Bukhari

Lexical Explanation:
«بِضْعٌ»: A number from three to nine.
«شُعْبَة» : Branch, part

Understanding the Hadith:
It is understood that faith (iman) is not a static thing; rather, it has various branches, and according to the increase or decrease of these branches, faith itself increases or decreases. In one narration, the kalimah «لا اله الا الله» is considered the highest branch of faith, and removing something harmful from the road is considered the lowest branch of faith. [مسلم: كتاب الايمان : باب بيان عدد شعب الايمان 35]
From this, it is also understood that, along with actions of the heart, bodily actions are also included in faith. Modesty (haya) is also a branch of faith and a cause of goodness and blessing. This is why the Prophet sallallahu alayhi wa sallam said that among the things people have found from the words of the first prophethood is this: "If you do not feel shame, then do as you wish." [بخارى : كتاب أحاديث الأنبباء: باب حديث الغار : 3484، ابو داود : 4797، ابن ماجه : 4183]
There is a narration regarding the Messenger of Allah sallallahu alayhi wa sallam that he was more modest than a virgin girl in her private chamber. [أخرجه البخاري : 3562، أخرجه مسلم : 232]
It should be clear that the modesty which is praiseworthy is that which prevents from sins, but the modesty which prevents one from performing good deeds and obligations—for example, if one feels shy to fulfill the duty of enjoining good and forbidding evil, or feels embarrassed to ask the people of knowledge about religious matters and rulings—then such modesty is blameworthy, not praiseworthy. Sayyidah Aishah radi Allahu anha used to say that the best women are the women of the Ansar, because modesty does not prevent them from learning the matters of religion. [حسن: صحيح ابن ماجه: كتاب الطهارة وسننها 642]

Explanation:
The leader of the scholars of hadith, rahimahullah, has already explained the fundamental matters previously; now he wishes to present the details of the branches. That is why the word «امور الايمان» has been used in the chapter. Refuting the Murji’ah is also intended, because in the presented noble Qur’anic verses, the first verse enumerates certain matters of faith, and the subsequent verses mention some qualities of the believers. The first verse is from Surah al-Baqarah, in which, in reality, the refutation of the People of the Book is intended. They had raised various objections at the time of the change of the qiblah. The qiblah of the Christians was the east, and that of the Jews was the west. The Prophet (sallallahu alayhi wa sallam) in Madinah Munawwarah, for sixteen or seventeen months, considered Bayt al-Maqdis as the qiblah, then Masjid al-Haram was made your qiblah, and you turned your face in that direction. Upon this, the opponents began to raise objections. In response, Allah the Exalted revealed this noble verse and explained that turning one’s face to the east or west in worship is not, in itself, any virtue. The real virtues are firm faith, correct beliefs, righteous deeds, a pure social life, and noble character.

Hafiz Ibn Hajar, narrating from ‘Abdur Razzaq via Mujahid, has reported from Abu Dharr (radi Allahu anhu) that he asked the Prophet (sallallahu alayhi wa sallam) about faith. In reply, the Prophet recited the noble verse «ليس البر ان تولو ا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الآخره والملائكةوالكتٰب والنبيين واٰتي المال على حبه ذوي القربي ٰ واليتمي والمساكين وابن السبيل والسائلين وفي الرقاب واقام الصلٰوة واتٰي الزكٰوة والموفون بعهدهم اذا عاهدوا والصٰبرين فى الباساءوالضراءو حين الباس اولٰئك الذين صدقوا واولٰئك هم المتقون» [البقرہ : 177], the translation of which has already been written above in the chapter.

In the verses, after correct beliefs and firm faith, selflessness, financial sacrifice, maintaining family ties, good social conduct, and public welfare have been mentioned. After this, the acts of Islam—prayer and zakat—are mentioned. Then there is encouragement towards noble character. After that, there is exhortation towards patience and steadfastness. All of this is the explanation of «بر». It is thus evident that all righteous deeds and noble character are included among the pillars of Islam. And the increase and decrease of faith, in every case and in every form, is established from the Qur’an and hadith. The Murji’ah, who consider righteous deeds as separate from faith and utterly useless, and deem only “faith” sufficient for salvation, their statement is entirely contrary to the Qur’an and Sunnah.

The verses from Surah al-Mu’minun are as follows: «بسم الله الرحمٰن الرحيم قد افلح المومنون الذين هم فى صلاتهم خٰشعون والذين هم عن اللغومعرضون والذين هم للزكوة فٰعلون والذين هم لفروجهم حٰفظون الا عليٰ ازواجهم اوما ملكت ايمانهم فانهم غير ملومين فمن ابتغيٰ وراءذلك فاولٰئك هم العٰدون والذين هم لامٰنٰتهم وعهدهم رٰعون والذين هم عليٰ صلاتهم يحافظون اولٰئك هم الوارثون الذين يرثون الفردوس هم فيها خٰلدون» [المؤمنون: 11-1]
In this context, a second approach has been adopted. The purpose of both verses is the same. However, in this, under noble character, chastity, purity, and modesty have also been given special mention. From this point, the verse connects to the next hadith, in which modesty is also considered a branch of faith.

