by the consensus of Muslims. If he embraces Islam before puberty, does the legal status of Islam apply to him before puberty? (1) Scholars hold two views on this, unlike someone who has reached puberty, who becomes a Muslim by the consensus of Muslims.

Thus, the three men’s acceptance of Islam brought them out of disbelief by the consensus of Muslims. As for Alī’s acceptance of Islam, did it bring him out of disbelief? There are two well-known views. Al-Shāfiʿī’s position is that a child’s acceptance of Islam does not bring him out of disbelief.

As for whether any particular child prostrated before an idol before the Prophet’s mission began, this is unknown. We therefore cannot assert categorically that Alī or al-Zubayr (2) and others like them (3) never prostrated before an idol. Nor do we possess a report establishing that they did so; indeed, we do not even possess a specific report that any of the three men prostrated before an idol. Rather, this is said because it was customary for Quraysh to prostrate before idols before Islam. This could therefore also have occurred among the children, as commonly happens in such matters.

Fourth: The terms of censure in the Quran—such as disbelief, wrongdoing, and sinful disobedience—apply only to those who persist in these states. As for someone who (* becomes a believer after disbelief, just after wrongdoing, and righteous after wickedness—the terms of praise apply to him *) (4), rather than the terms of censure, by the consensus of Muslims.

Thus, His words, Mighty and Majestic:

“My covenant does not include the wrongdoers.” [Surah al-Baqarah: 124]

mean: