Is every disbeliever considered "halal al-dam" (whose blood may be shed), whether the call (to Islam) has reached them or not, based on the fatwas of scholars that whoever insults Allah or the Messenger or mocks the religion is considered a disbeliever whose blood may be shed?

First: The scholars' saying, "Whoever does such-and-such is an infidel whose blood is lawful," refers to the apostate who abandons Islam through belief, or word, or deed, or omission. The proof for this is the Prophet's (peace be upon him) saying: "Whoever changes his religion, kill him," and his saying: "The blood of a Muslim man is not lawful except in one of three cases: the married fornicator, a life for a life, and one who abandons his religion and separates from the community." The punishment for an apostate is more severe than the punishment for an original disbeliever. He is not to be left to his religion, and he must be killed if he does not return to Islam. He does not inherit, nor can he marry, nor is his slaughtered meat eaten.

Second: Not every infidel's blood is lawful. Rather, disbelievers are of two types: one type whose blood and property are inviolable, namely those with treaties, the dhimmis, and those granted safe conduct. Another type whose blood and property are permissible are those who fight Muslims and with whom there is no treaty, dhimma, or safe conduct between us. Allah has forbidden the killing of a soul which He has forbidden, except by right, and this includes Muslim women and inviolable disbelieving women. The Prophet (peace be upon him) forbade killing a person with whom there is a treaty, saying: "Whoever kills a person with whom there is a treaty will not smell the scent of Paradise."

Third: The one who carries out the legal punishment for an apostate or a treaty-breaker is the ruler or his deputy, and not the general public, in order to prevent chaos.

Fourth: There is a difference between declaring someone an infidel in general terms and declaring a specific person an infidel. The latter requires the presence of conditions and the absence of impediments. A specific person may be ignorant, or misinterpreting, or coerced, which prevents judging him an infidel despite his committing or saying what is disbelief.