Kufr can occur with action alone

Dr Shaykh 'Alawi Saqqaf has written a Risalah entitled "Tawassut wal Iqtisad fi Anna Kufra yakunu bil Qawl awil Fi'l Awil I'tiqad” showing that Kufr can occur with by speech, action or creed.

And this Risalah has been introduced by Shaykh Ibn Baz who send its publication is beneficial for Muslims.

Dr Saqqaf quoted many sayings from the Salaf and Ahlus Sunnah, and also from Ash'aris and Maturidis as although they have some Irja, yet they said some words that are true.

Here are some quotes from this great book:

Abu Thawr said : "And if he says : The Messiah (Prophet ‘Isa (aley salam) is Allah and rejects a matter of Islam and says : "My heart does not believe in anything of that (what I said)" then he is Kafir with manifestation of that and he is not a Mumin" (“Shar Usul ul-I'tiqad” of Al-Lalika'i v 4 849 Dar Taybah)
Ishaq ibn Rahawayah said : "Among those upon which they have agreed for their Takfir and they judged them as they judged the rejector (Jahid) is the believer that believes in Allah (Ta'ala) and in what came from Him, then he kills a Prophet or helps in his killing and even if he affirms (Kana Muqirran) and says : killing prophets is Haram, then he is Kafir, and the same for the one who insults a Prophet or refute on him his saying without Taqiyah and fear (meaning Ikrah)" (“Ta'zim Qadr As Salah”)

Imam Ishaq also said : "The Muslims agree that the one who insults Allah or insults the Prophet (saw) or removes (Dafa'a) something that Allah ('Aza wa Jalla) has revealed or kills a Prophet among the Prophets of Allah, then he is Kafir even if he affirms (wa in kana Muqirran) all that Allah has sent" (“Sarim ul Maslul” of ibn Taymiyah)

One of the greatest Shafi’i scholar An-Nawawi said : "Things breaking Islam and it comes sometimes with saying that is Kufr and sometimes with actions, and actions making Kufr obligatory are those who come with intended clear mockery of religion such as prostration to idols or sun, or throwing the Mushaf in filthy places and magic that includes worship of sun or similar to that. The Imam said : In some notes of my Shaykh (it is said) that action by itself (bi Mujarradihi) is not Kufr and he said : This is a great mistake from the Mu'aliq and I mention them to warn from his mistakes and apostasy comes from saying that is Kufr, whether it happened with belief or 'Inad or mockery" (“Rawdat ut Talibin”)

Ibnul Humam Al-Hanafi said : "The one who mocks with words of Kufr becomes an apostate even if he does not believe because of Istikhfaf (belittlement), and it is as Kufr of 'Inad, and words with which one becomes Kafir are known in Fatawa" (“Fath ul Qadir”)

ibn Nujaym Al-Hanafi said in Bahr ur Raiq : "And the conclusion is that one who speaks with words of Kufr by mockery or playing becomes Kafir for all and their is no consideration to his belief as it is affirmed by Qadhi Khan in his “Fatawa” and the one who speaks by mistake or under Ikrah then he is not Kafir for everyone, and the one who speaks knowing and on purpose is declared Kafir by everyone"

Ibn Hazm Az-Zahiri said :

“As for their saying (Murjiyah) that insulting Allah (Ta’ala) is not Kufr and then same for insulting the Messenger of Allah (saw) then it is a mere claim because Allah (Ta’ala) said : “They swear by Allah they did not say and they have indeed said words of Kufr and have done Kufr after their Islam” (Tawbah 74)

So Allah (Ta’ala) said with Nass (clear text) that there are among words are some that are Kufr…

And He said : “Say : Of Allah and His signs and His Messenger were you making fun ? Do not find excuses you have indeed committed Kufr after your Iman…” (Tawbah 65-66)

