or we attack the killing of a muslim whether outwardly or inwardly if he is concealing what he shows and there is no major forbidden sin in overlooking the disbelief of a disbeliever who has no call to spread and in whom there is no evil that transgresses. how many of us are upon the disbelievers and overlook them by spending a dinar? that is not forbidden. as for taking the risk of killing someone who is outwardly muslim and it is very likely that he is inwardly muslim then the third forbidden case is that we look at one of their callers from whom we know that he believes in the invalidity of his school of thought but he adopts it without believing in it in order to reach attracting people and turning their faces to himself in pursuit of leadership and greed for the worldly debris. this is what one should avoid from his evil and the matter in this is subject to the opinion of the imam so that he may observe the indications of his circumstances and discern from his outward appearance his inner self and see whether what he has mentioned is submission to the truth and an acknowledgment of it after verification and investigation or it is hypocrisy and dissimulation. and in the indications of circumstances there is what indicates this. and it is better that it does not oblige the imam to kill him inevitably nor that it is forbidden to kill him but rather it is left to his own ijtihad. so if he is convinced that he is following the path of dissimulation in what he killed him and if he thought that he had become aware of the truth and the corruption of the embellished sayings to which he had been calling before his repentance had become clear to him and he immediately overlooked him and if there remained any doubt about him and everyone was watching his affairs and examining his inner affairs and judging him according to what became clear to him from him then this is the straight path that is close to fairness and far from fanaticism and arbitrariness.
أو نهجم على قتل مسلم ظاهرا أو باطنا أن كان مضمرا لما يظهر وليس في التغاضي عن كفر كافر ليست له دعوه تنتشر وليس فيه شر يتعدى كبير محظور فكم مننا على الكفار وأغضينا عنهم ببذل الدينار فليس ذلك ممتنعا أما اقتحام الخطر في قتل من هو مسلم ظاهرا ويحتمل ان يكون مسلما باطنا احتمالا قويا فمحظور الحاله الثالثه أن ننظر بواحد من دعاتهم ممن يعرف منه أنه يعتقد بطلان مذهبه ولكنه ينتحله غير معتقد له ليتوصل إلى استمالة الخلق وصرف وجوههم إلى نفسه طلبا للرياسة وطمعا في حطام الدنيا هذا هو الذي يتقي شره والأمر فيه منوط برأي الإمام ليلاحظ قرائن أحواله ويتفرس من ظاهره في باطنه ويستبين أن ما ذكره يكون إذعانا للحق واعترافا به بعد التحقق والكشف أو هو نفاق وتقية وفي قرائن الأحوال ما يدل عليه والأولى ألا يوجب على الإمام قتله لا محالة ولا أنيحرم قتله بل يفوض إلى اجتهاده فأن غلب على ظنه أنه سالك منهج التقية فيما أداه قتله وأن غلب على ظنه أنه تنبه للحق وظهر له فساد الأقاويل المزخرفة التي كان يدعو اليها قبل توبنه وأغضى عنه في الحال وأن بقيت به ريبة وكل به من يراقب أحواله ويتفقده في بواطن أمره ويحكم فيه بموجب ما يتضح له منه فهذا هو المسلك القصد القريب من الإنصاف والبعيد من التعصب والاعتساف