The benefits of the saying of Allah the Exalted: << وكان في المدينة تسعة رهط يفسدون في الأرض ولا يصلحون >
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The evidence for this in it is also His saying: [Surat al-Naml: 48]. In it is the origin of gangs, and it still exists to this day. Indeed, these are nine men who corrupt in the land and do not reform. The matter has continued to our day and beyond, and Allah knows best that it will remain, because the people of evil have methods by which they specialize in imposing their evil upon others.
In it is also evidence that corruption and reform can coexist, due to His saying: "They corrupt in the land and do not reform." And if their coexistence were not possible, His saying "and do not reform" would have no benefit, because the absence of reform would be [implied] by the affirmation of corruption if their coexistence were not possible. These are two benefits. In it is the affirmation that corruption and reform may coexist in a person.
From this, we also take that disbelief and faith may coexist in a person, because faith is reform and disbelief is corruption. Likewise, open sinfulness and obedience may coexist. Two groups of people differed on this: the Mu'tazilah and the Murji'ah.
The Murji'ah said: It is not possible. If a person is a believer, he is in all the states of the righteous, and he is not punished for a sin nor blamed for it.
The Khawarij and the Mu'tazilah are the opposite. They said: It is not possible for disbelief and faith, or open sinfulness and obedience, to coexist. Rather, whoever does what necessitates open sinfulness becomes a disbeliever, and whoever does what necessitates disbelief becomes a disbeliever. This is the view of the Khawarij, or [they place] a person between the station of faith and disbelief according to the view of the Mu'tazilah.
There is no doubt that souls, reality, and reason indicate the opposite of what they said, because this coexistence is an existing and known matter.
And there were in the city nine family heads causing corruption in the land and not amending [its affairs].
وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الأَرْضِ وَلا يُصْلِحُونَIn it is also evidence that corruption and reform can coexist, due to His saying: "They corrupt in the land and do not reform." And if their coexistence were not possible, His saying "and do not reform" would have no benefit, because the absence of reform would be [implied] by the affirmation of corruption if their coexistence were not possible. These are two benefits. In it is the affirmation that corruption and reform may coexist in a person.
From this, we also take that disbelief and faith may coexist in a person, because faith is reform and disbelief is corruption. Likewise, open sinfulness and obedience may coexist. Two groups of people differed on this: the Mu'tazilah and the Murji'ah.
The Murji'ah said: It is not possible. If a person is a believer, he is in all the states of the righteous, and he is not punished for a sin nor blamed for it.
The Khawarij and the Mu'tazilah are the opposite. They said: It is not possible for disbelief and faith, or open sinfulness and obedience, to coexist. Rather, whoever does what necessitates open sinfulness becomes a disbeliever, and whoever does what necessitates disbelief becomes a disbeliever. This is the view of the Khawarij, or [they place] a person between the station of faith and disbelief according to the view of the Mu'tazilah.
There is no doubt that souls, reality, and reason indicate the opposite of what they said, because this coexistence is an existing and known matter.