So He (Ta’ala) declared with a Nass that making fun of Allah (Ta’ala) or His Ayat or a Messenger among His Messengers is Kufr expelling from Iman and He (Ta’ala) did not say about that : “I know that there is in their heart Kufr” rather He declared them Kufar by the mockery itself and the one who says other than that has attributed to Allah what He did not say and has lied on Allah (Ta’ala)” (“Fasl fi Milal”)

Ibn Hazm answered the claim of the Murjiyah about the verse “Except the one whose chest is open to Kufr” (Nahl 106) and their trying to reduce Kufr to belief

“And the saying of Allah “Except the one whose chest is open to Kufr” is not on what they thought about belief of Kufr only, but everyone who speaks words that are ruled by Ahlul Islam with Hukm of Kufr without being a reader (of these words like one reads in Quran sayings of Jews and Christians) or being witness or quoting them or forced (to say them) then his chest has open to Kufr, meaning he opened his chest for accepting the Kufr forbidden to say for the people of Islam and people of Kufr and it is the same if they believe in it or do not believe in it, because this actions is from declaration of Kufr without the permissible forms in his intention (reading, quoting, being forced to, being witness) and it is opening of his heart for that (saying), so their justification with this verse has become void (Batil) and Tawfeeq is from Allah (Ta’ala)” (“Fasl fi Milal”)

Al-Bazdawi Al-Hanafi said : “Making fun with apostasy is Kufr not because of what he made fun but because of making fun by itself…and making fun with words of Kufr is istikhfaf (belittlement) of religion of Truth so he becomes apostate by itself…”

Ibnul ‘Arabi Al-Maliki said about verse of mocking the Ayat of Allah : “And it is not free that they said this out of seriousness or by joke, and however of both it is Kufr because joke with Kufr is Kufr, and there is no difference about this between the community”

And Al-Qurtubi mentioned ibnul ‘Arabi’s saying approving it.

Fakhr ud Din Ar-Razi said in Tafsir of the same verse : “Mockery of the religion in whatever form is Kufr in Allah…secondly it shows falsehood of the one who says that Kufr does not come except with the actions of the heart”

Ibn Qudamah said : “The one who insults Allah (Ta’ala) becomes a Kafir whether he was joking or was serious and the same for the one mocking Allah (Ta’ala) or His Ayat or his Messengers or His books” (“Al-Mughni”)

At-Taftazani Al-Hanafi said : “The one joking with apostasy becomes apostate with the joke by itself and not with what he made fun of because of what is in it of Istikhfaf of religion…and there is answer in it on what is said that apostasy comes only with change of creed, and joking negates it because lack of acceptation of Hukm” (“Sharh Talwih”)

Az-Zarkashi Ash-Shafi’i said : “The one who spoke with words of Kufr joking and he did not intend Kufr (meaning he did not desire Kufr, yet intended the action of Kufr), becomes Kafir” (“Al-Manthur fi Qawaid Fiqhiyah”)

As-Suyuti said : “Apostasy is breaking Islam with intention (Niyah) or saying of Kufr or action whether he said that joking or with ‘inad or with creed (I’tiqad)” (“Jawahir ul ‘Uqud”)

As-San’ani said : “Fuqaha have affirmed in books of Fiqh in chapter of apostasy that the one who speaks with words of Kufr becomes Kafir even if he did not mean its meaning (without belief in words of Kufr he said)” (“Tathir ul I’tiqad”)

Ash-Shawkani said : “And these leaders come with a lot of words of Kufr and they say they are Jews, they would do this and they would do that and (they become) apostate sometimes with saying and sometimes with actions and they perceive it not” (“Dawa ul ‘Ajil”)

Ibn ‘Abidin Al-Hanafi said in “Rad ul Muhtar” : “Chapter apostate : His saying (one who jokes with words of Kufr) meaning he spoke them with his choice without intending its meaning (without belief of what he was joking)…same as prostrating to idol or throwing Mushaf in filthy places then he becomes Kafir even if he is Musadiq (has Tasdiq of heart in Islam, declares Islam to be truth)”

