Dalīl al-ṬālibMarʿi al-Karmi

or luring him away from his faith, then his covenant is annulled.

The imam may choose his fate as he would with any prisoner of war; his property becomes booty, yet the covenant that covers his wives and children is not revoked. If he embraces Islam, it is forbidden to execute him—even if his prior offense had been reviling the Prophet, peace and blessings be upon him.1

(1) In al-Furu‘ (6/287) it is stated: Ibn Abi Musa reports that whoever reviles the Messenger is to be executed even if he subsequently accepts Islam; this is the sole opinion cited in al-Mustaw‘ib, and Ibn al-Banna also mentions it in al-Khisal. Shaykh Taqi al-Din Ibn Taymiyya says in al-Ikhtiyarat (p. 320): “This is the correct view within the Hanbali madhhab.” I add: The author affirms this ruling here without qualification, and, in the “Chapter on the Apostate’s Repentance” (p. 324), he likewise states: “In this world, outwardly, the repentance of a zindiq (a hypocrite who professes Islam while concealing unbelief) is not accepted, nor that of someone who repeatedly apostatizes, nor of anyone who curses Allah or His Messenger….”
دينه انتقض عهده. ويخير الإمام فيه كالأسير وماله فيء ولا ينقض عهد نسائه وأولاده فإن أسلم حرم قتله ولو كان سب النبي صلى الله عليه وسلم١.
١ قال في الفروع "٦/٢٨٧": وذكر ابن أبي موسى: أن ساب الرسول يقتل ولو أسلم اقتصر عليه في المستوعب وذكر ابن البنا في الخصال. قال شيخ تقي الدين ابن تيمية "الاختيارات: ٣٢٠": وهو الصحيح من المذهب. قلت: كذا أطلق المصنف هنا وفي "فصل توبة المرتد" "ص: ٣٢٤" قال: "ولا يقبل في الدنيا بحسب الظاهر توبة زنديق, وهو: المنافق الذي يظهر الإسلام ويخفي الكفر, ولا من تكررت ردته, أو سب الله تعالى, أو رسوله....".

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