The Imam here has not used the conjunction “wa” (and) between the two verses. However, in some manuscripts, the conjunction “wa” and in some, the addition of “wa qawl Allah” is also found. If these manuscripts are not adopted, then Hafiz Ibn Hajar rahimahullah has explained that the Imam, after the explanation of «المتقون» in the first verse, is quoting this verse immediately so that the explanation of “muttaqun” may be considered as this verse. However, preference is given to the manuscripts with the conjunction “wa” and “wa qawl Allah”.

After the Qur’anic verses, the Imam has quoted the Prophetic hadith and has indicated that only those matters should be called matters of faith which are first established from the Book of Allah and then from the Sunnah of the Messenger. In the hadith, faith is likened to a tree, and its branches are stated to be a little over sixty. In this too, the clear refutation of the Murji’ah is intended, who consider righteous deeds as disconnected from faith. Whereas, between the root of a tree and its branches, there is such a natural connection that they cannot be considered disconnected from each other at all. If the root is established, the branches and leaves are established. If the root is drying, the branches and leaves are also drying. Exactly the same is the state of faith. Its root is the kalimah tayyibah «لا اله الا الله», and all righteous deeds, noble character, and firm beliefs are its branches. From this, the mutual necessity of faith and righteous deeds, and the increase and decrease of faith, both matters are established.

In some narrations, instead of «بضع وستون», there is «بضع وسبعون», and in one narration, «اربع وستون». The linguists have applied «بضع» to a number between three and nine. Some have applied it to a number between one and four. In the narration, the specification of the number of branches of faith is not intended, but rather abundance is intended. This is the statement of ‘Allamah Tayyibi rahimahullah. Some scholars do take specification as intended. Then they give preference to «ستون» (60) and «سبعون» (70) and “more” «سبعون», because “more” includes the lesser as well. According to some, «ستون» (60) is certain, because in Sahih Muslim, in the narration of ‘Abdullah ibn Dinar, where the word «سبعون» appears, it has occurred by way of doubt.

In «والحياء شعبة من الايمان», the tanween is for magnification. Modesty (haya) is the reaction of the temperament that arises as a result of an act which is considered, customarily or legally, blameworthy, bad, or related to shamelessness. Modesty and shyness are among the most important ranks of faith. Rather, it is the storehouse of all good deeds. That is why it has been said: «اذا لم تستحي فاصنع ما شئت» “When you remove modesty and shyness, then do whatever you wish.” No restriction remains.

Imam Bayhaqi rahimahullah, in the explanation of this hadith, has compiled a separate book named Shu’ab al-Iman, in which he has detailed and substantiated a little over seventy matters of faith. Besides him, Imam Abu ‘Abdullah Halimi in Fawa’id al-Minhaj, Ishaq ibn Qurtubi in Kitab al-Nasa’ih, Imam Abu Hatim in Wasf al-Iman wa Shu’abihi, and other scholars have also mentioned these branches in their works with minor differences.

‘Allamah Ibn Hajar rahimahullah, dividing all of these into acts of the heart (deeds of the heart), acts of the tongue (deeds of the tongue), and acts of the body (deeds of the body), has detailed 24 branches of the heart, 7 branches of the tongue, and 38 branches of the body. Their total becomes 69. In the narration of Muslim, the highest branch of faith is the kalimah tayyibah «لااله الا الله», and the lowest branch is «اماطة الاذي عن الطريق». In this, there is a subtle indication towards connection with Allah and service to creation, as if both are necessary for each other. Only then is perfect faith attained. In service to creation, cleaning the pathways and maintaining the roads has been described with the word “lowest,” which means that the subject of service to creation is very vast. This is just a minor act that has been indicated. Faith in Allah begins with the oneness of Allah the Exalted and is completed by having mercy on His creation and serving the creation in every possible way. The meaning of this poem is the same:

❀ God does not show mercy to that person
Who does not feel the pain of others in his heart
❀ Show kindness to the people of the earth
God will be merciful to you on the Throne above

Hadith Commentary:
➊
Imam Bukhari rahimahullah, in order to clarify the matters of faith (iman), first referenced Qur’anic verses and then mentioned the Prophetic hadith. The meaning of this is that the matters of faith can only be those things that are established from the Book of Allah and the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. Furthermore, in this hadith, faith is likened to a tree, and its branches are indicated to be more than sixty. The root of this tree is the pure statement (kalimah tayyibah), “La ilaha illallah” (There is no deity except Allah). The other matters of faith are its branches. This is intended as a refutation of the Murji’ah, who declare that righteous deeds are unrelated to faith, whereas there is a natural connection between the root of a tree and its branches, such that they cannot be considered disconnected from each other. If the root is established, then the leaves and branches are also established; if the root is not fresh, then the leaves and branches also wither. The root of the tree of faith is the belief in the oneness of Allah (tawhid), and righteous deeds and noble character are its fruits and foliage. From this hadith, both the mutual relationship between faith and righteous deeds, and the increase and decrease of faith, are established.