Shaykhul Islam Ibn Taymiyah said : “These people who affirm the saying of Jahm and Salihi, they have affirmed that insulting Allah and His Messenger and talking with trinity and all words from words of Kufr, it is not Kufr in Batin but it is a Dalil (proof) in Zahir on the Kufr and it is possible that this man insulting is in Batin cognizant of Allah and Muwahhid believer in it, and when proof is established on them with Nass (texts) or Ijma’ that this one is Kafir in Batin and Zahir, they say : This leads that this (insult) necessitate At-Takzib Al-Batin (interior denial) and Iman necessitate absence of this (insult). It is said to them: with us are two known matters

First of them: Known with necessity of the religion.
Second: Known with necessity in our selves after reflection

As for the first, we know that the one who insults Allah or His Messenger freely without any compulsion, rather spoke with words of Kufr freely without anyone forcing him, and the one who mocks of Allah and His Ayat and His Messenger then he is Kafir in Batin and Zahir.

And the one who says that such a person in Batin can be believer in Allah and he is only Kafir in Zahir, then he has said a saying known with Fasad by necessity of the religion.

Allah has indeed mentioned words of Kufar in the Quran and ruled them with their Kufr and their deserving punishment with that, and if their sayings of Kufr were in level of witness of Shuhood on them or level of Iqrar in which the one doing Iqrar can be mistaken, Allah did not make then from people of Wa’id (promised with punishment) with Shahadah that can be truthful or can be a lie, and it was appropriate (otherwise) that He did not punish them except with condition of truthfulness of Shahadah, and this is like His Saying Ta’ala “Have committed Kufr those who said Allah is third of three” “Have indeed committed Kufr those who said that Allah or Masih ibn Maryam”

(Ibn Taymiyah is saying that Allah ruled them Kufar because of their saying, and he did not add condition that they should have sidq (truthfulness) in what they say, so just by saying these words with purpose one becomes Kafir, else Allah would say those who believe Allah is third or son of Maryam are Kufar, those who lie in saying that are not Kufar)

As for second : If the heart is believer in Sidq (truthfulness) of the Messenger, and that he is Messenger, and is lover of the Messenger of Allah respecting him, this would prevent him from cursing him or insulting him, this cannot be conceived from him except with some kinds of Istikhfaf of him or of his Honour, and it is known from this that belief only that he is truthful is not Iman except with his love and respect in the heart” (“Majmu’” 7/557-558)

Ibn Taymiyah also said :

“His Saying : “Anyone who, after accepting Faith in Allah, utters Unbelief, – except under compulsion, his heart remaining firm in Faith – but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty. This because they love the life of this world (Duniya) better than the Hereafter: and Allah will not guide those disbeliever people. Those are they whose hearts, ears, and eyes Allah has sealed up, and they take no heed. Without doubt, in the Hereafter they will perish.” (Nahl 106-109)

He (Ta’ala) mentioned that they deserved Wa’id (promise of punishment) because of that (preference of Duniya over hereafter). And it is known that chapter of Tasdiq and Takzib and knowledge and ignorance is not the chapter of love and hate, and these people (Murjiyah) say that they only deserved Wa’id because of Zawal (disappearance) of Tasdiq and Iman in their hearts, and if it is so then its cause can be love of Duniya over hereafter and Allah (Subhanahu wa Ta’ala) has made preference of Duniya over hereafter the basis making loss wajib. And preference of Duniya over hereafter can be with knowledge and Tasdiq that Kufr will harm in hereafter and that they will not have any share in the hereafter.

And Also because He (glory to Him) made exception of the compelled from being among the Kufar, and if Kufr was only with Takzib (denial) of heart or its ignorance then the one compelled would not be given exception from that, because compulsion on this is impossible, so it is known that speaking with Kufr is Kufr except in case of Ikrah (compulsion).

