Explanation of the author's statement: And his saying (...... and do not mutilate, and do not kill a child.

The Shaykh : And what is the meaning of mutilation? Mutilation is disfiguring by cutting off limbs or the like. And when we gain control over the enemy by capturing them or wounding them, it is not permissible for us to mutilate them. It is not permissible to mutilate them, because this mutilation is not needed; rather, it is revenge in an inappropriate place. So if we overpower these enemies and capture them, it is not permissible to cut off their noses, or their ears, or their tongues, or their hands, or their feet. This is forbidden, because the Messenger said: The scholars differed on whether, if they do that to us, we should do it to them or not? That is, if they capture one of us or wound him and harm him, should we mutilate them or not? Some of them took the generality of: And the Messenger (peace and blessings be upon him) did not exclude anything. And if they transgress against us with mutilation, we do not transgress against them with mutilation, because if we mutilate, for example, Zayd, it may be that Zayd does not approve of his people mutilating those who are worse than us or who have taken [prisoners]. So how do we mutilate him? And some of the people of knowledge said, rather, we mutilate them if they mutilate us, because this generality is opposed by another generality. What is it?
The student: Whoever transgresses against you

The Shaykh : And if we do not mutilate them while they are mutilating us, they may interpret that as
The student: weakness

The Shaykh : weakness and incapacity. Yes. And if we mutilate them, they will know that we have strength, and perhaps they will desist from mutilation out of fear that we will mutilate them. The issue requires research, but the interest, as it appears, necessitates that if they mutilate us, we mutilate them. If you say that mutilation may happen to one of them, and he does not approve of his people mutilating our people, the answer is that the single action of one of a single nation is the action of the whole, because by their commitment or lack of commitment, they are like one person. Allah (Mighty and Majestic) addresses the Jews in the time of the Messenger (peace and blessings be upon him) regarding matters that happened to whom? To those who were in the time of Moses. Here. And the like of that. Why? Because they are one nation. So the favor of Allah upon some of them is a favor upon all of them.
He said: Who is the child? The child is the young one. It is not permissible to kill him. Why? Because this young child does not fight. And if he does not fight, how do we kill him? What is his sin? And because he may become a Muslim. And likewise in other hadiths, we do not kill a monk, or an old man who is declining, or a woman, unless they fight or incite. If they fight or incite, or if they have an opinion in the war and its direction, then they are killed, as Duraayd ibn al-Simah was killed in the expedition of Thaqif. Yes. So if he has an opinion and advice, or direct participation in fighting, then they are killed. And some of the people of knowledge used this hadith as evidence that fighting is not for the sake of Islam, but for the protection of Islam. The best evidence for that is that we do not kill these people. If it were for the sake of Islam, we would have killed them if they did not become Muslims. And this issue has a long disagreement among the scholars, and the Shaykh al-Islam (may Allah have mercy on him) held that fighting the disbelievers is for the protection of Islam, and not to compel them to Islam. And he has a famous treatise on that, titled "Fighting the Disbelievers."
Now, Look, what did the Messenger say? To incite, yes, to incite fighting them. To incite fighting them, because if you know that they are enemies to you, that calls you to fight them. And for this reason, Allah the Exalted said: He did not say "Do not take the Jews and the Christians as awliya (close friends of Allah)" as He said in another verse, but He said: More comprehensive. Who is the enemy? The enemy is the opposite of the wali (close friend of Allah), and the wali (close friend of Allah) is the opposite of the enemy. Yes. And who is the enemy?
The student: The opposite of the wali (close friend of Allah)

The Shaykh : So the wali (close friend of Allah) revolves around the one who takes charge of your affairs and cares for you with support, because he is the most deserving of you and the closest to you. A wali (close friend of Allah) is a close relative, and the enemy is the opposite: the one who betrays you, opposes you, and distances himself from you. Pay attention to the word because it has a significance in that, which will be mentioned later. The word does it include all the disbelievers or not? Even the Jews and the Christians?
The student: Yes.

The Shaykh : Even the worshippers of idols?
The student: Yes.

The Shaykh : Yes, even the worshippers of idols.
His saying: "Khassal" and "khalal" mean the same thing. And if they mean the same thing, it is known that
The student: is for doubt

The Shaykh : is for doubt, or not? Yes, because he said Now, if I said to you "upon an army or a detachment" why did we not say that it is for doubt?
The student: ...

