Original disbelief is different from emergent [disbelief]; the evidence for this is that the man is permitted to remain upon it, and the inhabitants of monasteries, the elderly, and the blind are not killed, nor is the woman compelled to abandon it through beating or imprisonment; emergent disbelief is the opposite. A child is not legally responsible (mukallaf), unlike a woman. As for the Banu Hanifah, it has not been proven that those of them who were enslaved had previously embraced Islam. The Banu Hanifah did not all embrace Islam; rather, some of them did, and the apparent [situation] is that those who embraced Islam were men. Among them were those who remained steadfast in their Islam, such as Thumamah ibn Uthal, and among them were those who apostatized, such as al-Dajjal al-Hanafi.
Section Two: Apostasy is not valid except from a person of sound mind. As for one who has no sound mind, such as a child who has no discernment, a lunatic, or someone whose mind has ceased to function due to fainting, sleep, illness, or taking permitted medicine, his apostasy is not valid, and his speech has no legal consequence, without disagreement. Ibn al-Mundhir said: All those whom we have memorized from among the scholars have reached a consensus that if a lunatic apostatizes during his state of madness, he remains a Muslim according to what he was upon before that, and if a killer intentionally kills him, he is subject to retaliation (qisas) if his guardians demand it. The Prophet (may Allah bless him and grant him peace) said: "The Pen is lifted from three: from the child until he reaches puberty, from the sleeper until he wakes up, and from the lunatic until he regains his sanity." Recorded by Abu Dawud and al-Tirmidhi (10), who said: It is a hasan (good) hadith. This is also because he is not legally responsible, so he is not held accountable for his speech, just as (11) he is not held accountable for it regarding his acknowledgments (iqrar), his divorce, or his manumission. As for the intoxicated person and the discerning child, we will mention their rulings later, if Allah wills.
Section Three: That he is not to be killed until he is asked to repent three times. This is the opinion of the majority of scholars, including Umar, 'Ali, 'Ata', al-Nakha'i, Malik, al-Thawri, al-Awza'i, Ishaq, and the People of Opinion (Ashab al-Ra'y). It is one of the two opinions of al-Shafi'i. It is narrated from Ahmad, in another report, that he is not
= and Ibn Abi Shaybah in: The Chapter on Those Who Are Forbidden to Be Killed in the Abode of War, from the Book of Jihad (al-Musannaf 12/381, 382); 'Abd al-Razzaq in: The Chapter on Night Attacks, from the Book of Jihad (al-Musannaf 5/202); and Sa'id ibn Mansur in: The Chapter on What Has Been Said Regarding Killing Women and Children, from the Book of Jihad (al-Sunan 2/239). (10) Its takhrij has been previously provided in 2/50. (11) In [copy] m: there is an addition of "law" (if).
ويُخَالِفُ الكُفْرُ الأصْلِيُّ الطارئِ؛ بدليل أنَّ الرَّجُلَ يُقَرُّ عليه، ولا يُقْتَلُ أهلُ الصَّوامعِ، والشُّيوخُ والمَكافيفُ، ولا تُجْبَرُ المرأةُ على تَرْكِه بضَرْبٍ ولا حَبْسٍ، والكُفْرُ الطَّارِئُ بخلافِهِ، والصَّبِيُّ غيرُ مُكلَّفٍ؛ بخلافِ المرأةِ. وأمَّا بنو حنيفةَ، فلم يَثْبُتْ أنَّ من اسْتُرِقَّ منهم تقدَّمَ له إسْلامٌ، ولم يكُن بنو حنيفةَ أسْلَموا كلُّهم، وإنَّما أسْلَمَ بعضُهم، والظاهِرُ أنَّ الذين أسْلَموا كانُوا رجالًا، فمنهم مَنْ ثَبَتَ على إسْلامِه، منهم ثُمامةُ بنُ أثالٍ، ومنهم مَنِ ارتدَّ، منهم الدَّجَّالُ الحَنَفِيُّ.
الفصل الثاني: أنَّ الرِّدَّةَ لا تَصِحُّ إلَّا مِن عاقلٍ، فأمَّا مَنْ لا عَقْلَ له، كالطِّفْلِ الذي لا عَقْلَ له، والمجنونِ، ومن زَالَ عَقْلُه بإغماءٍ، أو نَومٍ، أو مرضٍ، أو شُرْبِ دواءٍ يُباحُ شُرْبُه، فلا تَصِحُّ رِدَّتُه، ولا حُكمَ لكلامِهِ، بغيرِ خِلافٍ. قال ابنُ المُنْذِرِ: أجْمَعَ كلُّ مَن نَحْفَظُ عنه مِن أهِل العلمِ، على أنَّ المجنُونَ إذا ارْتَدَّ في حالِ جُنونهِ، أنَّه مسلمٌ على ما كان عليه قبلَ ذلك، ولو قتلَه قاتِلٌ عَمْدًا، كان عليه القَوَدُ، إذا طَلَبَ أولياؤُه. وقد قال النَّبِيُّ -صلى اللَّه عليه وسلم-: "رُفِعَ الْقَلَمُ عَنْ ثلَاثٍ؛ عَن الصَّبِيِّ حَتَّى يَبْلُغَ، وعَنِ النَّائِمِ حَتَّى يَسْتَيقِظَ، وَعَنِ الْمَجْنُونِ حَتَّى يُفِيقَ". أَخْرَجَه أبو داودَ، والترمذيُّ (١٠)، وقال: حديثٌ حسَن. ولأنَّه غيرُ مُكَلَّفٍ، فلم يُؤَاخَذْ بِكلامِه، كما (١١) لم يُؤاخَذْ به في إقرارِه، ولا طَلاقِه، ولا إعْتاقِه، وأمَّا السَّكْرانُ، والصَّبِيُّ العاقِلُ، فَنَذْكُرُ حكمَهما فيما بعدُ، إن شاء اللهُ.
الفصل الثالث: أنه لا يُقْتَلُ حتى يُسْتَتابَ ثلاثًا. هذا قولُ أكثرِ أهِل العلمِ؛ منهم عمرُ، وعليٌّ، وعطاءٌ، والنَّخَعِيُّ، ومالِكٌ، والثَّوريُّ، والأوْزَاعيُّ، وإسْحاقُ، وأصحابُ الرَّأيِ. وهو أحدُ قَوْلَيِ الشافعيِّ. ورُوِىَ عن أحمدَ، روايةٌ أُخْرَى، أنَّه لا
= وابن أبي شيبة، في: باب من ينهى عن قتله في دار الحرب، من كتاب الجهاد. المصنف ١٢/ ٣٨١، ٣٨٢. وعبد الرزاق، في: باب البيات، من كتاب الجهاد. المصنف ٥/ ٢٠٢. وسعيد بن منصور، في: باب ما جاء في قتل النساء والولدان، من كتاب الجهاد. السنن ٢/ ٢٣٩.(١٠) تقدم تخريجه في: ٢/ ٥٠.(١١) في م زيادة: "لو".