And His saying : “but such as open their breast to Unbelief” meaning preference of Duniya over hereafter, and from this is the saying of the Prophet (saw) : “The man will be believer in the morning and Kafir in the night, and he will be believer in the night and become Kafir in the morning, he sells his religion from exchange of Duniya” (Muslim), so the one who speaks without Ikrah, he does not speak except his chest is open for that.” (“Majmu’” 7/561-599)

And Ibn Taymiyah said : “And if it is said “Allah said : “but such as open their breast to Unbelief” it is said : this is in accordance with its beginning because the one who does Kufr without Ikrah then he has opened his chest for Kufr, otherwise the beginning of the Ayah will oppose its end, and if the meaning of the one who committed Kufr is the one who opens his chest, this can be without Ikrah, He would not have made exception of the compelled only, but it was Wajib to make exception of the compelled and the non compelled when his heart is not opened ( to Kufr), and when he talked words of Kufr freely he has then opened his chest for that and it is Kufr. And this is shown by His saying (Ta’ala):

“The Hypocrites are afraid that a Sura should be sent down about them, showing them what is (really passing) in their hearts. Say: "Mock ye! but verily Allah will bring to light all that ye fear (should be revealed)." If you ask them, they declare "We were only talking idly and in play." Say: "Was it at Allah, and His Signs, and His Messenger, that you were mocking?" Make no excuses: ye have committed Kufr after your Iman. If We pardon some of you, We will punish others amongst you, for that they are in sin.”

So He has informed that they are committed Kufr after their Iman with their Saying : We have spoken with Kufr without belief in it, but we were joking and playing. And He made clear that mockery of Ayat of Allah is Kufr, and this cannot be except for someone who opened his heart for these words, and if there was Iman in their Heart, it would have prevented them from these words.” (“Majmu’” 7/220)

Ibn Taymiyah said in his famous “Sarim ul Maslul”: “The one who says with his tongue words of Kufr without any need on purpose knowing that they are words of Kufr, then he commits Kufr with that in Zahir and Batin, and because it is not permissible to say : In Batin it is possible he is believer, and the one who says that Maraqa minal Islam.

Allah (glory to him) said : “Anyone who, after accepting Faith in Allah, utters Unbelief, – except under compulsion, his heart remaining firm in Faith – but such as open their chest to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Punishment”

And it is known that it is not meant by Kufr here belief of heart only (I’tiqadul Qalb faqat), because the man is not compelled on that, and the one compelled was exempted, and it was not meant the one who says and believes (altogether) (Qala wa’taqada), because the one exempted is the compelled and he is not compelled on belief and saying (altogether) , one is only compelled on saying only.

It is known that the one intended (here) is the one who speaks with words of Kufr and there is wrath of Allah on him and a dreadful punishment and he is Kafir with the exception of the one compelled and his heart is still on faith, but those whose chest open for Kufr among compelled, they are Kafir as well, so the one who speaks with Kufr becomes Kafir except the one compelled and he says on his tongue words of Kufr and his heart remains firm on Iman. And Allah said about the people mocking : “Do not find excuses you have committed Kufr after your Iman.”

And Ibn Taymiyah said also in “Sarim ul Maslul” : “The one who insults Allah or insults His Messenger has become Kafir in Zahir and Batin, and it is the same whether he believed that it is Haram or he was considering that Halal for him or was neglectful of his creed (kana Zahilan ‘an I’tiqadihi), this is the Madhab of Fuqaha and Ahlus Sunnah saying that Iman is saying and action…so it is transmitted from Ash-Shafi’i that he was asked about making fun of something from Ayat of Allah (Ta’ala) and he said : he is Kafir and he took Dalil from Allah’s saying (Ta’ala) : “Say: "Was it at Allah, and His Signs, and His Messenger, that you were mocking?" Make no excuses: ye have committed Kufr after your Iman”

And the same our companions and others said : the one who insults Allah becomes Kafir and it is the same whether he was joking or was serious because of this verse and it is the truth with certainty…