➋
In one narration, it is stated that the highest branch among these branches is saying “La ilaha illallah,” and the lowest is removing something harmful from the path. (Sahih Muslim, Kitab al-Iman, Hadith: 153(35)) From this narration, the determination of the highest and lowest branches is established, but the exact number of the branches of faith is not specified. Regarding this, Imam Ibn Hibban states that once he wished to understand the meaning of the aforementioned hadith, so he began to count the acts of obedience, and they exceeded the number mentioned in the hadith. Then he considered only those actions in the hadith upon which the term “faith” was applied, and the number was less. Then he counted those actions mentioned in the Noble Qur’an upon which the word “faith” was used, and the number was still less. Finally, he counted those good deeds in the Qur’an and hadith that were mentioned alongside faith and removed repetitions, and the number came to 69, just as the Messenger of Allah sallallahu alayhi wa sallam stated. (Sharh al-Kirmani: 1/84)

➌
Imam Bayhaqi rahimahullah, while explaining this hadith, compiled a separate book, “Shu’ab al-Iman,” which is published. In it, he has described the matters of faith in great detail. Hafiz Ibn Hajar rahimahullah, dividing the matters of faith into actions of the heart, actions of the tongue, and actions of the body, has detailed 24 branches of the heart, 7 branches of the tongue, and 38 branches of the body, the total of which becomes 69. (Fath al-Bari: 1/73) However, the foundation of all these branches is one thing: that through knowledge and action, one should refine one’s soul in such a way that both his worldly life and Hereafter become enviable. This is achieved by holding the belief in the truth of Allah and adopting uprightness and steadfastness in action and character, as Allah the Exalted says:
﴿إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ “Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast—there will be no fear concerning them, nor will they grieve.” (Al-Ahqaf 46:13)
In the hadith, it is mentioned that Sufyan ibn Abdullah al-Thaqafi radi Allahu anhu once said to the Messenger of Allah sallallahu alayhi wa sallam, “Tell me something comprehensive so that after you I will not need to ask anyone else.” He replied: “Say: I believe in Allah, then remain steadfast upon it.” (Sahih Muslim, Kitab al-Iman, Hadith 159(38))

➍
Haya (modesty) is the name for the humility of nature that arises as a result of a thought or action that is considered blameworthy either customarily or according to the Shari’ah, meaning that one should not do anything that would bring about religious disgrace. This is the Shari’ah-defined haya, which motivates a person to worship Allah and fulfill rights. This very haya prevents a person from evil deeds. In the hadith, it is stated that haya is a good thing and only brings good. (Sahih Muslim, Kitab al-Iman, Hadith: 156(37)) In the hadith, this type of haya is declared to be a branch of faith.

➎
The Messenger of Allah sallallahu alayhi wa sallam specifically mentioned haya because among the noble characteristics that serve as foundations for faith, haya is included; rather, haya is the very source of faith. When a person reflects upon his own existence and his attributes of perfection, he is compelled to believe in Allah. If a person, despite all the favors and blessings that Allah has bestowed upon him, does not believe in Allah, then this is a great immodesty on his part. Thus, in view of these favors, believing in Allah is itself a result of haya. That is, haya first became the cause of faith, and after believing, it became a means of strengthening faith, because continually expressing gratitude for blessings is also a result of haya. On this basis, the attribute of haya was mentioned specifically. Also, the tanween in (شُعْبةٌ) is for emphasis, as if the phrase is: “Al-haya’u shu’batun azimatun”—“Haya is a great branch of faith,” meaning that haya is such a branch upon which many other branches are based, and indeed, haya is the cause of their existence. The benefit of this is expressed in another way in the hadith: The Messenger of Allah sallallahu alayhi wa sallam said: “If you have no haya, then do as you wish.” (Sahih al-Bukhari, Kitab al-Adab, Hadith: 6120) “Be shameless, and do whatever you wish.”

Hadith Commentary:
Vocabulary of the Hadith:
(1)
بِضْعٌ (Bid‘un):
When used for a number, both the fathah (a) and kasrah (i) on the letter "ba" in "bid‘un" and "bid‘ah" are permissible. It can also mean a piece of flesh. In terms of numbers, it is used for anything from three up to nine or ten.

(2)
الشُّعْبَةُ (al-shu‘bah):
A part, a piece, a portion.

