First:
You have conceded that these deeds are necessary consequences of faith in the heart, so that when they are absent, no faith remains in the heart. This is precisely the point at issue. Once this is conceded, whether they are necessary consequences or constituent parts is merely a verbal dispute.

Second:
Some texts explicitly state that they are constituent parts, such as his saying:

“Faith has sixty-odd or seventy-odd branches.”

Third:
If you say that anyone who lacks these things is a disbeliever entirely devoid of faith, then your position is that of the Khawārij. Yet you stand at one extreme and the Khawārij at the other—how, then, can you agree with them? These things include establishing prayer, paying zakah, fasting Ramadan, performing Hajj, jihad, submitting to the judgment of Allah and His Messenger, and other duties whose neglect you do not regard as disbelief. If you do declare those who neglect them to be disbelievers, your position becomes that of the Khawārij.

Fourth:
The claim that the absence of some of these deeds necessarily means that a person’s heart contains no affirmation whatsoever that the Lord truly exists is self-evidently false.

Fifth:
If this is established for these deeds, it is established for all other obligations, and the substantive disagreement is thereby resolved.