And it is obligatory to know that the saying that Kufr of the one insulting in fact is because of his considering Halal for him to insult is a big mistake that is rejected and a serious error…and this for many reasons…

Fourth reason : because if the Mukafir (thing causing Takfir) is the creed of being Halal, then there is nothing in insult showing that the one insulting believes (that to be) Halal, so he should not be declared Kafir and specially when he says : I believe that it is Haram, I only say that out of Ghayz and stupidity or joking and playing, as the hypocrites said : “We were joking and playing” as the one says : I have done calumny of him or lied on him playing and joking, and if it is said they (insulting or mocking) are not Kufar then it is against the clear text of the Quran, and if it is said they are Kufar then it is Takfir without the thing making it Wajib as he did not make insulting by Itself Mukafir ( Lam Yaj’al nafsa Sabbi Mukafiran)…”

End of quotes from Dr ‘Alawi As-Saqqaf

At-Tahawi said in point n° 61 of his “Tahawiyah” : "The slave does not leave Islam except by Juhud (rejection) of what made him enter it (meaning Shahadah)"

Ibn Baz criticised this point saying : "One can come out of Islam without Juhud with a lot of reasons that scholars have explained in chapter ruling of apostate, among this his Ta'n (criticism) on Islam, or on the Prophet, or he mocks Allah, His Prophet or His book, or anything from His law, because of His saying : "Say : Of Allah and His Prophet did you mock ? do not find excuse you have committed Kufr after your faith" (Tawbah 65-66)

And among this his worship of statues and idols, or his calling dead…and all these actions take him out of Islam by consensus of people of knowledge, and they are not from Masail of Juhud (rejection), and their proofs are known from Kitab and Sunnah, and their are other Masail with which a Muslim becomes Kafir, and they are not called Juhud (rejection), and scholars mentioned them in chapter of ruling of apostate, wa Billahi Tawfeeq"

Eman is not possible without any action

Here are clear words from Shaykh ul Islam ibn Taymiyah saying that Iman being possible with no action is the Madhab of Murjiyah in his “Majmu Fatawa” v 7 p 621

"It has become clear the religion, it is necessary to have in it actions, and it is impossible that someone can be Mumin in Allah and His Messenger in his heart, or in his heart and on his tongue, and he does not accomplish Zahir obligations, no prayer, no Zakat, nor Syam or others from obligations…So the man cannot be Mumin in Allah and His Messenger with absence of anything from obligations that Muhammad is particular for making obligatory. And the one who says of production of Iman Al-Wajib without any actions from obligations, whether he considers these obligations Lazim to it or Juzz from it, and this dispute is Lafzi (of words), then he is mistaken with a clear mistake, and this is the innovation of Irja…"

Shaykh Bakr Abu Zayd quoted in his book “Dar ul Fitnah”

“Shaykhul Islam Ibn Taymiyah (rah) said in his “Fatawa” 7/209 : Imam Ash-Shafi’i (rah) said : There was Ijma (consensus) between Sahabah and Tabi’is after them, and those who reached them and they said : Iman is speech, action and intention, and one of the three is not sufficient (la yujzi) without the other”

Here is a Risalah of Shaykh 'Isam ibn Abdillah As-Sinani, who is a teacher of Shari'ah and Usul Din in Qassim, and his among foremost students of ibn ‘Utheymin.

This Risalah "Aqwal Zawil 'Irfan fi annal A'mal Al Jawarih Dakhlilatun fi Musama Al Iman" has been checked and approved by Shaykh Al-Fawzan.

http://saaid.net/book/open.php?cat=1&book=171

And in this book the author quotes Ibn Taymiyah in many places clarifying the belief of Ahlus Sunnah on necessity of Jinnsul 'Amal (category of action), as well as ibnul Qayem, Ishaq ibn Rahawaiyah, Al-‘Ajuri, ‘Ubayd ibn Qassim As-Salam, At-Tabari, ibn Battah, Hafiz Al-Hakami, Muhammad ibn Abdil Wahab, Ibn Baz, Dr Aman Jami, and many others scholars.

