This makes clear that faith varies in degree both in what is commanded of it and in the reports that must be believed.

The second type concerns differences in how people fulfil the requirements of faith, even when their obligations are the same. This is thought to be the point of dispute, although both types are disputed. People differ in this respect too: the faith of a thief, an adulterer or a drinker is not like that of others, nor is the faith of someone who fulfils the obligations like that of someone who neglects some of them. Just as the religious commitment, righteousness and piety of one are not like those of the other—rather, one surpasses the other in religious commitment, righteousness and piety—so too does he surpass him in faith. As the Prophet, may Allah bless him and grant him peace, said:

“The believers most complete in faith are those best in character.”

Faith and hypocrisy may coexist in a person, as related in the two Sahīh collections from the Prophet, may Allah bless him and grant him peace, who said:

“Whoever possesses four traits is a pure hypocrite, and whoever possesses one of them has a trait of hypocrisy until he abandons it: when he speaks, he lies; when entrusted with something, he betrays that trust; when he makes a covenant, he breaks it; and when he disputes, he transgresses all bounds.”

The fundamental premise of these people is that faith is neither divisible nor admits of degrees. Rather, it is a single thing in which all people are equal, both with respect to the faith the Lord has made obligatory and with respect to the deeds a person performs. They erred in both respects, then split into different groups, as explained earlier. The Murji’ah came to hold three positions. Their scholars and imams are the best among them