then there are two views on this:

Some say that the specific is included in the general and is also singled out for mention, so it has been mentioned twice. Others say that singling it out for mention implies that it was not included in the general. The specific may be conjoined to the general, as in His words:

“and His angels, His messengers, and Gabriel,”

and His words:

“And when We took from the prophets their covenant, and from you,”

to the end of the verse. The general may also be conjoined to the specific, as in the words of Allah Most High:

“And He caused you to inherit their land, their homes, their wealth, and land you had not trodden.”

The root of the misconception concerning faith is that those who hold it to be indivisible say: “When a reality is composed of several things, the loss of any of its parts means that this reality ceases to exist—just as ten is composed of individual units. If we said that faith was divisible, this would entail that part of the reality could cease to exist while another part remained.”

The answer to them is this: when some parts of a composite whole are lost, the combined form produced by their composition ceases to exist. But it does not follow that all the remaining parts must cease to exist. Faith, composed of obligatory statements and obligatory deeds, both inward and outward, is the complete whole that is required. This combined form ceases to exist when some of its parts are lost. It is this that is negated in the Quran and Sunnah, as in his saying:

“The adulterer does not commit adultery…”

The words of Allah Most High convey the same meaning:

“The believers are only those who believe in Allah and His Messenger and then do not doubt,”

to the end of the passage. Yet it does not follow that all the other parts cease to exist, or that the remaining parts are no longer part of faith once some of it has been lost. Likewise, the obligatory acts of Hajj are part of Hajj in its complete, obligatory form; and if they are lost, so is