And Shaykh Al-Fawzan even commented on one Fatwa of his Shaykh Ibn Baz on Jinns ul 'Amal being necessary for all Salaf.

And the author made it clear that scholars having said that actions are Shart Kamal (a condition of completion) and Tarik Jinnsul 'Amal (the one who leaves the category of actions) is not Kafir, then they are not Murjiyah, as the one who are Sunni Salafi and if they agree with Ash'ariya on one point they are not Ash'ari…

But he clearly said that their belief is contradictory with Ahlus Sunnah and is a mistake that should not be followed. One should not say that Jinns ul A’mal is not Wajib for authenticity of Iman and that actions are Shart Kamal, condition of completion.

And the author quoted from Lajnah's Fatwa on Ahmad Az-Zahrani that he should not follow Zalat of scholars.

As-Sinani gave in his Risalah the following quotes

Ibn Taymiyah quoted in his “Fatawa” 7/171 Sahl ibn Abdillah At-Tustari saying "When Iman is without action it is Kufr."

Ibn Taymiyah said in his “Fatawa” 7/221 : "The Quran made it clear that Iman of heart necessitate (Yastalzimu) Zahir action according to it…and He negated Iman from those who turn away (Tawala) from obedience to Prophets."

Ibn Taymiyah quoted Abu Talib Al-Makki about Iman in his “Fatawa” 7/333 : "The one whose belief is Iman in Ghayb and he does not act on Ahkam of Iman and Shara’i of Islam, then he is Kafir with Kufr with which Tawhid is not established…"

Ibn Taymiyah said in his “Fatawa” 7/611 : "And it is impossible that the man is believer with established Iman in his heart that Allah has obligated prayer, Zakah, Syam, Hajj, and he lives all his life not doing one Sajdah to Allah, nor any fast in Ramadan, and does not give Zakah, and does not do Hajj, this is impossible, and this can only be done with hypocrisy in heart and Zandaqah, not with Sahih Iman, this is why Allah described the Kufar with refusal to do Sajdah, as His saying "When Allah will disclose his Saq, they will be called to Sujud and they could not do it…they were called to Sujud when they were healthy"

Ibnul Qayim said in “Fawaid” : "And a Batin which does not have Zahir is not sufficient (la Yujzi) except with excuse of 'ijz (incapacity), Ikrah (compulsion) or fear of destruction, and refraining from action Zahir with absence of Mani' (preventing thing) is a proof of Fasad of Batin and its emptiness (Khulu) from Iman"

He also said in “Al-Fawaid” : "And all Batin reality with which his author does not stand with Sharai' of Islam Zahirah (apparent laws of Islam), then it does not benefit him whatever they are, and his heart is deprived from love and fear, and he does not worship with order and Zahir Shar' (apparent law), then this will not save him from fire, as if he stands with Zahir laws of Islam and there is not in Batin reality of Iman, this will not save him from fire"

Ibn Taymiyah said explaining difference between Murjiyah and Ahlus Sunnah said 7/50 : “For the Murjiyah, there is no dispute that Iman that is in the heart calls to action of obedience and leads to that, and obedience is from its fruits and consequences, but the dispute is whether it necessitates (Yastalzimu) obedience"

And Ibn Taymiyah said describing the heresy of Murjiyah "And if we suppose some people would come to the Prophet (saw) and say : we believe in what you came with in our hearts without any doubt, and we say with our tongues the two Shahadah, but we will not follow you in any of matters you order or forbade, we will not pray nor do Syam nor Hajj, we will not believe in Hadith, nor give Amanah, nor fulfill pact, nor respect kinship relations, and we will not do any action of good you ordered and we will drink wine and do Nikah with forbidden women with clear Zina, and we will kill all of your companions we do find and people of your community, and we will take their properties, or we will kill you and fight you with your enemies, does any person of intelligence think that the Prophet (saw) will say to them your are believer with full Iman and you are people of Shafa'ah on judgment day"

