Returning to the first doubt; which is the permissibility of killing by treachery and the suicide in which the innocent are sacrificed, by the hadith of Aisha mentioned in

The questioner : He says: The hadith of Aisha: . So we said: O Messenger of Allah, the road may gather people. He said: .

The Shaykh : Now; how do they understand this hadith? And what is the relation of the hadith to the original question for which they cited this hadith as evidence? What is the original question for which this hadith is cited as evidence? It is killing by treachery; is that not so? And that by this killing, innocent people who do not deserve this killing are lost.
We say—with all regret—that this evidence alone is sufficient to be a deterrent for these people to separate themselves from the scholars of the Muslims in interpreting the texts of the Messenger (peace be upon him) and interpreting them with a false interpretation.
This hadith indicates, by the totality of the narrations that came in "Sahih Muslim" and others, that an army is directed to demolish the Ka'bah, and among them, as it came in this hadith, is the one who understands the matter, what does "the one who understands the matter" mean? It means he understands the purpose of his going with this army, and among them is the passerby; he does not know what the purpose is, but as it is said in some countries: "Put your hand out and walk," where are they going? They are going to strive in the path of Allah, but they do not understand that they are going to demolish the House of Allah (Blessed and Exalted is He); so Allah (Mighty and Majestic) will cause the earth to swallow them and destroy them all. So the Lady Aisha found the matter difficult and said: How is this, when among them are such and such and such? So he (peace be upon him) answered that they are .
The phrase: has no relation to treachery and killing those who do not deserve it, but rather it has a relation to the one who joins an army that does not know the purpose, that this army has directed itself toward committing a major forbidden act; so he is resurrected according to his intention. So the hadith is in one place, and the thing for which it is cited as evidence is in another place, they are resurrected according to their intentions, so what is the relation of committing treachery to this hadith? This is first.
And secondly: Is it a way to establish the Muslim state by such means by which many of those who claim to work for Islam and jihad in the path of Allah (Blessed and Exalted is He) have been afflicted? Did the Messenger (peace be upon him) do this when he began to establish the Muslim state? Every Muslim knows that such actions did not occur except in the Medinan period; that is: after the Prophet (peace and blessings be upon him) actually established the victorious party, he established them and taught them from what Allah taught him and raised them under his eye, and began to prepare these people to meet the disbelievers. And we know that the first battle that took place between the Muslims and the disbelievers did not originate from the Messenger (peace be upon him) and his companions, but rather it was in defense of the land of the Muslims which was attacked by the disbelievers, as is known in the biography and in the story of the famous Battle of Badr; therefore, jihad requires preliminaries and many, many preliminaries.