If they do not secure the document of îmân, they will lose. And this age, many are losing the case because of the plague of materialism. One of the ahl al-kashf and tahqîq observed in one place that out of forty people who died, only a few won in sakârât; the others lost. Can anything take the place of that lost suit, even rule over the whole world?

Since we Risale-i Nur students know it would be pure lunacy to give up the services which will win the case and abandon the wondrous lawyer who saves ninety per cent from losing it and the duties which the lawyer employs us in, and become involved with âfâkî2 trivia as though we were going to remain in the world forever, we are certain that if each of us had intelligence a hundred times greater than what we have, we still would use it only on this duty.

My new brothers here in this calamity of prison! You have not seen the Risale-i Nur the same as my old brothers, who entered here together with me. Citing them and thousands of students like them as witnesses, I say, I prove, and have proved, that it is the Risale-i Nur that wins that supreme case for ninety people out of a hundred, obtains for them îmân tahqîqî which is the document and warrant that has won the case for twenty thousand people in twenty years. It has proceeded from the ma’nawî miraculousness of Al-Qur'an Al-Hakîm and is the foremost lawyer at this time. Although these eighteen years my enemies and the zindiqs and materialists have duped some members of the government with their exceedingly cruel plots against me, and have had us sent to prison and dungeon to have us done away with - in the past as now, they have been able to cause harm to only two or three of the one hundred and thirty pieces of equipment in the steel fortress of the Risale-i Nur. That means, to obtain it is sufficient for those who want to engage a lawyer. Also, fear not, the Risale-i Nur cannot be banned! With the exception of two or three, its risales are circulating freely among the deputies serving the Government of the Republic, and its leaders. Inshallah, at some time happy governors and guards will distribute those nûrs to the prisoners, like bread and medicine, and so make the prisons into truly effective places of reform.” The Rays ( 223-224 )


“The Risale-i Nur transforms taqlîdî îmân to tahqîqî îmân – it strengthens îmân – thereby providing happiness in both worlds and provides a favourable end (husn al-khâtimah) in this one. It has also silenced the greatest irreligous philosophers.

One of the features of the Risale-I Nur is this: Unlike other ‘Ulamâ of Kalâm, it doesn’t explain the negatives of the people of dhalâlah. Instead, it gives only a positive lesson and it cures without opening a wound. In this respect the Risale-i Nur destroys wahm and waswasas; it answers the questions that come to mind which beg for an explanation; it silences the nafs and it answers by evidence and conviction to the heart.

The Risale-i Nur enlightens both the mind and the heart, while also subjugating the nafs. For this reason, the people studying at formal schools and the people of philosophy who utilise only their mind, as well as those on the path of tasawwuf who utilise only their heart, are all embracing the Risale-i Nur.

Those who study formally at schools and the people of philosophy come to the realisation that true enlightenment can only exist if the nûr of mind and heart are fused. To only utilise the mind, limits the mind to only what it sees. This is a state which results in a person trying to fly with a single wing who is convicted to fall.

A sincere person from among the people of tassawuf comes to the understanding that this time is nothing like the former. And at a time like this one needs to travel on a Qur’anic path that will have them arrive to the haqiqahs by utilising both mind and heart and to take flight with these two wings (zuljanahayn).{ People who traverse in a ma’nawî journey for seventy or eighty years and reach the rank of being Qutb and Gawth, come to a point and say, “This is the final destination, one cannot go further.” The people who have read the Arabic “Al-Mathnawi al-Nûrî” admit that, with the path he found from the Qur’an, through ‘ilm Bediuzzaman has gone further than those ranks. An attentive person of ‘ilm who read this great work in Arabic said: “However much we can learn from this book which has great depth and contains subtle and lofty haqiqahs, it is of huge benefit.”}

The people of the madrasa who have been awakened come to the understanding that, the result of fifteen years of studying îmân and Islam in the style of the madrasa in the former times, can be attained by studying the Risale-i Nur for fifteen weeks. Our Ustadh states the following: “A person who for one year reads the Risale-i Nur through understanding and accepting can be an important ‘âlim who has haqiqah in this time.” Biography (762-763)

1 (Pertains to the universe and the events contained within it. The valueless words and matters.)

2 (Pertains to the universe and the events contained within it. The valueless words and matters.)

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