Benefits and Issues:
(1)
In the narration of Abdullah ibn Umar radi Allahu anhuma, Islam was likened to a building or a tent, whereas in the narration of Abu Hurairah radi Allahu anhu here, faith (iman) is likened to a tree. It is evident that a tree is composed of several parts, i.e., roots, branches, and leaves; it is not simple (basit), meaning it is not just the root or the trunk alone. However, the status of all these parts is not the same. There are some parts, the absence of which does not nullify the essence of the tree, even if there is some deficiency or reduction in them, such as branches, twigs, and leaves. But there are some parts, the absence of which, even if the rest remain, the tree cannot exist, such as if the root and the trunk are cut off, even if the branches and leaves are intact, the tree ceases to exist.

Similarly, faith (iman) is also composed of three things, i.e., it has three components, but their status and rank are not equal or the same. Therefore, there is increase and decrease in faith.

In this hadith, faith is described as having "bid‘un wa sab‘una" (over seventy branches), and in the narration of Bukhari, "bid‘un wa sittuna" (over sixty). Thus, there is a difference of opinion among scholars regarding the reconciliation of these two narrations.

Some scholars are of the view that the word "seventy" is merely for abundance; the Arabs use the word "seventy" for exaggeration and abundance, not for a specific number.

Allamah ‘Ayni rahimahullah has stated that, in terms of affirmation by the heart (tasdiq bil-qalb), faith has thirty-one branches; in terms of verbal affirmation (iqrar bil-lisan), seven; and in terms of action by the limbs (amal bil-arkan), forty branches. Thus, the total becomes seventy-eight.

According to the research of Hafiz Ibn Hajar rahimahullah, the actions of the heart are twenty-four, verbal actions are seven, and bodily actions are thirty-eight, making a total of seventy-eight. (Fath al-Bari: 1/73, 74)

Allamah Shabbir Ahmad Usmani rahimahullah is of the opinion that in the Qur’an, some branches are mentioned in such a way that if they are counted as one, it is correct, and if counted as more than one, that is also correct. For example, in the Qur’an, spending in the way of Allah is considered a branch of faith, and zakat is also a branch of faith. Similarly, abstaining from lying is one branch, and abstaining from false testimony is another; there are six such branches. If each is counted as one, the total becomes sixty-seven; if each is counted as two, then seventy-two.

Thus, from one perspective, it will be "bid‘un wa sittun" (over sixty), and from another, "bid‘un wa sab‘un" (over seventy). (Fadl al-Bari Sharh Sahih Bukhari Urdu, vol. 1, p. 318)

(2)
This hadith establishes that faith (iman) is composite (murakkab), but some consider it to be simple (basit). The details of the various schools and sects regarding this are as follows:

Schools and Sects Regarding the Simplicity of Faith:
(1)
Jahmiyyah:
The followers of Jahm ibn Safwan, according to whom faith is only the knowledge of the heart, whether that knowledge is voluntary or involuntary, regardless of actions. In this case, even Iblis and Pharaoh would be considered believers, because they also knew Allah in their hearts. Iblis said: "My Lord, because You have led me astray" (Qur’an, al-Hijr: 39) . Regarding Pharaoh and his people: "And they rejected them, while their souls were convinced thereof" (Qur’an, al-Naml: 14) .

(2)
Karramiyyah:
The followers of Muhammad ibn Karram, according to whom faith is only verbal affirmation (iqrar bil-lisan). Thus, even a hypocrite would be considered a believer, unless it is meant that they are believers in terms of worldly rulings, because these are based on outward actions, and only Allah knows the inner (heart). Therefore, hypocrites are considered Muslims. In the Hereafter, judgment will be according to the inner reality.

(3)
Mutakallimun:
According to Abu al-Hasan al-Ash‘ari, Abu Mansur al-Maturidi, and their followers, faith is the affirmation of the heart (tasdiq bil-qalb). According to them, verbal affirmation (iqrar bil-lisan) is a condition for being considered a Muslim in worldly rulings, because without it, one’s Islam would not be known. Clearly, a condition for something is not its essential part or component, just as ablution (wudu) is a condition for prayer, but not a pillar or component of prayer like bowing and prostration. Some Hanafis also hold this view; the Hanafi jurists consider verbal affirmation a component, but an additional component that can be omitted.

(4)
Murji’ah:
Three views are attributed to them:
(1) Faith is only verbal affirmation.
(2) Faith is only affirmation of the heart.
(3) Faith is affirmation of the heart and verbal affirmation.
According to this third view, Murji’ah consider faith to be composite.

Schools and Sects Regarding the Composite Nature of Faith:
(1)
Murji’ah:
Faith is the combination of verbal affirmation and affirmation of the heart.

(2)
Hanafis:
The well-known view of the Hanafis is that faith is the combination of verbal affirmation and affirmation of the heart.

(3)
Mu‘tazilah and Khawarij:
According to the Mu‘tazilah and Khawarij, faith is the combination of verbal affirmation, affirmation of the heart, and action by the limbs (amal bil-arkan), i.e., actions are a part and component of faith.

