Explanation of the author's statement: The chapter on what has come regarding the covenant of Allah and the covenant of His Prophet, and the saying of Allah the Exalted

The Shaykh : His Prophet (peace and blessings be upon him). The covenant (dhimmah) means the pledge (aahd). The pledge is called a covenant (dhimmah) because a person commits to it just as the owner of a debt commits to the debt in his covenant (dhimmah). Therefore, the pledge is called a covenant (dhimmah).
The student: Covenant (dhimmah)

The Shaykh : Covenant (dhimmah). And Allah (Glorified and Exalted is He) has a covenant (aahd) upon His servants, and the servants have a covenant (aahd) upon Allah (Mighty and Majestic). Likewise, the Prophet (peace be upon him) has a covenant (aahd) upon his Ummah, and they have a covenant (aahd) upon him. As for the covenant (aahd) of Allah upon His servants, it is that they worship Him and do not associate anything with Him. As for the covenant (aahd) of the servants upon Allah, it is that He will not punish anyone who does not associate anything with Him. This is the covenant of Allah upon us. This is our covenant upon Allah. Allah the Exalted said:
The student: Fulfill

The Shaykh : As for the Prophet's (peace and blessings be upon him) covenant with the Ummah, it is that they follow his Shari'ah and do not introduce religious innovations into it, and their covenant with him is that he convey it to them and not conceal anything from them. The Prophet (peace and blessings be upon him) informed us that there is no prophet except that it is obligatory upon him to guide his Ummah to what is best. This is the covenant of the human being, our covenant with our prophets. However, the intended meaning of "dhimmah" here is different from what you pointed to. The intended meaning is the covenant that exists between contracting parties in covenants, such as the one between the people of Makkah and the Prophet (peace and blessings be upon him) in the Treaty of Hudaybiyyah. And the saying of Allah the Exalted: Is this a command from a quadriliteral root or a triliteral root?
The student: The quadriliteral root

The Shaykh : It is from the quadriliteral root, from "awfa" (to fulfill) to "yufi" (he fulfills). Fulfillment (ifaa') means giving something in its complete form. From this is the fulfillment of the measure and the scale, and the like of that. And his saying: Is it from the chapter of adding the source to its actor or to its object? That is, with your covenant of Allah, or with the covenant of Allah upon you?
The student: With the covenant of Allah upon you

The Shaykh : Let us see now. He said:
The student: Its actor
The student: Both are possible

The Shaykh : Because the actor of "fa'ala" (to do) is "fa'il" (doer), and the actor of the action "fa'ala" implies participation from both sides, like "qatal" (to kill) and "jahada" (to strive) and "aahada" (to covenant). So the verse is suitable for this and that. And both, meaning the covenant of Allah for us and our covenant for Him, are interdependent. And from this is the vow (nadhr), for the vow is a type of covenant (aahd), as Allah the Exalted said: So, O 'Abd Allah, what is the...? And his saying Its benefit is emphasis and drawing attention to the obligation of fulfillment. Otherwise, it would have been sufficient to say: But he says, "When you make covenants," and the covenant has issued from you, then it is not befitting for you to call for its fulfillment.
Then he emphasized this command by saying Breaking (inqad) of a thing is the undoing of its fastening. He likened the covenant (aahd) to a knot (uqda) because it is a contract between the covenanting parties. For this reason, he said: And we know that breaking (inqad) is like breaking a weave or breaking a rope when it is knotted, and the like of that. And his saying: Confirming (tawkid) of a thing means establishing it. Establishing it. Covenants are confirmed (tawakkad) or confirmed (tawakkad)? The correct one is "tawakkad." Yes, and not "tawakkad"?
The student: Tawakkad

The Shaykh : "Tawakkad" is the more eloquent. It is said, "Wakada al-amr" (he confirmed the matter) and "akkadahu" (he confirmed it) with "tawkidan" (confirmation) and "ta'kidan" (confirmation). And as you see now, So the waw is more eloquent than the hamza. Then he said: Why? Because when a person covenants with another and says, "I covenant with you by Allah, I covenant with you by Allah," and then mentions what he covenanted upon, his saying
The student: A guarantor

