the Quran,” and other such statements. For the designation is denied only when some obligatory element is missing, not when something recommended is missing. Such wording therefore indicates that whoever does this has neglected an obligation without which the obligatory degree of faith is incomplete, even though he retains some faith. Faith consists of parts and varies in degree. As the Prophet, may Allah bless him and grant him peace, said:

“Whoever has an atom’s weight of faith in his heart will come out of the Fire.”

And (the point here is that denying someone faith or Paradise, or denying that he is among the believers, can only be on account of a major sin. Minor sins alone do not deprive their perpetrator of this designation and status. Thus, we know that this denial is not due to neglecting something recommended or committing a minor sin, but rather to committing a major sin.

We have said that this criterion is preferable to all the other criteria mentioned for several reasons.

First: it is transmitted from the early generations, unlike those other criteria. They are not known to have been stated by any of the Companions, the Successors, or the imams. Rather, they were proposed, without any evidence from revelation, by some who discussed matters of speculative theology or Sufism.

As for those of the early generations who said that they are closer to seventy than to seven, this does not contradict what we have stated. We shall discuss them one by one, Allah willing.