(4)
According to Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, all the hadith scholars, and the pious predecessors (salaf) of the Ummah: Faith is the combination of verbal affirmation, affirmation of the heart, and action by the limbs.

Maulana Shabbir Ahmad Usmani rahimahullah has also accepted this as the position of Imam Abu Hanifah. He writes: Imam Abu Hanifah, after analyzing the statements of the salaf, explained that according to them, faith is the sum of belief, speech, and action. However, within this sum, there are some fundamentals (usul) and some branches (furu‘). The essential faith, which is the basis of salvation, is affirmation of the heart and verbal affirmation. (Fadl al-Bari: 1/267)

Difference between Murji’ah and Hanafis:
According to the Murji’ah, actions have no connection to faith; they say: "La yadurru ma‘a al-iman ma‘siya kama la yanfa‘u ma‘a al-kufr ta‘a" — "Sin does not harm with faith, just as obedience does not benefit with disbelief." But according to the Hanafis, actions are the fruit, demand, and requirement of faith; without them, faith is not complete. Therefore, according to the Murji’ah, one who commits a major sin will not be punished; his faith is complete. But according to the Hanafis, if the one who commits a major sin does not repent, or Allah does not forgive him, he will enter Hell.

Thus, with perfect faith, a person will enter Paradise directly; it is that which saves from the Fire (munji ‘an al-nar), providing protection and refuge from it. If one commits a major sin, then it is munji ‘an al-khulud fi al-nar, i.e., after suffering punishment, he will be taken out of Hell. In other words, according to the Hanafis, actions are required, even if they are not part of faith.

Difference between Mu‘tazilah/ Khawarij and the Salaf of the Ummah:
According to the Mu‘tazilah, actions are such a part of faith that if they are absent, faith ceases to exist. That is, one who commits a major sin is not a believer, although they do not call him a disbeliever, but they declare him to be eternally in Hell and call him a "fasiq" (sinner). According to the Khawarij, one who commits a major sin is a disbeliever and will remain in Hell forever.

According to the salaf of the Ummah, the Imams, and the hadith scholars, faith, although it is the sum of three things, the status of the three components is not equal. Therefore, by committing a bad deed or a major sin, a person does not become a disbeliever, but his faith becomes deficient and incomplete. Thus, he is called a "mu’min fasiq" (a sinful believer), i.e., he is a believer but sinful. If Allah does not forgive him, after suffering punishment, he will be taken out of Hell and enter Paradise.

Difference between Hanafis and the rest of the Imams and Hadith Scholars:
(1)
According to the Hanafis: Actions are not included in the reality of faith, so they are not a part or component of it.

According to the hadith scholars and the rest of the Imams: Actions are included in the reality of faith, so they are its part and component, just as branches and leaves are part and component of a tree, and hands and feet are part and component of a human being. But their removal does not nullify the tree or the human being.

(2)
According to the Hanafis: There is no increase or decrease in faith.

According to the hadith scholars and the rest of the Imams: Faith increases and decreases, just as the cutting of branches and leaves causes deficiency and reduction in a tree; if its branches are present, it is complete, or just as the cutting of limbs causes deficiency in a human being, and if the limbs and organs are complete, he is complete. Similarly, negligence in actions causes faith to decrease, and performing righteous deeds causes faith to increase. The texts of the Qur’an and Sunnah support the position of the three Imams and the hadith scholars, and this is the correct view.

Question: Does faith (iman) increase and decrease? Clarify with evidences.

………… The Answer …………

There is no doubt that faith (iman) increases and decreases.

Allah Ta’ala says:

﴿فَاَمَّا الَّـذِيْنَ اٰمَنُـوْا فَزَادَتْـهُـمْ اِيْمَانًا﴾

Indeed, those who have believed, their faith increases.

(Surah At-Tawbah: 124)

For other verses of this meaning, see Sahih al-Bukhari (Book of Faith, Chapter: 1 before Hadith 8)

It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً، وَالحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ»

Faith has more than sixty branches, and modesty (haya) is a branch of faith.

(Sahih Bukhari: 9, Sahih Muslim: 57/35, Darussalam: 152)

Sayyiduna Abu Umamah radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said:

«مَنْ أَحَبَّ لِلّٰهِ، وَأَبْغَضَ لِلّٰهِ، وَأَعْطَي لِلّٰهِ، وَمَنَعَ لِلّٰهِ فَقَدِ اسْتَكْمَلَ الْإِيمَانَ»

Whoever loves for Allah, hates for Allah, gives for Allah, and withholds for Allah, then his faith is complete.

(Abu Dawud: 4681 and its chain is hasan)

Umair bin Habib bin Khamashah radi Allahu anhu says:

«الْإِيمَانُ يَزِيدُ وَيَنْقُصُ»

Faith increases and decreases.