The Shaykh : A guarantor. He made Allah a guarantor. And this is an addition to the confirmation of the covenant. He concluded it with the verse. He concluded the verse with knowledge as a threat against violating the covenant, against breaking the covenant. Because if a person believes that Allah knows everything he does, he will not break the covenant.
And the result is that the suitability of the verses to the heading is very clear, because he said: And he said:
When he commands him, meaning he appoints him as a commander over them. The commander in that era was in charge of execution, issuing rulings, judgment, and leading the prayer. He was in charge of all these things. He would be the imam in prayer, a mufti for them, a judge among them, and an executor. Four things. But matters have changed now, and a specific person is appointed for each of these tasks. Or here, it is not for doubt but for variety. An army is more than four hundred, and a detachment is less than that. Meaning, if its members were four hundred or more, it was an army, and if it was less than that, it was
The student: A detachment

The Shaykh : A detachment. Then, detachments are sometimes sent from the town independently, and sometimes they are a unit of the army. A unit of the army is sometimes at the beginning and sometimes after the return. So detachments are of three types: a type that is sent from the town, another type that is sent from the army at the beginning, and a third type that is sent from the army on the return. As for those from the town, it is apparent that a detachment of three hundred, two hundred, two hundred and fifty, or three hundred and fifty is sent. And as for those from the army... what, in its entirety? Then they send a detachment at the beginning, meaning it goes ahead of them to the enemy. This is one type. Or after their return, they send a detachment by informing them of the remnants of the enemy, and they send the detachment to them. The scholars distinguished between the detachment at the beginning and the detachment on the return in terms of their share of the spoils. They said that the imam has the right to give the detachment at the beginning... what? He gives them one-third after the khums, one-fourth. And on the return, one-third. One-fourth for the beginning, and on the return, one-third. Why? Because at the beginning, the army is behind it and will catch up with it, so it is safer than the one sent after the return. Is that so or not?
The student: Yes.

The Shaykh : Yes, good. He advised him: The advice (wasiyyah) means informing about something with concern for it. Meaning, he informs him of the thing and encourages him to take it so that he acts upon it. And fearing Allah (taqwa) is obeying His command and avoiding His prohibition. It is taken from "waqaya" (protection). Yes, and its meaning is taking protection from the punishment of Allah. And this does not happen except by doing the commands and avoiding the prohibitions. It has been mentioned that some of the people of knowledge defined it or described it with another definition, saying: Taqwa is that you act in obedience to Allah
The student: In the light of Allah

The Shaykh : In the light of Allah, hoping for the reward of Allah. And that you leave what Allah has prohibited in the light of Allah
The student: Fearing the punishment of Allah

The Shaykh : Fearing the punishment of Allah. And some of them defined it otherwise, saying
The student: Make...

The Shaykh : Yes.
The student: That you make...

The Shaykh : "Leave the sins, small and large, that is the pious one. And act like a camel on the ground of thorns, fearing what it sees.
Do not belittle a small thing, for the mountains are from pebbles."
But all the definitions stand for what we said first, which is that a person takes protection from the punishment of Allah by doing His commands and avoiding His prohibitions. And the reason the advice was with taqwa for the commander of the army or the detachment is that command generally gives a person elevation, elevation over those he is commander of. And perhaps his soul that commands evil will take him so that he does not fear Allah (Mighty and Majestic). And his saying: I have it with the ba and with "min"
The student: And "min"

The Shaykh : and who
The student: And "man"

The Shaykh : As for the parsing of "wa bi-man" (and with whom), it is connected by repeating the operator. It is connected to "taqwa Allah" (fearing Allah) by repeating the operator. And as for the deletion of the ba, it is connected to it without repeating the operator. And his saying: means he advised him to do good to the Muslims with him. Good, is "good" in worldly matters, or in religious matters, or in both?
The student: In both

The Shaykh : In both. So he follows the easiest path with them and seeks the safest for them, if they are on horses or camels. And likewise, he commands them to do what is right and forbids them from what is wrong, and prevents injustice among them. So the word "good" includes the good of this world and the Hereafter. And in this case, or from this hadith, we know that it is obligatory for one who takes charge of a matter of the Muslims to follow with them what is
The student: Better

The Shaykh : Good. Unlike a person's work for himself, for which he is only obligated with the obligatory. He is only obligated with the obligatory. As for one who works for others, it is obligatory for him to follow what is better.