the second case is the one who converts under the shadow of swords but he is among their common people and ignorant people not among their preachers and misguidance. his repentance is also accepted. whoever is not a candidate for the call the harm of his disbelief is limited to him in himself. however much he shows religion it is possible that he is truthful in his secrets and his appearance. the ignorant common person thinks that deception with religions and beliefs is like transportation and experimental contracts so he connects them for a period by virtue of the interest and cuts them off for another and his inner self agrees with the outward appearance in what he does of commitment and turning away. for this reason you see those who take captive male and female slaves from the lands of disbelief to the house of islam professes its religion believing and thanking god for what he has given them of guidance and purified them from the harm of disbelief and error. if they were asked about the reason for changing the religion and preferring the clear truth over falsehood they would not know a reason for it except the agreement of the masters according to the interest of the situation. then that affects the innermost of their beliefs as we see and witness. so if it is known that the commoner is quick to change then we believe him in his change to the truth just as we believe him in his turning away from it if something contrary to the truth appears in his belief. for we are between overlooking a secret disbeliever and not killing him but rather turning a blind eye to him.
الحالة الثانية الذي يسلم تحت ظلال السيوف ولكنه من جملة عوامهم وجهالهم لا من جملة دعاتهم وضلالهم فهذا أيضا تقبل توبته فمن لم يكن مترشحا للدعوة فضرر كفره مقصور عليه في نفسه ومهما أظهر الدين احتمل كونه صادقا في إسراره وإظهاره ولعامي الجاهل يظن أن التلبيس بالأديان والعقائد مثل المواصلات والمعاقدات الاختبارية فيصلها مدة بحكم المصلحة ويقطعها أخرى وباطنه يوافق الظاهر فيما يتعاطاه من التزام وإعراض ولذلك ترى من يسبي من العبيد والإماء من بلاد الكفر إلى دارالإسلام يدينون بدينهم معتقدين وشاكرين لله على ما أتاح لهم من الرشد ورحض عنهم من وضر الكفر والغي ولو سئلوا عن السبب في تبديل الدين وإيثار الحق المبين على الباطل لم يعرفوا له سببا إلا موافقة السادة على وفق مصلحة الحال ثم ذلك يؤثر في باطن عقائدهم كما نرى ونشاهد فإذا عرف أن العامي سريع التقلب فنصدقه في انقلابه إلى الحق كما نصدقه في إضرابه عنه إذا ظهر من معتقده خلاف الحق فإنا بين أن نغضى عن كافر مستسر ولا نقتله بل نتعامى عنه