(Kitab al-Iman by Ibn Abi Shaybah: 14, and its chain is sahih)

Its narrator, Yazid bin Umair, was considered by Imam Abdur Rahman bin Mahdi to be among “a people who inherited truthfulness.” (Masa’il Muhammad bin Uthman bin Abi Shaybah: 25 with my verification, al-Mu’talif wal-Mukhtalif by al-Daraqutni 2/923)

This is the creed and position of Ahl al-Sunnah: that faith increases and decreases. (See al-Shari’ah by Imam Muhammad bin al-Husayn al-Ajurri pp. 116-118, and Sharh Usul I’tiqad Ahl al-Sunnah by al-Lalika’i (5/890-964), and others.)

This is also the belief of Imam Malik, Imam Shafi’i, and Imam Ahmad bin Hanbal and others, rahimahum Allah ajma’in.

Whereas in ‘Aqa’id Nasafiyyah (p. 92) it is written:

«والإيمان لا يزيد ولا ينقص»

Faith neither increases nor decreases.

In Haqqani ‘Aqa’id al-Islam it is stated: Faith is only the name of affirmation by the heart. See Haqqani ‘Aqa’id al-Islam (p. 123, authored by Abdul Haq Haqqani and approved by Muhammad Qasim Nanotwi)

Imam Bukhari rahimahullah says:

«حَدَّثَنَا الهذيل بْنُ سُلَيْمَانَ أَبُو عِيسَي قَالَ: سَأَلْتُ الْأَوْزَاعِيَّ قُلْتُ: يَا أَبَا عَمْرٍو مَا تَقُولُ فِي رَفْعِ الْأَيْدِيْ مَعَ كُلِّ تَكْبِيرَةٍ، وَهُوَ قَائِمٌ فِي الصَّلَاةِ؟ قَالَ: ذَلِكَ الْأَمْرُ الْأَوَّلُ، وَسُئِلَ الْأَوْزَاعِيُّ وَأَنَا أَسْمَعُ عَنِ الْإِيمَانِ فَقَالَ: الْإِيمَانُ يَزِيدُ وَيَنْقُصُ. فَمَنْ زَعَمَ أَنَّ الْإِيمَانَ لَا يَزِيدُ وَلَا يَنْقُصُ فَهُوَ صَاحِبُ بِدْعَةٍ فَاحْذَرُوهُ»

Hudhayl bin Sulayman Abu ‘Isa narrated to us, he said: I asked al-Awza’i, I said: O Abu ‘Amr! What do you say about raising the hands with every takbir while a man is standing in prayer? He said: This is the earlier matter (i.e., the practice of the predecessors). And al-Awza’i was asked about faith while I was listening, so he said: Faith increases and decreases. Whoever thinks that faith does not increase and decrease, he is an innovator (mubtadi’), so beware of him.

(Juz’ Raf’ al-Yadayn with my verification: 108, it is hasan, handwritten copy p. 129)

Note: In my translation of Juz’ Raf’ al-Yadayn, I had written “it is hasan,” but due to a typographical error by the compositor, it was printed as “it is da’if.” This error remained uncorrected even in the review. My method is that I mention the reason for a narration being weak, whereas in the printed edition of Juz’ Raf’ al-Yadayn, no reason for weakness is mentioned. On the original Arabic manuscript of Juz’ Raf’ al-Yadayn, I have written very clearly in my own hand “its chain is hasan” (handwritten H 108), so please correct your copies accordingly.

By Hudhayl bin Sulayman is meant Fudayk bin Sulayman, from whom Imam Bukhari and others have narrated, and Imam Bukhari generally narrates only from those he considers trustworthy. Also, Hafiz Ibn Hibban has declared him trustworthy, so Fudayk “mentioned” is hasan in hadith.

From this fatwa of Imam al-Awza’i (d. 157 AH), it is clear that those who believe that faith does not increase and decrease are innovators (mubtadi’un). «أعاذنا الله من شرّهم»

………… Original Article …………

For the original article, see Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 1, pages 72 to 74) by Shaykh Hafiz Zubair Ali Zai rahimahullah

Hadith Commentary:
Vocabulary of the Hadith:
:
IMĀTATU AL-ADHĀ:
Every such thing that becomes a cause of harm and pain for a person,
that is, filth or a stone,
a thorn,
etc.—removing such a thing has been described as the lowest (most basic) level of faith (iman),
from which it is understood that every good deed
is a branch and part of faith.

Benefits and Issues:
The literal meaning of ḥayā’ (modesty):
The state of contraction and discomfort that arises in human nature from committing something evil,
disliked,
blameworthy, or worthy of reproach is called ḥayā’.

Shar‘i (legal) definition of ḥayā’:
That quality and character within a person
which motivates him not to commit any evil
and not to fall short or be negligent in fulfilling the right of anyone entitled to it.

In this way, the foundation and basis of fulfilling the rights of Allah (ḥuqūq Allāh) and the rights of people (ḥuqūq al-‘ibād) is ḥayā’ and shyness,
which motivates one to perform every act of obedience and grants the courage to avoid every act of disobedience.
It holds special importance among the branches of faith (sh‘ab al-īmān).

