Islom (musulmon bo'lish) shariat hukmlariga nisbatan huquqiy mas'uliyat [taklīf] uchun shart emas, faqat qaysi hukm musulmonlar uchun ekanligini matn aniq [sarahatan] yoki bilvosita bayon qilgan hollar bundan mustasno, masalan,

Islam (being Muslim) is not a condition for legal responsibility [taklīf] with respect to the legal rulings, except for a ruling about which a text specifies that it is for Muslims, either explicitly [sarahatan], like,

Shunday qilib, Islom u narsada mas'uliyatning shartlaridan biridir, u shart sifatida kelgan narsada. Biroq mas'uliyatning yanada umumiy shartlari ham bor, ularda musulmon yoki kofir o'rtasida farq yo'q. Bular jismoniy balog'at [bulūg'], aql-idrok yoki sog' aql ['aql] va qodirlik [qudrah]. Shunday ekan, shaxs shariy mas'uliyatga tortilishi uchun u jismonan balog'atga yetgan, aqli sog' bo'lgan va o'ziga yuklatilgan narsani bajarishga qodir bo'lishi kerak. Ali (Alloh uning yuzini sharaflasin) rivoyat qilishicha, Allah Elchisi ﷺ shunday degan: "Qalam uch kishidan ko'tarilgan: uyg'onguncha uxlayotgan kishidan, aqli qaytguncha telba kishidan va balog'atga yetguncha bola kishidan", bu hadisni Imom Zayd o'zining "Musnad" kitobida rivoyat qilgan. Va Allah, Ulug' va Oliy Zot, aytadi:

Therefore Islam is one of the conditions of legal responsibility in that which it comes as a condition. However there more general conditions of legal responsibility, in which there is no distinction between Muslim or kāfir. These conditions are physical maturity [bulūgh], sanity or a sane intellect [‘aql], and ability [qudrah]. Thus for a person to be legally responsible he must be physically mature, sane, and able to perform what he has been made responsible with. From Ali (may Allah ennoble his face) that the Messenger of Allah (saw) said, “The pen is lifted from three: the sleeping one until he wakes up, the insane until he regains his sanity, and the child until he matures”, narrated by Imam Zayd in his Musnad. And Allah, the Exalted, says,

Qalamning ko'tarilishi (rafʿ al-qalam) degani mas'uliyatning ko'tarilishi demakdir, ya'ni shaxs huquqiy jihatdan javobgar bo'lmaydi va unga shar'iy hukmlar yo'naltirilmaydi. "Alloh hech bir nafsga o'zining sig'imidan ortiq yuklamaydi" degan oyatning ma'nosi, garchi inkor shaklida bo'lsa ham, man' qilish ma'nosini o'z ichiga oladi. Buni Payg'ambar ﷺ ning: "Agar sizlarga biror ishni buyursam, uni qo'lingizdan kelgancha bajaringlar", degan so'zlari tasdiqlaydi; bu hadisni al-Bухорий va Muslim rivoyat qilgan. Bu yerda shunday deyish to'g'ri emaski, Alloh bolaga va aqli past kishiga zakot, nafaqa va zimmadagi majburiyatlarni yuklagan, shuning uchun ular mukallaf hisoblanadi, chunki ularga ba'zi shar'iy hukmlar yuklangan. Bu to'g'ri emas, chunki bu majburiyatlar bola yoki aqli past kishining harakatiga emas, balki ularning moliga va zimmasiga bog'liqdir. Mas'uliyatning obyekti ularning moli va zimmasi bo'lib, o'zlari emas. Buni aniq ko'rsatadigan narsa shuki, qalamning ko'tarilishi aniq chegara bilan belgilangan: "balog'atga yetguncha" va "aqli tuzalguncha". Bu esa samarali sabab sifatida jismoniy voyaga yetmaganlik va aqlning yetishmasligini ko'rsatadi, ularning esa pul va qarz bilan aloqasi yo'q, shuning uchun ular bu qoidadan istisno emas. Shuningdek, Allohning, taolo, bajarish qudrati bo'lmagan kishiga o'sha ishni bajarish mas'uliyatini yuklaganini aytish ham to'g'ri emas, masalan, U Abu Lahabga nozil qilingan narsaga iymon keltirishni buyurdi, holbuki U (subhanahu va taolo) uning iymon keltirmasligini xabar qildi. Shunday qilib, ikki qarama-qarshi narsani birlashtirdi va bajarib bo'lmaydigan narsaga mas'uliyat yukladi, ya'ni kishiga qila olmaydigan ishni yukladi. Bu noto'g'ri, chunki Alloh avvalo Abu Lahabni U (subhanahu va taolo) ...

The meaning of ‘lifting of the pen’ is ‘lifting of the responsibility’ such that one is not legally responsible nor addressed by the legal rulings, and the meaning of “Allah burdens not…”, although a negation, contains the meaning of prohibition, and this is supported by the his (saw) saying, “and if I command you with a matter fulfill it as much as you are able”, narrated by al-Bukhāri and Muslim. It should not be said here that Allah has obliged the zakāt, provision [nafaqah], and liabilities [damanāt] upon the child and the insane and so therefore they are legally responsible [mukallaf] because they have been made responsible for some of the legal rulings. This is not correct because these obligations are not connected to the act of the child or the insane, rather they are connected to their wealth and liability [dhimmah]. Their wealth and liability are the subject of responsibility, not the child or insane themselves. This is clear by the fact that the lifting of the pen is specified by a clear limit, “until he becomes mature”, and “until he becomes sane”, and this benefits the derivation of an effective cause, which is the physical immaturity, and the insanity, and these have no relevance to money and debt, hence they are not an exception to the rule. Nor should it be said that Allah, the Exalted, has made him who has no ability to fulfill a matter responsible with the fulfillment of that matter, as He commanded Abu Lahab to believe in what was revealed, whilst He (swt) informed that he will not believe, so He brought together two contradictory matters, thereby assigning responsibility of the impossible, that is, He made a person responsible for that which he cannot do. This is incorrect because Allah first made Abu Lahab responsible to believe in what He (swt)