What is the definition of îmân?

What is the definition of îmân?
You define îmân as in the following:
“Îmân itself is, without consulting mind, experience or philosophy, to confirm, to believe the facts which Muhammad (‘alaihis-salâm) 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. Îmân is to believe for certain in the six tenets of belief in the Âmantu. For when the pious are exalted in the Qur’ân al-karîm, it is purported, ‘They believe in the Unseen.’”
This definition contradicts the Qur’ân, and is contrary to the 62th âyat of Sûrat-ul-Baqara. Îmân is to have belief only in Allahu ta’âlâ and the Last Day. This definition has nothing to do with Muhammadî path, either.
ANSWER
The term Muhammadî is not appropriate. This term belongs to orientalists and missionaries who do not believe in our Master the Prophet’s prophethood and who allege that the Qur’ân is not the Word of Allah but the Word of Muhammad (‘alaihis-salâm). Are the principles that must be believed in highlighted only in the 62th âyat of (sûra) Baqara? Why are you drawing a veil over other âyats? However, in this way, you cannot hide the truth. Îmân is not to have belief only in Allah and in the Last Day. In fact, îmân is to have belief in all six tenets of belief in the Âmantu. What is praised in the 3rd âyat of Sûrat-ul-Baqara is to believe in the ghayb, that is, to believe in the Unseen. Likewise, the six tenets of belief requires believing in the Unseen because we have not seen any of them with our eyes.

Do you know how Hadrat Abû Bakr as-Siddîq (radiy-Allahu ta’âlâ ‘anh), the highest and the most auspicious of all human beings after prophets, was promoted to this high grade and earned the epithet of “Siddîq”? The reason for his receiving this honor is his saying with his heart, “Every word Allahu ta’âlâ reveals is true, and every word declared by His Prophet is true.” These words of his bewildered the disbelievers, and being at a loss, they said, “How amazing! Verily, Muhammad bewitched Abû Bakr because he believes and confirms His (Muhammad ‘alaihis-salâm) ascent to the Mi’râj in a moment.”

Our Master the Prophet explained “îmân” by clarifying the following âyats concerning the belief:
(Îmân is to have belief in Allah, 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 and that good (khair) and evil (sharr) are from Allah, 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]

The three âyats above communicate that whatever comes upon humanbeings 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.” Why do these people 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.