Explanation:
1:
It is understood from this that, according to deeds, faith (iman) has various levels and ranks.
It is also understood that faith (iman) and deeds (actions) are inseparable and necessary for each other.

Benefits and Issues:
➊ According to the righteous predecessors (Salaf Salihin), meaning the Companions (Sahabah) and the Followers (Tabi‘in), faith (iman) is the name for the statement of the tongue, the true affirmation of the heart, and the actions of the limbs. Shaykh Muhyiddin says: It is clear and preponderant that, due to increased contemplation and the clearest of evidences, affirmation in the heart increases; when one attains the rank of Siddiqiyyah (truthfulness), his faith becomes greater and stronger than others. The affirmation of the heart is an action, and likewise, if the actions of the limbs increase or decrease, this will be a cause for the increase or decrease of faith, because actions are included in the perfection of faith. According to the righteous predecessors, the actions of the other limbs (the apparent limbs) are a condition for the perfection of faith; however, according to the Mu‘tazilah, these actions are a condition for the validity of faith. (Fath al-Bari, Kitab al-Iman)

➋ Therefore, whoever performs as many lawful (shar‘i) actions as possible, his faith will be that much more complete; otherwise, it will remain deficient to that extent. When you have explained the levels of faith, then how can the statement of the Murji’ah be correct that faith does not increase or decrease?

➌ The most virtuous and highest action is the affirmation of «لا إله إلا الله» (Tawhid), and the affirmation of the messengership of Muhammad, the Messenger (sallallahu alayhi wa sallam), is its necessary part, because only that Tawhid is valid which the Messenger (sallallahu alayhi wa sallam) has explained. Therefore, whoever denies the messengership, his Tawhid is also not valid, as will be clarified in the following hadith.

(1) By "branches" are meant beliefs, actions, and morals.

(2) "The most virtuous," because without it, faith itself is not considered valid.

(3) "Of lesser rank," meaning in terms of degree and reward, or in terms of love and hardship, or in terms of the manner of its existence.

(4) "Harmful," either physically, such as stones and thorns, etc., or spiritually, such as impurity and foul odor, etc. And Allah knows best.

English Translation:

Modesty (haya) is a characteristic that prevents a person from shameful words and actions so that disgrace may be avoided. However, modesty should be in accordance with the Shariah; for example, there should be no modesty (haya) in seeking knowledge, speaking the truth, or performing righteous deeds. In this hadith, the special mention of modesty is because modesty becomes the cause of performing every good deed and abstaining from evil, as is mentioned in another narration: Modesty beautifies and adorns whatever it is found in, and whatever it departs from becomes disgraceful. (Musnad Ahmad: 3/165, Sunan Ibn Majah, Kitab az-Zuhd, Hadith: 4185)

Commentary:

➊ The example of faith (iman) is like that of a tree: faith in the Oneness of Allah (tawhid) and the Prophethood (risalah) is its root, righteous deeds are its branches, and the worldly and hereafterly benefits are its fruits. If the root of the tree does not remain, then the tree itself cannot remain either; however, if a branch is cut off, the tree still remains, though it becomes deficient. In the same way, sins cause deficiency in faith, and good deeds complete and increase faith.

➋ All good deeds are branches of faith, but the most important is the verbal affirmation of the word of tawhid, “La ilaha illallah” (There is no deity except Allah), because it is through this that one attains the other benefits of faith. Without verbal affirmation, faith is not valid.

➌ It is not correct to consider any good deed insignificant and neglect it, because the desire for good in the heart of a believer arises only due to faith; therefore, it is a branch of faith.

➍ Modesty (haya) is an important branch of faith, because through it a person is saved from many sins. However, what is not meant here is that undue modesty which prevents a person from asking about religious matters, acquiring knowledge, or performing any other good deed.

➎ Faith includes verbal actions, actions of the heart, and actions performed by other limbs (jawarih). For example, the affirmation of “La ilaha illallah” is an action of the tongue, having conviction in it is an action of the heart, and removing something harmful from the road is an action of the other limbs. All of these are branches and components of faith.

➏ Every action that benefits ordinary people is good and desirable. It is not necessary that the benefit be limited only to Muslims, provided that it does not contradict any other ruling of Islam.

➐ From this hadith it is understood that faith has many components, and whatever has components is subject to increase and decrease; therefore, faith also increases and decreases.

➑ The stronger a believer is in acting upon these branches of faith, the stronger his faith will be, and the weaker he is, the weaker his faith will be accordingly.

