Minhaj as-SunnahIbn Taimiya

is lost in its entirety whenever (1) any one of its parts is lost, just as a prayer becomes invalid if an obligatory act is omitted. This principle led them down divergent paths (2).

The Companions and the people of the Sunnah and Hadith, however, said:

Faith increases and decreases, as the Prophet—peace and blessings of Allah be upon him—said:

“Whoever has faith in his heart equal in weight to a mustard seed (3) will emerge from the Fire” (4).

(1) N and M read: “if.” (2) Al-Asharī states in *Maqālāt al-Islāmiyyīn*, 1:198–201, that the Jahmiyya among the Murjia say: “Faith is not divisible, nor do its adherents differ in degree with respect to it.” According to the Sālihiyya among the Murjia, faith neither increases nor decreases. Al-Asharī also states that the Simmariyya, the followers of Yūnus al-Simmarī, maintain that faith consists of knowing Allah, submitting to Him—which means refraining from arrogance toward Him—and loving Him. Whoever possesses all these qualities is a believer, but may become an unbeliever if he abandons any one of them. The views of the Shimriyya, the followers of Abū Shimr, and the Yūnusiyya, the followers of Yūnus, are similar. They say that faith consists of knowing Allah; submitting to Him and loving Him in one’s heart; affirming that He is One and that nothing is like Him; and acknowledging the prophets and believing in them. They do not call any single one of these qualities faith, or even part of faith, until all of them are combined—just as a horse is not called piebald until both black and white are present in it. The Shabībiyya among the Khawārij’s Murjia say that a person cannot be a believer unless he fulfills every constituent of faith. A single constituent of faith may constitute obedience and part of faith, yet its possessor may be an unbeliever because he has abandoned another part of faith. (3) A and W read: “a mustard seed.” (4) The hadith is narrated from Abd Allah ibn Masūd—may Allah be pleased with him—in Muslim, 1:93, Book of Faith, “Chapter on the Prohibition and Explanation of Arrogance.” Its wording is: “No one who has faith in his heart equal in weight to a mustard seed will enter the Fire, and no one who has arrogance in his heart equal in weight to a mustard seed will enter Paradise.” With slight differences in wording, the hadith also appears in *Sunan Abī Dāwūd*, 4:84, Book of Clothing, “Chapter on Reports Concerning Arrogance”; *Sunan Ibn Mājah*, 1:22–23, Introduction, “Chapter on Faith”; and the Book of the Description of Hell, “Chapter on Reports That the Fire Has Two Breaths.” Its wording is: “Whoever has an atom’s weight of faith in his heart will emerge from the Fire.” Abū Saīd said: “Whoever doubts this should recite: ‘Indeed, Allah does not wrong even by an atom’s weight.’” Al-Tirmidhī said: “This is a *hasan sahīh* (good and sound) hadith.” Al-Suyūtī also cited it, and al-Albānī graded it authentic in *Sahīh al-Jāmi al-Saghīr*. It is also found in *Musnad Ahmad* and *Sunan al-Nasā’ī*.
