The Mu’tazila’s speech about the principle of “the manzila bin manzalatin” began in a very simple way. They decree that the perpetrator of a major sin is neither a believer nor an unbeliever, but a transgressor. they put it separately and counted it between faith and disbelief; Therefore, the perpetrator of a major sin is worse than a believer and better than an unbeliever. This vote and their opinion are nothing more than a jurisprudential issue that is not that important.
Ibn al-Murtaza quotes the consensus of the Mu’tazila in this regard and writes as follows: “But what the Mu’tazila agree on is that… the Mu’tazila agree on the status between the two manzila, and that is that the debaucher is neither a believer nor an unbeliever.
Allameh Esfrayini writes: “Among the ugly things that the Mu’tazila have about, this is their saying: The debaucher is in the state of status between two statuses, he is neither a believer nor a disbeliever. If he leaves this world before he repents, he will be forever. He will remain in hell, and it is not permissible for God Almighty to forgive him or have mercy on him. If God Almighty has mercy on him or forgives him, he will be out of wisdom and by forgiving him, he will be removed from the dignity and position of being God. falls, Almighty God says: «إن الله لا یغفر أن یشرک به و یغفر مادون ذلک لمن یشاء (Indeed, God does not forgive [that] which is associated with Him, and He forgives except that for whomever He wills.)
But this saying of God Almighty rejects them; As God Almighty says: «قل يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعا إنه هو الغفور الرحيم» ([O Prophet! From your own side] say: O servants who have wasted on yourselves, do not despair of God’s mercy. Indeed, God forgives all sins. He is surely the Most Forgiving, the Merciful.) He also says: «إنه لا ییأس من روح الله إلا القوم الکافرون» (Because only the group of unbelievers do not despair of God’s mercy.) “That is, the perpetrator of a major sin because he is similar to a believer in his marriage, but not in action, and he is similar to an unbeliever in action, not in his marriage, so he is in the middle of these two; Therefore, his punishment is less than the punishment of an unbeliever.
If we want to examine the religion of the Mu’tazila, we find that they believe in this and say: “The perpetrator of a major sin is absolutely neither called a believer nor an unbeliever, but a transgressor, and he is in the “statue between the statues”; That is, it is between faith and disbelief.
Sahib Keshaf writes about the transgressor as follows: “The debaucher, by committing a major sin in the Shari’ah, is out of the command of the Almighty God, and among the “status”; That is, it is between the status of disbelief and faith. The purpose of this statement is that the perpetrator of a major sin does not deserve the name of a believer or an unbeliever; Rather, a separate name should be chosen for him, which is “fasiq”.
Of course, it can be said: what made them to choose such a name for committing a great sin, is that they were confused and lost in the case of the debaucher; Because he is not a believer in one way; Because the name of the believer does not actually apply to him; because in some matters, he performs the actions and works of non-believers and is still not a complete disbeliever; Because in some matters, he does what Muslims do, and still for the flow of Islamic rules on him, then he is a debaucher.
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