that the intention be for God Almighty alone. -And that it be firm and continue until death. -Z .

It is clear from these conditions that the Mahdi considers that true faith required by Sharia is that which gathers three elements: inner conviction, verbal confession, and action by the limbs. It is not permissible to apply the term "faith" to anything less than the totality of these elements. In this sense, Ibn Tumart agrees with the general consensus of jurists and hadith scholars, as well as the Kharijites, Mu'tazilites, and Ibn Hazm, in defining the reality of true faith, as previously indicated, contrary to the Ash'arites and Maturidites who limited faith to inner conviction.

The perpetrator of a major sin: If faith is not established except by the combination of the three elements mentioned above, then to what ruling does the matter revert when one of them is invalidated and ceases to function? Theologians have not differed much regarding the ruling on one who invalidates inner conviction or confession, and his name. The former is considered a hypocrite, his invalidation being a testament to hypocrisy. The latter, if not due to an excuse such as coercion to utter disbelief despite what is in the heart of denial. However, disagreement has been rife regarding what is applied to the one who invalidates action, and what rulings apply to him. Most of the debate revolved around the perpetrator of major sins, considering that committing a major sin is the clear manifestation of invalidating action. So, what is Ibn Tumart's opinion on the perpetrator of a major sin?

We find a hadith from the Mahdi concerning the one who abandons prayer, considering him a perpetrator of a major sin. He cited a number of verses and hadiths that lead to the excommunication of the one who abandons prayer, including His saying: "O Ibn Tumart - A Treatise on the Unity of God as the foundation of religion: One of the indications that the element of action is considered an element of validity, not an element of perfection, is that he included it among these conditions, all of which are conditions of validity, the absence of which leads to the invalidation of faith.

And thereafter, Al-Baghawi - Usul al-Din: (11) Al-Razi - Al-Muhassal: 454/ And see the opinion of Al-Maturidi in his book - Al-Tawhid: 373. 258