The Shaykh : Because of the difference in meaning. Now, yes. What is the grammatical analysis of this? It is a conditional noun. Yes, I have a benefit. "Ayyatuhun" is in the nominative case.
The student: The subject.

The Shaykh : It is the subject, and it is a conditional noun, and is extra, and is in ... the condition, for emphasis of the generality, as in His saying the Exalted: Yes. Now. The "kaf" is the object, and where is the relative pronoun referring back to the conditional noun? Because it is necessary to link the condition with its noun, the conditional noun, just as the relative clause of a relative pronoun must have a relative pronoun, and the predicate of a subject must have a link. We say it is omitted, and the estimation is "fa-ayyatuhun ma ajabokum ilayhi," meaning whichever one they respond to, they respond to it, they respond to it. This is the answer to the condition: "Accept from them" regarding the one, and means do not fight them, because at first they fought. Yes. And here he said: So if we now present to them three things, if they respond to the first, we do not present the second. If they respond to the second, if they refuse the first, we present the second. If they respond to it, we do not call them to the third. If they do not respond, we call them.
And the estimation would be "So accept from them and hold back from them." Because if "thumma" were not extra, the "khalal" or "khassal" would be specified and not unspecified.
The student: Unspecified

The Shaykh : Unspecified, because "thumma" is for conjunction, and conjunction implies difference. So what comes after it is different from what comes before it. Therefore, the correct view is that it is omitted. Now, it can be said that his saying is not from the speech of the Prophet (peace and blessings be upon him), but it is
The student: from the narrator

The Shaykh : from the speech of the narrator. So the meaning of "fa-ayyatuhun ma ajabokum" is as if the narrator said, "Then he says," meaning after he says, he summarizes it as three things or three matters, and then he says: But this is contrary to the original, and asserting that it is extra, as the narration of Abu Dawud indicates, is easier than this restriction. Who wants to ask?
The student : Shaykh

The Shaykh : He advised him regarding the Muslims with him to do good to them. Yes, now.
Is it a superlative or a simple form without superlative? O 'Abdullah ... So the intended meaning is what is the opposite of the condition? I am asking you.
The student: ...

The Shaykh : What is it?
The student: ...

The Shaykh : Meaning its meaning is that he ...
The student: does with them what he sees as best

The Shaykh : What he sees as best. Correct. Now, have we reached what we reached to this?
His saying (peace and blessings be upon him): The intended meaning is Islam that includes faith, because it has passed us that Islam, when mentioned alone, encompasses
The student: faith

The Shaykh : faith, and faith, when mentioned alone, encompasses Islam. So if they are combined, they differ, as the Prophet (peace and blessings be upon him) distinguished between them in the hadith of
The student: Jibril

The Shaykh : Jibril. And faith, according to the people of the Sunnah and the community, includes deeds, by the saying of the Prophet (peace and blessings be upon him): And this is what the Muslims want from fighting their enemies. They do not want anything but Islam. If they become Muslims, they are our brothers, and it is not permissible for us to fight them after that.
And here, he is only fighting Bedouins, people of the desert. So if they become Muslims, they are required to migrate to the land of the emigrants to learn the religion of Allah, because a person in the desert is far from knowledge, far from the religion, as He said the Exalted: They are called to migrate to the land of the emigrants. And this is a principle in settling, what? The desert. It is a known program among states, settling the desert people, so that they do not remain in roughness, harshness, fragmentation, and dispersion. And his saying: Is the intended meaning the species or the intended meaning the specific entity? That is, is the intended meaning the city itself, or the land, the land of the emigrants, the land that is suitable for migration to because it is a land of Islam, whether it is the city or not the city? Yes.
The student: ...

The Shaykh : Regarding the possibility of the literal meaning, there is a possibility because if you look at the first possibility, which is that the intended meaning is Madinah, I say that the Messenger of Allah (peace and blessings be upon him) used to refer to it by its name, Madinah, and did not use the general derived description. And if you look at the fact that the first home of the emigrants is Madinah, this is more likely. The apparent view, and Allah knows best, is that it is comprehensive, meaning that by "the home of the emigrants" is meant the home to which one emigrates, which is the home of Islam. However, we do not know if this hadith was early, for we do not know of any country that is considered an independent Islamic country except
The student : Madinah

The Shaykh : except Madinah