the brief statement about it is that he follows the path of the apostates in considering blood money marriage slaughter the enforcement of judgments and the performance of acts of worship. as for the souls he does not follow the path of the original infidel with them since the imam has a choice with regard to the original infidel between four options favor ransom enslavement and killing. he does not have a choice with regard to the apostate. rather there is no way to enslave them nor to accept the jizya from them nor… to the favor and ransom and what is obligatory is to kill them and purify the face of the earth from them. this is the ruling on those who are judged to be infidels from the batiniyyah. the permissibility of killing them and its obligation is not specific to the case of fighting them rather we assassinate them and shed their blood because as long as they are busy fighting it is permissible to kill them even if they are from the first group that was not judged to be infidels which is that when fighting they join the people of rebellion and the rebel is killed as long as he is facing the fighting even if he is a muslim except that if he turns away and turns away he does not follow their retreat and does not… it is stopped at their wounded but as for those we have ruled as infidels it is not stopped in killing them until they pretend to fight and pretend to struggle.
والقول الوجيز فيه أنه يسلك مسلك المرتدين في النظر في الدم والمال والنكاح والذبيحة ونفوذالأقضية وقضاء العبادات أما الأرواح فلا يسلك بهم مسلك الكافر الأصلي إذ يتخير الإمام في الكافر الأصلي بين أربع خصال بين المن والفداء والاسترقاق والقتل ولا يتخير في حق المرتد بل لا سبيل إلى استرقاقهم ولا إلى قبول الجزية منهم ولا إلى المن والفداء وإنما الواجب قتلهم وتطهير وجه الأرض منهم هذا حكم الذين يحكم بكفرهم من الباطنية وليس يختص جواز قتلهم ولا وجوبه بحالة قتالهم بل نغتالهم ونسفك دماءهم فإنهم مهما اشتغلوا بالقتال جاز قتلهم وأن كانوا من الفرقة الأولى التي لم يحكم فيهم بالكفر وهو أنهم عند القتال يلتحقون بأهل البغي والباغي يقتل ما دام مقبلا على القتال وأنكان مسلما إلا أنه إذا أدبر وولى لم يتبع مدبرهم ولم يوقف على جريحهم أما من حكمنا بكفرهم فلا يتوقف في قتلهم إلى تظاهرهم بالقتال وتظاهرهم على النضال