What is îmân?

Question: What is îmân?
Îmân means believing in the six fundamental principles of faith (Âmantu) along with all the commandments and prohibitions revealed to Muhammad (‘alaihissalâm) by Allahu ta’âlâ and delivered by him to us, and stating this belief with the tongue.
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The six fundamental principles of faith (Âmantu) are as follows:
Âmantu bi’llâhi wa malâ’ikatihî wa kutubihî wa rusulihî wal-yawm-il-âkhiri wa bil-qadari khairihî wa sharrihî minallâhi ta’âlâ walba’thu ba’d-al-mawt haqqun ash-hadu an lâ ilâha illallâh wa ash-hadu anna Muhammadan ’abduhu wa Rasûluhu.
[That is, I believe in Allah, in His angels, in His books, in His prophets, in the Day of Resurrection and Judgement, and in qadar and that good (khair) and evil (sharr) are from Allah. I bear witness that there is no one but Allah worthy of worship and I bear witness that Muhammad (‘alaihissalâm) is His human slave and His last Messenger.]

Îmân itself is, without consulting mind, experience or philosophy, to confirm, to believe the religion which Hadrat Muhammad communicated as the Prophet. If one confirms them because they are reasonable, one has confirmed mind, not the Prophet. Or one will have confirmed the Messenger and the mind together, in which case the Prophet has not been trusted completely. When confidence is incomplete, there is not îmân. Allahu ta’âlâ purports in the third âyat of Sûrat-ul-Baqara: “They believe in the Unseen [they believe in everything My Prophet communicates, even though they do not see it]. His Messenger, too, declares, “There is no one more corruptive than he who measures the religion [religious knowledge] with his mind” (Tabarânî).
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If one who does not believe in the effects of “evil eye” says, “Today science explains that rays that are invisible to the eye effect tasks in many fields. For example, we can operate our TVs, radios, and cars by using a remote control machine. For this reason, from now on, I believe that the rays coming out from eyes may cause damage,” this reasoning will have no worth then because this person does not believe in what the religion communicates, but in the rays streaming from a remote control machine. Or one believes in both the rays and the Prophet. In other words, one believes them on account of the fact that science accepts the existence of the rays and that one bears witness to the effects of them, which is not îmân in either case. It is necessary for us to believe all the rules of the religion, even if science cannot prove them and even if we cannot see their benefits and harms with our eyes. The real belief is to believe in the Unseen, that is, to believe in something without seeing it. After you have seen it, it is not îmân any more. In fact, it will be a confession of what you have seen. What is praised in the 3rd âyat of Sûrat-ul-Baqara is to have îmân in the ghayb, that is, to believe without seeing. Likewise, the six fundamental principles of îmân necessitate having belief in the ghayb because we have not seen any of them with our eyes.
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Our Master the Prophet explained the îmân by clarifying the following âyats concerning the belief:
(Îmân is to have belief in Allahu ta’âlâ, in His angels, in His books, in His prophets, in the Last Day [that is, to have belief in the Day of Qiyama, Paradise, Hell, Judgement, and Mîzân] in qadar andthat good (khair) and evil (sharr) are from Allahu ta’âlâ, and in death and Resurrection. It is to bear witness that there is no ilâh except Allah and that I am a human slave and Messenger of His.)[Bukhârî, Muslim, Nasâî]

It is purported in the Qur’ân al-karîm:
(The real piety is to believe in Allah, in the Last Day, in His angels, in His books, and in His messengers.) [Sûrat-ul-Baqara 177]

(They believe in the Unseen [they believe in Allah, angels, the Doomsday, Paradise and Hell, even if they do not see them].) [Sûrat-ul-Baqara 3]

(They believe in that which is revealed to you and that which was revealed [other Divine Books] before you. They have belief in the Hereafter.) [Sûrat-ul-Baqara 4]

Having belief in Allah, in the Last Day, in His angels, in His books, in His prophets, and in the Unseen is declared in the above-mentioned three âyats.

(Allah knows what they did and what they will do.) [Sûrat-ul-Baqara 255]

(No one can die without Allah’s permission.) [Sûrat-u Âl-i ‘Imrân 145]

(Only Allah decrees the time of death.) [Sûrat-ul-An’âm 2]
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The three âyats above communicate that whatever comes upon human beings is by Allahu ta’âlâ’s Will and so indicate that one must believe in qadar.

(If any good reaches them, they say, “This is from Allah,” but if any evil reaches them, they say, “This happened because of you.” Say: “All things are from Allah.” What is wrong with these people that they do not understand any word?) [Sûrat-un-Nisâ 78]

The âyat above notifies us of the fact that good and evil are from Allahu ta’âlâ.

(Muhammad (‘alaihis-salâm) is the Messenger of Allah and the last of the prophets.) [Sûrat-ul-Ahzâb 40]

This âyat states that Hadrat Muhammad is the Prophet of Allahu ta’âlâ.