"He has accepted Islam with the good he has done previously." Ibn Ḥazm said: It is clear that when an apostate accepts Islam, and when a disbeliever who has never accepted Islam does so, they accept Islam with the good they have done previously. If the apostate performed ḥajj while he was a Muslim, he has fulfilled what he was commanded and obligated to do as he was instructed, and now he has accepted Islam with it, so it remains for him as it was. As for the disbeliever who performs ḥajj, like the Ṣābians who consider ḥajj to Mecca part of their religion, if they accept Islam afterward, it does not suffice for them because they did not perform it as Allāh Almighty commanded. This is because the obligation of ḥajj and all other religious duties is that they are not performed except as commanded by the Messenger of Allāh Muḥammad (ṣallá Allāhu ʿalayhi wa-sallam) in the religion he brought, which Allāh Almighty does not accept any other religion besides. He (ṣallá Allāhu ʿalayhi wa-sallam) said: "Whoever does an action not in accordance with our command, it is rejected." The Ṣābian only performed ḥajj as commanded by Yurasaf or Hermes, so it does not suffice for him, and with Allāh Almighty is success. It is necessary for those who invalidate the ḥajj of an apostate to also invalidate his chastity, his triple divorce, his sale and purchase, and his gifts that were made in Islam, and they do not say this, so the corruption of their statement becomes apparent, and with Allāh Almighty we are supported. When this is clarified, there is no contradiction between it and the previous ḥadīth numbered (52) "that the disbeliever is rewarded for his good deeds done for Allāh in this world" because it refers to the disbeliever who, in Allāh's knowledge, will die as a disbeliever, as evidenced by the end of it: "until when he reaches the Hereafter, he will have no good deed for which he is rewarded." As for the disbeliever who, in Allāh's knowledge, will accept Islam and die as a believer, he is rewarded for his good deeds done in a state of disbelief in the Hereafter, as indicated by the preceding ḥadīths, including the ḥadīth of Ḥakīm ibn Ḥizām, which Ibn Ḥazm mentioned in his previous statement and authenticated, though he did not attribute it to any of the authors. It was recorded by al-Bukhārī in his "Ṣaḥīḥ" (4/327, 5/127, 10/348), Muslim (1/79), and Abū ʿAwānah in his "Ṣaḥīḥ" as well (1/72-73), and Aḥmad (3/402)
" أسلمت على ما أسلفت من خير ". قال ابن حزم: فصح أن المرتد إذا أسلم، والكافر الذي لم يكن أسلم قط إذا أسلما، فقد أسلما على ما أسلفا من الخير، وقد كان المرتد إذ حج وهو مسلم قد أدى ما أمر به وما كلف كما أمر به، فقد أسلم الآن عليه فهو له كما كان. وأما الكافر يحج كالصابئين الذين يرون الحج إلى مكة في دينهم، فإن أسلم بعد ذلك لم يجزه لأنه لم يؤده كما أمر الله تعالى به، لأن من فرض الحج وسائر الشرائع كلها أن لا تؤدى إلا كما أمر بها رسول الله محمد بن عبد الله عليه السلام في الدين الذي جاء به الذي لا يقبل الله تعالى دينا غيره، وقال عليه السلام: " من عمل عملا ليس عليه أمرنا فهو رد ". والصابئ إنما حج كما أمره يوراسف أو هرمس فلا يجزئه، وبالله تعالى التوفيق. ويلزم من أسقط حجه بردته أن يسقط إحصانه وطلاقه الثلاث وبيعه وابتياعه وعطاياه التي كانت في الإسلام، وهم لا يقولون بهذا، فظهر فساد قولهم، وبالله تعالى نتأيد ". وإذا تبين هذا فلا منافاة بينه وبين الحديث المتقدم برقم (٥٢) " أن الكافر يثاب على حسناته ما عمل بها لله في الدنيا " لأن المراد به الكافر الذي سبق في علم الله أنه يموت كافرا بدليل قوله في آخره: " حتى إذا أفضى إلى الآخرة لم يكن له حسنة يجزى بها ". وأما الكافر الذي سبق في علم الله أنه يسلم ويموت مؤمنا فهو يجازى على حسناته التي عملها حالة كفره في الآخرة، كما أفادته الأحاديث المتقدمة، ومنها حديث حكيم بن حزام الذي أورده ابن حزم في كلامه المتقدم وصححه ولم يعزه لأحد من المؤلفين، وقد أخرجه البخاري في " صحيحه " (٤ / ٣٢٧، ٥ / ١٢٧، ١٠ / ٣٤٨) ومسلم (١ / ٧٩) وأبو عوانة في " صحيحه " أيضا (١ / ٧٢ - ٧٣) وأحمد (٣ / ٤٠٢).