Explanation of the author's statement: And among the principles of the people of the Sunnah and the community is that religion and faith are speech and action: speech of the heart and tongue, and action of the heart, tongue, and limbs

The Shaykh :"And faith is speech and action" So what is religion?
"Religion" is that by which a person is judged, and it is used for both action and recompense.
In His saying, the Exalted: , the meaning of religion here is: the Day of Recompense, the recompense that is intended. And His saying is the recompense. As for action, it is like His saying, the Exalted: meaning: an action by which you draw near to Allah.
It is also said: "As you worship, so shall you be judged," meaning: as you act, so shall you be recompensed. So religion, then, is used for action, and for the recompense for action.
And what is intended by it here in the author's words is action.
As for faith, most of the scholars say: that faith in language is affirmation.
But there is a consideration in this, because if a word has the meaning of another word, it takes on its transitivity; a non-transitive word is explained by a non-transitive word, and a transitive word by a transitive word.
And it is known that affirmation is transitive in itself, while faith is not transitive in itself. So you say, for example: "I affirmed him," but you do not say: "I believed him!" Rather, you say: "I believed in him," or "I believed for him."
But "affirmed" is transitive in itself, so it is not possible to explain a non-transitive verb that does not take an object except with a preposition, which is "believed," with a transitive verb that takes its object in itself.
Then, the word "affirmed" does not convey the meaning of the word "believed," for "believed" indicates a tranquility with the report greater than "affirmed."
For this reason, if faith were explained as acknowledgment, it would be better and more fitting.
So we say: Faith is acknowledgment, and there is no acknowledgment except with affirmation. So you say: "I acknowledged it," just as you say: "What? I believed in it," and "I acknowledged for him" just as you say "I believed for him."
Now, this is in language.
As for in the Shari'ah, the author (may Allah have mercy on him) said: "Speech and action" Faith is speech and action. This is a concise definition, and it is expanded to say: Speech with the tongue, action with the limbs, and belief with the mind, meaning with the heart. This is the expanded definition.
As for the concise definition, we say: Speech and action: speech of the heart and tongue, and action of the heart, tongue, and limbs. Look, the author made speech for the heart. And he made speech for the tongue.
As for the speech of the tongue, the matter is clear in it. But what is the speech of the heart? The speech of the heart is its acknowledgment and affirmation; that is its speech. The speech of the heart is its acknowledgment of something, its tranquility with it, and its affirmation of it; that is its speech.
And as for the action of the heart: it is expressed by its movement and its will, such as sincerity in action. Is this an action of the heart or a speech of the heart? It is an action of the heart, because he intended the face of Allah. Reliance upon Allah is an action of the heart, hope is an action of the heart, fear is an action of the heart, and security from the stratagem of Allah, but it is not part of faith; rather, it is forbidden. It is an action of the heart.
The important thing is that action is not merely tranquility in the heart, but there is movement in the heart: movement of reliance, hope, fear, and the like.
Action of the tongue. Does the tongue have action? What is its action? It is its speech; it is its speech. But if we say that the action of the tongue is its speech, there would be repetition in the author's words, because he said "speech of the tongue" first. But we can say: that the author's intention by his saying "action of the tongue" is the movement of the tongue. Does the tongue not move when speaking? So the speech of the tongue is what is heard, and the action of the tongue is the movement of the tongue. And it is known that speech is composed of the movement of the tongue, the movement of the jaws, and the movement of the lips, is it not?
Now, then we say: the movement of these organs is included in faith, because it is action.
Do the limbs have action or not? They have action. The action of the limbs is clear: bowing, prostration, standing, sitting, walking, yes, and so on. This is the action of the limbs.
How can the action of the limbs be faith? We say: Yes, by the Shari'ah it is faith, because the one who carries this action is faith. If it were not for a person's faith, he would not act.
So if someone asks: Where is the evidence that faith includes these four things?
We say: Listen to it. The Prophet (peace and blessings be upon him) said: . What is this? This is, but which of the four is this? This is not [action]; it is speech of the heart. This is speech of the heart, because his faith means his tranquility and affirmation; that is his speech. Now.
Action of the heart, tongue, and limbs. What is its evidence? The Prophet (peace and blessings be upon him) said: Faith, look . Is this speech of the tongue and its action or not? And its action, because the speech of the tongue is a movement that necessarily involves action. This is the action of the limbs. Modesty is a breaking that befalls a person and overtakes him in the presence of what necessitates modesty, so it is an action of the heart.
So it becomes clear by this that faith includes these three things by the Shari'ah.
And He said, the Exalted: The exegetes said: meaning your prayer toward the Sacred Mosque. So Allah, the Exalted, named prayer as faith, even though it is action, action of the limbs and action and speech of the tongue, and Allah, the Exalted, named it faith.
Now, then, how many things does faith include? Three or four? Acknowledgment of the heart and its action, and speech of the tongue and action of the limbs. And let us make the action of the tongue included in the speech of the tongue, so it includes four things.
This is the position of the people of the Sunnah and the community.
And its inclusion of these four things does not mean that it is not complete except with them, but a person may be a believer while some actions are lacking, but his faith decreases by the amount that his action decreased.
The Murji'ah say: that faith is only the affirmation of the heart, meaning acknowledgment; faith is only acknowledgment, and what is besides that is not part of faith.
For this reason, they hold that faith does not increase or decrease, because it is the affirmation of the heart, and people are equal in it. And the person who worships Allah night and day is like the one who disobeys Allah night and day, in their view, as long as his disobedience does not take him out of faith, it does not take him out of religion. So they say that faith is affirmation.
So if we find a man who drinks intoxicants, steals, commits unlawful sexual intercourse, and aggresses against people, and another man who is mindful of Allah and far from all these things, the Murji'ah say: that they are equal in faith, and even in hope, in the hope of reward, they are equal. Neither of them is punished, because deeds are not included in the term faith.
On the contrary, the Khawarij and the Mu'tazilah said: that deeds are included in the term faith, and that they are a condition for its continuation, a condition for its continuation. So whoever commits a sin from the major sins exits from faith.
But the Khawarij have boldness; they say: disbelief. And the Mu'tazilah equivocate, and they say: he is in a station between two stations. We do not say: he is a believer, and we do not say: he is a disbeliever, but we say: he has exited from faith. And where did he go? He became in a station between two stations. So these are the people's statements regarding faith.
The people of the Sunnah and the community say: that faith is speech and action. The author detailed it, and you heard its evidence.
He said: "And that faith" meaning: and among the principles of the people of the Sunnah and the community.