مَتَى (١) ذَهَبَ مِنْهُ جُزْءٌ ذَهَبَ كُلُّهُ، كَالصَّلَاةِ إِذَا تَرَكَ مِنْهَا وَاجِبًا بَطَلَتْ. وَمِنْ هَذَا الْأَصْلِ تَشَعَّبَتْ بِهِمُ الطُّرُقُ (٢) . وَأَمَّا الصَّحَابَةُ وَأَهْلُ السُّنَّةِ وَالْحَدِيثِ فَقَالُوا: إِنَّهُ يَزِيدُ وَيَنْقُصُ. كَمَا قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " «يَخْرُجُ مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةِ (٣) خَرْدَلٍ مِنْ إِيمَانٍ» (٤) .
(١) ن، م: إِذَا. (٢) يَقُولُ الْأَشْعَرِيُّ فِي مَقَالَاتِ الْإِسْلَامِيِّينَ ١/١٩٨ - ٢٠١ إِنَّ الْجَهْمِيَّةَ مِنَ الْمُرْجِئَةِ يَقُولُونَ: إِنَّ الْإِيمَانَ لَا يَتَبَعَّضُ، وَلَا يَتَفَاضَلُ أَهْلُهُ فِيهِ. وَالْإِيمَانُ عِنْدَ الصَّالِحِيَّةِ مِنَ الْمُرْجِئَةِ لَا يَزِيدُ وَلَا يَنْقُصُ، وَيَقُولُ الْأَشْعَرِيُّ: إِنَّ السِّمَّرِيَّةَ أَصْحَابَ يُونُسَ السِّمَّرِيِّ يَزْعُمُونَ أَنَّ الْإِيمَانَ هُوَ الْمَعْرِفَةُ بِاللَّهِ وَالْخُضُوعُ لَهُ وَهُوَ تَرْكُ الِاسْتِكْبَارِ عَلَيْهِ وَالْمَحَبَّةِ لَهُ، فَمَنِ اجْتَمَعَتْ فِيهِ هَذِهِ الْخِصَالُ فَهُوَ مُؤْمِنٌ وَقَدْ يَكُونُ كَافِرًا لَوْ تَرَكَ خَصْلَةً مِنْهَا، وَقَوْلُ الشِّمْرِيَّةِ أَصْحَابِ أَبِي شِمْرٍ وَالْيُونُسِيَّةُ أَصْحَابُ يُونُسَ قَرِيبٌ مِنْ هَذَا فَهْمٌ يَقُولُونَ إِنَّ الْإِيمَانَ هُوَ الْمَعْرِفَةُ بِاللَّهِ وَالْخُضُوعُ لَهُ وَالْمَحَبَّةُ لَهُ بِالْقَلْبِ، وَالْإِقْرَارُ بِأَنَّهُ وَاحِدٌ لَيْسَ كَمِثْلِهِ شَيْءٌ وَالْإِقْرَارُ بِالْأَنْبِيَاءِ وَالتَّصْدِيقُ بِهِمْ، وَلَا يُسَمُّونَ كُلَّ خَصْلَةٍ مِنْ هَذِهِ الْخِصَالِ إِيمَانًا وَلَا بَعْضَ إِيمَانٍ حَتَّى تَجْتَمِعَ هَذِهِ الْخَصَالُ، مِثْلَ الْفَرَسِ لَا تُسَمَّى بَلْقَاءَ حَتَّى يَجْتَمِعَ فِيهَا السَّوَادُ وَالْبَيَاضُ، وَالشَّبِيبَةُ مِنْ مُرْجِئَةِ الْخَوَارِجِ يَقُولُونَ: إِنَّ الْإِنْسَانَ لَا يَكُونُ مُؤْمِنًا إِلَّا بِإِصَابَةِ كُلِّ خِصَالِ الْإِيمَانِ، وَأَنَّ الْخَصْلَةَ مِنَ الْإِيمَانِ قَدْ تَكُونُ طَاعَةً وَبَعْضَ إِيمَانٍ وَلَكِنْ يَكُونُ صَاحِبُهَا كَافِرًا بِتَرْكِ بَعْضِ الْإِيمَانِ. (٣) أ، و: حَبَّةٍ مِنْ خَرْدَلٍ. (٤) الْحَدِيثُ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ فِي: مُسْلِمٍ ١/٩٣ كِتَابُ الْإِيمَانِ بَابُ تَحْرِيمِ الْكِبْرِ وَبَيَانِهِ، وَلَفْظُهُ: لَا يَدْخُلُ النَّارَ أَحَدٌ فِي قَلْبِهِ مِثْقَالٌ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ، وَلَا يُدْخُلُ الْجَنَّةَ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةِ خَرْدَلٍ مِنْ كِبْرِيَاءَ، وَالْحَدِيثُ مَعَ اخْتِلَافٍ يَسِيرٍ فِي الْأَلْفَاظِ، فِي سُنَنِ أَبِي دَاوُدَ ٤/٨٤ كِتَابُ اللِّبَاسِ، بَابُ مَا جَاءَ فِي الْكِبْرِ، سُنَنَ ابْنِ مَاجَهْ ١/٢٢ - ٢٣ الْمُقَدِّمَةُ بَابٌ فِي الْإِيمَانِ، كِتَابُ صِفَةِ جَهَنَّمَ، بَابُ مَا جَاءَ فِي أَنَّ لِلنَّارِ نَفَسَيْنِ، وَلَفْظُهُ: يَخْرُجُ مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنَ الْإِيمَانِ، قَالَ أَبُو سَعِيدٍ: فَمَنْ شَكَّ فَلْيَقْرَأْ (إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ) قَالَ التِّرْمِذِيُّ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ، وَذَكَرُهُ السُّيُوطِيُّ، وَقَالَ الْأَلْبَانِيُّ فِي صَحِيحِ الْجَامِعِ الصَّغِيرِ: صَحِيحٌ وَهُوَ فِي مُسْنَدِ أَحْمَدَ وَسُنَنِ النَّسَائِيِّ.

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