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Shaykh al-Islam Ibn Taymiyyah said: “Religion must necessarily consist of both statements and actions. It is impossible for a man to be a believer in Allah and His Messenger in his heart, or in his heart and upon his tongue, while performing no outward deeds whatsoever, fulfilling none of the outward obligations—neither prayer, nor Zakah, nor fasting, nor any of the other obligatory acts.” The great scholar Hafiz al-Hakami said: “It is impossible for the limbs to be devoid of submission through outward actions while the actions of the heart are firmly established.” Imam al-Shafi‘i narrated a consensus that: “Faith consists of statements, actions, and intentions. None of these three can suffice in place of the others.” Al-Ajurri also narrated a consensus that: “Faith consists of knowledge and affirmation in the heart with certainty, statements of the tongue, and actions of the limbs. A person cannot be a believer except through these three components. None of them can suffice in place of the others.” Imam al-Muzani said: “There is no faith without actions, and there are no actions without faith.” It was narrated from al-Nu‘man ibn Bashir that the Prophet ﷺ said: “Indeed, there is a piece of flesh in the body which, if it is sound, the entire body will be sound; and if it is corrupt, the entire body will be corrupt. Indeed, it is the heart.” — Sahih al-Bukhari (52) and Sahih Muslim (1599) Shaykh al-Islam Ibn Taymiyyah said in Majmu‘ al-Fatawa (Vol. 7, p. 595): “What has been transmitted from the Companions, the leading scholars of the Tabi‘in (Successors), and the majority of the Salaf—and this is the position of Ahl al-Hadith (the scholars of Hadith) and that which is attributed to Ahl al-Sunnah—is that Iman (faith) consists of statements and actions; it increases and decreases. It increases through obedience and decreases through disobedience, and it is permissible to make an exception when affirming one’s faith.” الحديث بالعربية عن أبي هريرة رضي الله عنه، عن رسول الله ﷺ قال: «إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَتْ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ، فَإِذَا هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ سُقِلَ قَلْبُهُ، وَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُوَ قَلْبَهُ، وَهُوَ الرَّانُ الَّذِي ذَكَرَ اللَّهُ: ﴿كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ﴾» English Translation The Messenger of Allah ﷺ said: "When a servant commits a sin, a black dot is placed upon his heart. If he refrains from the sin, seeks forgiveness, and repents, his heart is polished clean. But if he returns to the sin, the blackness increases until it covers his heart. This is the Rān (covering) which Allah mentioned: 'No! Rather, the stain has covered their hearts because of what they used to earn.'" Reference: Jāmiʿ al-Tirmidhī (3334), Sunan Ibn Mājah (4244). Grading: Al-Tirmidhī classified it as Hasan Sahih. #islam #hadith #muslim #sunnah #Aqeedah
