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.

The steady and unshakable îmân that arises from knowing all the matters of îmân at the degree of certainty through investigation and conforming those matters by action, and arises from studying the works, which give the lessons of tahqîqî îmân and which change taqlîdî îmân to tahqîqî îmân by being loyal to them. 

 

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, its explanation is in A Guide For Youth. One time, I was asked by my brothers serving me:

"For fifty days (now seven years have passed but the same state)1 you have not asked anything about this ghastly World War that caused turmoil in the globe of the world and is connected with the qadar of Islam; you have not been curious about it. Whereas some religious and ‘âlim people are leaving the jamâ’ah and the mosques and running to listen to the radio. We wonder is there any event greater than this? Or is it harmful to be preoccupied with it?"

I said as a reply: Life's capital is so few. The necessary works are so many. Like concentric circles one within the other, from the sphere of each man's heart and stomach, and the sphere of body and home, and the sphere of neighbourhood and town, and the sphere of country and land, and the globe of the earth and mankind to the spheres of living beings and the world, there are spheres one within the other. Each man may have a sort of duty in each of those spheres. But in the smallest sphere is the greatest, most important and permanent duty. And, in the largest sphere, there may be the smallest and temporary duty occasionally. According to this analogy — the largeness and smallness are inversely proportional —duties can be found. But the attractiveness of the largest sphere causes the necessary and important service to be abandoned in the small sphere and occupied with unnecessary, trivial and âfâkî2 matters. It destroys the capital of his life for nothing and kills his precious life on worthless things. And sometimes, the one who follows this war struggles with curiosity becomes a supporter of one side by heart. He approves of their dhulm and becomes a partner in their dhulm.

While the answer to the first point: Yes, an event greater than this World War and a case more important than the sovereignty over the face of the earth, such an event and such a case have been opened over the head of everyone and especially Muslims that if each man had the power and wealth of the Germans and English and if he has sense as well, he would spend all of it to win that single case without hesitation. Thus, as for the case, relying on the thousands of promises and pledges of the Owner and Absolute Master of the universe, one hundred thousand eminent ones of humanity and countless stars and guides (Murshid) of mankind have unanimously informed and some of them have seen by their eyes that in return for îmân, the case of winning or losing an eternal and perpetual field and property as broad as the earth ornamented with palaces and gardens has opened over the head of everyone. If they do not obtain the document of îmân soundly, they will lose. And in this age, many are losing the such case of them because of the epidemic of materialism. To such a degree that one ahl al-kashf and tahqîq during the sakârât witnessed that in one place out of forty deaths only a few won; the others lost. I wonder, if the sovereignty of the whole world was given to that man, can it recoup the case he lost? Since we know it would be pure lunacy to abandon the services which will make us win such a case and to abandon the duties which employ on that work a wondrous lawyer, who saves ninety per cent from losing that case, and to occupy ourselves with âfâkî3 trivia as though we were going to remain in the world eternally, we Risale-i Nur students have the conviction that if each of us had intelligence a hundred times more than what we have, we would use it only on this duty.

O, my new brothers in this calamity of prison! You have not seen the Risale-i Nur like my old brothers, who entered here together with me. Taking them and thousands of students like them as witnesses, I say and prove and have proved that it is the Risale-i Nur that causes ninety people out of a hundred to win such a great case and that gave to the hands of twenty thousand people in twenty years îmân al-tahqîqî, which is the surety, proof and warrant of that case being won, and has originated from the ma’nawî miraculousness of Al-Qur'an Al-Hakîm and that is the foremost lawyer of this time. Although these eighteen years, by deceiving some pillars of the government with their extremely cruel plots against me, my enemies and the zindiqs and materialists have sent us to prisons and dungeons in order to extirpate us in the past as now, in the steel fortress of the Risale-i Nur, they have been able to dispute against only two or three of the one hundred and thirty pieces of its equipment. That means it is sufficient to obtain it for those who want to retain a lawyer. Also, fear not, the Risale-i Nur cannot be banned; except for two or three, its important risales were circulating freely in the hands of the deputies and pillars of the Government of the Republic. InshâAllah, in order to make the prisons real reformatories, someday, fortunate governors and officials will distribute those Nûrs to the prisoners like bread and medicine.

The Eleventh Ray

 

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 irreligious 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 that 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 tasawwuf 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 at 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)