[...disbelief after belief, or adultery after being married, or the killing of a soul without right." This is agreed upon (2). Since none of these three has been committed by him, his blood is not lawful. The Prophet (peace and blessings of Allah be upon him) also said: "I have been commanded to fight the people until they say 'There is no god but Allah,' so if they say it, their blood and wealth are protected from me, except by its right." This is agreed upon (3). Furthermore, prayer is a branch of the religion, so one is not killed for abandoning it, just like [the abandonment of] Hajj. Moreover, if execution were legislated, it would be to act as a deterrent against abandoning prayer; however, it is not permissible to legislate a deterrent if the thing being deterred is realized [non-existence]. Execution would permanently prevent the performance of prayer, so it should not be legislated. Additionally, the fundamental principle is the sanctity of blood, so permissibility is not established except through a textual proof or the implication of a text, and the fundamental principle is its absence. Our counter-argument is the statement of Allah the Exalted: "Then kill the polytheists" up to His saying: "But if they repent, establish prayer, and give zakah, then let them go on their way" (4). He permitted their killing and stipulated repentance—which is Islam, establishing prayer, and giving zakah—for letting them go on their way. Whenever one intentionally abandons prayer (5), he has not fulfilled the condition for being let go, so he remains (6) subject to the requirement of execution. Also, the statement of the Prophet (peace and blessings of Allah be upon him): "Whoever abandons prayer intentionally, the covenant [of protection] from him has been lifted" (7). This indicates the permissibility of killing him. The Prophet (peace and blessings of Allah be upon him) said:
(2) Extracted by al-Bukhari, in: Chapter of the Statement of Allah the Exalted: "A soul for a soul..." from the Book of Blood Money (Kitab al-Diyat). Sahih al-Bukhari 9/6. And Muslim, in: Chapter of that by which the blood of a Muslim is permitted, from the Book of Retaliation (Kitab al-Qasamah). Sahih Muslim 3/1302, 1303. It was also extracted by Abu Dawud, in: Chapter of the Ruling on one who apostatizes, from the Book of Prescribed Punishments (Kitab al-Hudud). Sunan Abi Dawud 2/440. And al-Tirmidhi, in: Chapter of what has been narrated that the blood of a Muslim person is not lawful except in one of three cases, from the Chapters of Tribulations (Abwab al-Fitan). 'Aridat al-Ahwadhi 9/2. And al-Nasa'i, in: Chapter of Mentioning what makes the blood of a Muslim lawful, Chapter of Crucifixion, and Chapter of the Ruling on the Apostate, from the Book of Prohibition (Kitab al-Tahrim). Al-Mujtaba 7/84, 93, 94, 95. And al-Darimi, in: Chapter of the blood of a man who testifies that there is no god but Allah is not lawful, from the Book of Expeditions (Kitab al-Siyar). Sunan al-Darimi 2/218. And Imam Ahmad, in: Al-Musnad 1/61, 63, 65, 70, 163, 382, 428, 444, 465, 6/181, 214. (3) Its extraction was mentioned previously on page 36. (4) Surah al-Tawbah 5. (5) Omitted from: The Original and A. (6) In A and M: "fa-baqiya" [then he remains]. (7) Extracted by Ibn Majah, in: Chapter of Patience during Calamity, from the Book of Tribulations (Kitab al-Fitan). Sunan Ibn Majah 2/1339. And Imam Ahmad, in: Al-Musnad 6/421.
كُفْرٍ بَعْدَ إيمَانٍ، أو زِنًا بَعْدَ إحْصَانٍ، أو قَتْلِ نَفْسٍ بِغَيْرِ حَقٍّ". مُتَّفَقٌ عليه (٢). وهذا لم يَصْدُرْ منه أحَدُ الثَّلاثةِ. فلا يَحِلُّ دَمُهُ. وقال النبيُّ -صلى اللَّه عليه وسلم-: "أُمِرْتُ أنْ أُقَاتِلَ النّاسَ حَتَّىِ يَقُولُوا لَا إلهَ إلَّا اللهُ، فَإذَا قَالُوهَا عَصَمُوا مِنِّى دِمَاءَهُمْ وأَمْوَالَهُم إلَّا بِحَقِّها". مُتَّفَقٌ عليه (٣). ولأنَّه فَرْعٌ من فُرُوعِ الدِّينِ. فلا يُقْتَلُ بِتَرْكِه كالحَجِّ، ولأنَّ القَتْلَ لو شُرِعَ لَشُرِعَ زَجْرًا عن تَرْكِ الصلاةِ، ولا يجوزُ شَرْعُ زَاجِرٍ تَحَقَّقَ المَزْجُورُ عنه، والقَتْلُ يَمْنَعُ فِعْلَ الصلاةِ دَائِمًا، فلا يُشْرَعُ، ولأنَّ الأصْلَ تَحْرِيمُ الدَّمِ، فلا تَثْبُتُ الإِباحَةُ إلَّا بِنَصٍّ أو مَعْنَى نَصٍّ. والأصْلُ عَدَمُه. ولَنا، قولُ اللهِ تعالى: {فَاقْتُلُوا الْمُشْرِكِينَ} إلى قوله: {فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ} (٤). فأباحَ قَتْلَهم، وشَرَطَ في تَخْلِيَةِ سَبِيلِهِم التَّوْبَةَ، وهى الإِسلامُ، وإقَامُ الصلاةِ، وإيتاءُ الزكَاةِ، فمتى تَرَكَ الصلاةَ مُتَعَمِّدًا (٥) لم يَأْتِ بِشَرْطِ تَخْلِيَتِه، فيَبْقَى (٦) على وُجُوبِ القَتْلِ، وقولُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "مَنْ تَرَكَ الصَّلَاةَ مُتَعَمِّدًا فقد بَرِئَتْ مِنْهُ الذِّمَّةُ" (٧). وهذا يَدُلُّ على إباحةِ قَتْلِه، وقال عليه
(٢) أخرجه البخاري، في: باب قول اللَّه تعالى: {أَنَّ النَّفْسَ بِالنَّفْسِ. . .}، من كتاب الديات. صحيح البخاري ٩/ ٦. ومسلم، في: باب ما يباح به دم المسلم، من كتاب القسامة. صحيح مسلم ٣/ ١٣٠٢، ١٣٠٣. كما أخرجه أبو داود، في: باب الحكم في من ارتد، من كتاب الحدود. سنن أبي داود ٢/ ٤٤٠. والترمذي، في: باب ما جاء لا يحل دم امرئ مسلم إلا بإحدى ثلاث، من أبواب الفتن. عارضة الأحوذى ٩/ ٢. والنسائي، في: باب ذكر ما يحل به دم المسلم، وباب الصلب، وباب الحكم في المرتد، من كتاب التحريم. المجتبى ٧/ ٨٤، ٩٣، ٩٤، ٩٥. والدارمى، في: باب لا يحل دم رجل يشهد أن لا إله إلا اللَّه، من كتاب السير. سنن الدارمي ٢/ ٢١٨. والإِمام أحمد، في: المسند ١/ ٦١، ٦٣، ٦٥، ٧٠، ١٦٣، ٣٨٢، ٤٢٨، ٤٤٤، ٤٦٥، ٦/ ١٨١، ٢١٤.(٣) تقدم تخريجه في صفحة ٣٦.(٤) سورة التوبة ٥.(٥) سقط من: الأصل، أ.(٦) في أ، م: "فبقى".(٧) أخرجه ابن ماجه، في: باب الصبر على البلاء، من كتاب الفتن. سنن ابن ماجه ٢/ ١٣٣٩. والإِمام أحمد، في: المسند ٦/ ٤٢١.
