He spoke about correcting the concept of going out in the path of Allah.

The Shaykh : We say that going out in the path of Allah has a Shari'ah concept and it has an innovated concept. You have previously known that every religious innovation in Islam is misguidance, even if the intention behind it is to increase one's nearness to Allah the Mighty and Majestic. For nearness, as you have known, is achieved by following what the Prophet (peace and blessings be upon him) was upon. Going out in the path of seeking knowledge: the student of knowledge, when he goes out from his home or from his work to seek knowledge, is in the path of Allah. Indeed, the worker who goes out to his job to earn his lawful sustenance is also in the path of Allah. There is no doubt that the first path is better than the second, because the first path is pure worship. And he (peace and blessings be upon him) said, as al-Muslim narrated in his Sahih: And al-Tirmidhi, Imam Ahmad, and others narrated that the Prophet (peace and blessings be upon him) said: But even the one who goes out to keep himself from eating what is forbidden, or rather to keep himself from asking anyone other than Allah the Mighty and Majestic, this is also considered by the Wise Lawgiver as going out in the path of Allah, Blessed and Exalted is He. It came in the authentic hadith that the Prophet (peace and blessings be upon him) was sitting among his Companions one day when a young man passed by. The Companions saw in his strength, hard work, and vitality what pleased them, so they said, "If only this one were in the path of Allah." He (peace and blessings be upon him) said: So the path of Allah is a very broad meaning that includes every act of worship and every obedience. Going out for da'wah in the path of Allah is undoubtedly a prescribed matter, and it may even be obligatory. It is one of the matters about which the old Arabic proverb is said: "This is a matter in which two do not differ, and in which two goats do not butt heads." But if what surrounds going out for da'wah to Allah the Mighty and Majestic is something that was not in the time of the Prophet (peace and blessings be upon him), and likewise not in the time of the righteous Salaf, then the going out falls into the category, or into the general scope, of what you heard in the previous lecture. And it is sufficient for you as a reminder from it the saying of the Prophet (peace and blessings be upon him): .
I believe that whoever has knowledge of the biography of the Messenger of Allah (peace and blessings be upon him), the biography of the noble Companions, the renowned Imams, and the history of Islam in general, all these centuries that have passed until this era, will not find a going out in the manner referred to in the question.
In the question, the going out is for three days. In the question, the going out is for forty days. In what was not mentioned in the question, a large, numerous group goes out to a village, to a city, and perhaps to a region, and perhaps to some disbelieving countries. Most of them fit the description of Allah the Mighty and Majestic: This going out, which fits this group with this noble verse , combined with a going out limited to three days or forty days, is undoubtedly an addition that has entered the religion in the present era. And no scholar, absolutely, will be able to bring a report, even a weak and fragile one, that the righteous Salaf limited the going out to three days or limited the going out to forty days. This is what came in the question. Or that they went out like this in groups. This was absolutely not the case. As for a scholar from among the scholars of the Muslims going out, this is the obligatory duty commanded in the Noble Qur'an, in such as the saying of the Exalted: The Ummah. There is no doubt that the intended meaning here is a group. And here I must make a pause, which is very important, even if it takes a little time, because the intended meaning is that the gathering is for knowledge.
And knowledge, as it was said: "Knowledge, if you seek it, is much, and life is short for acquiring it, so prioritize the most important of it, then the most important." And I believe that this is the point where I saw myself compelled to pause, on the occasion of the previously mentioned verse, which is the saying of our Lord the Exalted: Ummah. What is the meaning of Ummah? A group. This verse must be understood as it was interpreted by the scholars of tafsir, and the Salafi tafsir, not the innovated tafsir. The Salafi tafsir interprets the Qur'an first with the Qur'an, then if there is no verse that interprets a verse, it is interpreted with the hadith of the Messenger (peace and blessings be upon him). And if there is no hadith and no Qur'an, then it is interpreted with the athar, whether from the Companions or from the Tabi'un or from those who followed them, because these are the ones intended by his (peace and blessings be upon him) saying: For this reason, al-Hafiz al-Suyuti compiled his famous book titled "al-Durr al-Mansur fi al-Tafsir bi al-Ma'thur." It is not rational tafsir, and minds here differ and differ greatly. This word Ummah in this verse must be interpreted first in light of how the Salaf interpreted it, and then in light of the application of the Messenger (peace be upon him), because this verse, when it was first revealed, was revealed upon the heart of the Messenger (peace and blessings be upon him), so he is the one who will undertake its application and explanation to the people, either by his saying, or by his doing, or by his approval.
And now This Ummah is a group that calls to good, enjoins what is right, and forbids what is wrong. They are not in one place, but this Ummah, meaning this group, is distributed throughout the Muslim society. There may be one, two, or three scholars here, and likewise there. It means that the collective obligation (fard kifayah) must be fulfilled, which the jurists define as: if some of the people fulfill it, it drops from the rest. If there are two villages, for example, and in one of them is a learned man, a scholar in the true sense, who teaches the people of his town, but he does not go out to that other village where there is no scholar to explain to them the rulings of Allah the Mighty and Majestic, this scholar must not be confined to this village, but rather he must move to the other village, meaning he fulfills the obligation here and there. And if there are many scholars in the village, and this is unfortunately not realized in this time, even in many large countries, then these must fulfill this obligation that Allah the Mighty and Majestic mentioned in the previous verse. So, as I said earlier, it is not conceivable to have discussion, dispute, and disagreement on the subject of going out to teach people and convey to them the call of Allah. As I said earlier, this matter: "Two do not differ in it, and two goats do not butt heads in it."