the scope of the objection. Thus, in his view, the only remaining ground for execution that does not involve retaliation in kind is adultery. This too is a form of aggression, and execution for it is rare, because it is concealed and difficult to prove.

Third: Punishment in this world does not indicate how grave or slight a sin is. This world is not the abode of recompense; rather, the Hereafter is. Nevertheless, punishments have been prescribed in this world to prevent corruption and aggression, as Allah Most High says:

“Whoever kills a soul, unless for a soul or for corruption in the land, it is as though he had killed all mankind.”

And the angels said:

“Will You place in it someone who will spread corruption there and shed blood?”

These two things mentioned by the angels are the very grounds on which Allah prescribed execution for the Children of Israel. This is why disbelievers under Muslim protection are allowed to remain upon payment of jizya, even though, by the consensus of the Muslims, their sin of failing to believe is greater than that of an adulterer or murderer whom we execute.

Abū Hanīfa held that, whatever the kind of disbelief, its adherents are fought only because they wage war; those who do not wage war are not to be fought. Accordingly, he accepts jizya from those other than the Arab People of the Book, even if they are idolaters. Mālik and, in one of his two opinions, Ahmad agreed with him on this. Nevertheless, execution is permissible in certain cases as a discretionary punishment and a measure of governance.