Hadith Authentication (Takhrij al-Hadith):
[صحيح بخاري 9],
[صحيح مسلم 153،152 واللفظه له]

Jurisprudence of the Hadith (Fiqh al-Hadith)
➊ In the Arabic language, the word «بضع» is used for a number ranging from three to nine. [القاموس الوحيد 169/1]
➋ In some narrations, mention is made of more than sixty levels. [صحيح بخاري : 9] In one narration, the number sixty-four is mentioned [الترمذي : 2614ب، احمد 379/2 ح 8913 وسنده صحيح، والقول بشذوذه قول شاذ] and in another narration, the number seventy-two is mentioned. [72] [صحيح ابن حبان، الاحسان 202/1 ح 181، وقال : بخبر غريب، دوسرا نسخه 407/1 ح 181 وقال شعيب الأرناووط : أسناده صحيح عليٰ شرطهما]
Some scholars say that here, specification (tahdid) is not intended, but rather abundance is meant. And some scholars say that all these words were spoken by the Messenger of Allah (sallallahu alayhi wa sallam), which the narrators have preserved. Here, three points are to be kept in mind:
First: These levels differ according to the conditions of different people, for example, the Prophets, the Companions (Sahabah), the Followers (Tabi‘in), the Followers of the Followers (Taba‘ Tabi‘in), the martyrs (shuhada), the truthful (siddiqin), and the righteous (salihin) have more than seventy levels. Similarly, there is also a difference in the levels of scholars and the general public.
Second: According to some scholars, among these levels of faith (iman), some levels have one or two branches ahead of them. In this regard, when the number more than sixty is mentioned, the original levels are intended, and if the number more than seventy is mentioned, then the branches of some levels are also included.
Third: Some say that in the Noble Qur’an, more than sixty levels are mentioned, and in the purified hadiths, more than seventy levels are mentioned. Therefore, when the word sixty is used, the levels of the Book of Allah are intended, and with the word seventy, the levels of both the Book and the Sunnah are intended. «والله اعلم»
➌ ‘Ayni Hanafi has written the names of the seventy-seven (77) levels of faith and compiled them in his commentary on Sahih al-Bukhari. [عمدةالقاري 128/1۔ 129 ح 9]
➍ It is not necessary to know the names of these levels of faith in detail; rather, it is sufficient that a person has faith in the Qur’an, the hadith, and consensus (ijma‘). When a Muslim removes a bone or something similar from the path to clear the way, this is one level of faith, even if he does not know this and considers it a minor good deed.
➎ From this hadith, it is understood that faith (iman) is the name of actions along with affirmation of the heart and declaration by the tongue. Upon this, there is consensus of all the people of truth (Ahl al-Haqq).
◈ Shaykh ‘Abd al-Qadir Jilani rahimahullah says:
«وتعتقد أن الايمان قول باللسان و معرفة بالجنان و عمل بالأر كان، يزيد بالطاعة وينقص بالعصيان»
And hold the belief that faith is ① affirmation with the tongue, ② conviction with the heart, ③ and action with the limbs, ④ it increases with obedience, ⑤ and decreases with disobedience. [غنية الطالبين 109/1]
◈ Approximately the same statement and meaning is written in Sharh al-Sunnah by al-Baghawi [39/1 ح 19] and others.
◈ Qadi ‘Abd al-Rahman Deobandi says:
“And my final research is that the Hanafis also consider actions to be a part of faith.” [فضل الباري شرح اردو صحيح بخاري 317/1، از افادات شبير احمد عثماني]
➏ There are different levels of faith; therefore, it increases and decreases.
Sayyiduna ‘Umayr ibn Habib radi Allahu anhu says that faith increases and (also) decreases. [كتاب الايمان لابن ابي شيبه : 14 وسنده صحيح، الحديث : 23/2 توضيح الاحكام]
Imam Malik, Sufyan al-Thawri, Sufyan ibn ‘Uyaynah, Ibn Jurayj, and Ma‘mar used to say that faith is (the name of) statement and action; it increases and decreases. [كتاب الشريعة للآجري ص 119 ح 243، وسنده صحيح]
This is the same belief established from Imam Ahmad ibn Hanbal, al-Awza‘i, Waki‘, and others. [الشريعة ص120، 119، باسانيد صحيحه]
➐ The mention of modesty (haya) here is specifically because it is one of the most important levels of faith. The Messenger of Allah (sallallahu alayhi wa sallam) said: “«الحياء لا ياتي إلا بخير» Modesty brings nothing but goodness.” [صحيح بخاري : 6117 و صحيح مسلم : 156]
In one narration it is stated «الحياء خير كله» “All goodness is modesty.” [صحيح مسلم 37/61 وترقيم دارالسلام : 157]
Also, he (sallallahu alayhi wa sallam) said: “«إذا لم تستح فاصنع ما شئت» If you have no modesty, then do as you wish.” [صحيح بخاري : 6120]
➑ In this narration, the mention of Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), is not present, but the absence of mention after the establishment of something is not proof of its negation. Secondly, the necessary implication of la ilaha illallah is that Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), is to be believed in. After his (sallallahu alayhi wa sallam) advent, la ilaha illallah is not complete without faith in him.