Al-Ajuri said in his book “Al-Arabiin Hadithan” : “ ‘Amal ul Jawarih (actions of the limbs) are Tasdiq (confirmation, attestation of truth) of Iman in heart and tongue, and one who does not do Tasdiq of his Iman with action of the limbs like Taharah, Salah, Zakah, Syam, Hajj, Jihad, and other similar things, and is satisfied for himself with Ma’rifah (knowledge) and saying without action, then he is not believer, and his Ma’rifah (knowledge) and saying will not benefit him, and his leaving actions is Takzib (denial) from him of Iman, and action on what we have mentioned is Tasdiq of his Iman, and know that it is the Madhab of scholars ancient and recent."

Abu ‘Ubayd Qassim ibn Sallam said in his book of Iman : “Allah did not make for Iman a reality without actions on these conditions, and the one who believes that Allah with his saying only will make him a true believer, even if there is no action here, then he is opposing the Book of Allah…do you not see that Allah has tested them with Tasdiq of the saying with action, and He is not satisfied of saying without action, until he made one from the other, so which thing is followed after the Book of Allah, the Sunnah of Prophet (saw) and the Minhaj of Salaf after him that are in position of models and Imam, and the matter that is on the Sunnah, on what our scholars have stated is what we say in this book : Iman is intention, speech and action together (Jami’an)”

Al-Qayrawani said in his “Risalah” : “Chapter on which the community had Ijma from matters of creed and Sunnah, whose opposition is innovation and misguidance : …and Iman is speech of tongue, sincerity of the heart, and actions of linbs…and there is no saying without action…”

End of quotes from "Aqwal Zawil 'Irfan"

Taken and adapted from words of Shaykh Salim Ad-Dawsari, approved by Shaykh Al-Fawzan and others.

Ali Hassan Al-Halabi said in “Sayhatu Nazir” p 27 quoted Ibn Taymiyah's words: "And the Tahqiq is that Iman of heart Taam necessitate action Zahir according to it and it is impossible to be else. And it is impossible that there is in the heart Iman Taam without actions among action Zahir"

And Al-Halabi had put notes after words of ibn Taymiyah "Iman Taam": "One who reflects over this condition (Qayd), a lot of difficulties will be removed for him". So he understood from word Taam, that Ibn Taymiyah said Iman complete necessitates actions of limbs, and there cannot be any Iman of heart complete without actions, yet there can be weak Iman. While here Iman Taam means Iman correct, as explained in many other texts of ibn Taymiyah about Iman of heart.

For instance, ibn Taymiyah said in "Majmu Fatawa" v 7 p 553 :

"From this, it is known that the one who has Iman in his heart with a Jazim (established) Iman, it is impossible he does not speak the two Shahadah with Qudrah (capacity) of it, so his lack of Shahadah with Qudrah of it necessitate intifa (disappearance, removal) of Iman of heart Taam.

And from this is the mistake of Jahm and those who followed him in their claim that Iman pure without Zahir Iman will be beneficial for him in hereafter, and this is impossible because Iman Taam in heart cannot be realized except with realization in Zahir of what necessitate that according to his Qudrah, and it is impossible that someone loves someone with established love, and he has Qudrah to reach him and there is not realization of a movement towards him"

So here Ibn Taymiyah said the one who does not speak Shahadah with Qudrah on it, then it is impossible he has Iman Taam in his heart. And Iman Taam means here Iman correct and not complete, the meaning is not that Iman without speaking Shahadah is deficient, yet it exists.

So one has to gather all sayings of Ibn Taymiyah and not take one saying, and leave all his clear sayings quoted above, and all the major scholars like Shaykh Al-Fawzan, Al-Ghudayan and others.

May Allah send Salah and Salam on the Prophet (saw), his household, his companions, and those who follow them.

Complied by Ali Hassan Khan