twofold formula for faith. T-his explanation is substantiated by Gods saying, "And say not, to one who offers you peace, You are not a believer, seeking the chance of profits of this life [so that you may despoil him]" (Q. ٤:٩٤). The verse indicates the acceptance of, and adherence to, Islam, and that [an apostate] should not be killed after his repentance. The position ultimately taken by the Imamite school is that there is no verse in the Quran that indicates an unqualified obligation to kill an apostate [i.e., whether he repents or not], and that would serve as abrogator of the verse under discussion.
However, if those who maintain its abrogation intend to cling, in proving their view, to those verses which call for fighting the polytheists and unbelievers, then, evidently, that is conditional upon the continuance of the object of the ruling [which is the continuation of disbelief], as is the case with the principle followed in all con‌ crete cases in [regard to] me Sharia-related and other ordinances. It is true that an unqualified injunction to kill an apostate has been reported in some traditions related by Sunni sources. Thus, al-Bukhari, Ai}mad b.I:Ianbal, al-Tirmidhi, al-NasaI, Abu Dawild al-Sijistani, and Ibn Maja report, on the authority of Ibn Abbas, that the Prophet said, "Anyone who changes his religion, kill him." ١٠١
Nevertheless, there is no disagreement among Muslims that this ruling is condi‌ tional on the refusal to repent, although there is a disagreement among them over the period during which [the apostate] should be asked to repent, and whether it should be obligatory to ask him to repent or only be recommended. The prevailing view among the Imamites is that it is obligatory and not limited to a specific period; rather, he should be called upon to repent as long as it is possible for him to reconvert to Islam. It has been said, however, that he should be given only three days to repent. This opinion is attributed to some Imamite scholars and has been adopted by many Sunni scholars. Abill:lanifa and Abil Yilsuf are of the opinion that a grace period of three days should be recommended. Nevertheless, Ali b. Abi Bakr al-Marghinani maintained that it was obligatory to kill an apostate without delay. Ibn al-Humam attributes to al-ShafiI and Ibn al-Mundhir that they both said, regarding the apos‌ tate, "He should repent immediately, or be killed." ١٠٢
In any case, there is no question that the ruling to kill is nullified by repentance, as is stated in traditions reported by both Shiites and Sunnis. Hence, the verse [which safeguards the apostate from being put to death] is not to be regarded as having been abrogated.

(١٧) If then they have recourse to you [Mui}ammad], judge between them or disclaim ju‌ risdiction. If you disclaim jurisdiction, then they cannot harm you at all. But if you judge, judge between them with equity. (Q. ٥:٤٢)
Opinions vary on this particular verse. According to some, it is one of the precise (mul:zkama) verses and has therefore not been abrogated. The Twelver Shiites are agreed upon this opinion. Thus, the juridical authority has the discretion, when peti‌ tioned by peoples of the Book, whether to judge in accordance with the ruling of the Islamic law, or to disclaim jurisdiction and leave them to follow what their religion requires them to do. Shaykh al-Tilsi relates a sound tradition of the Imam Abil Jafar [al-Baqir], who said, "When a judge is approached by people of the Torah and the Gospel to judge among them, the matter is for his discretion: He can either agree to