Explanation of the author's statement: And his saying (… Go forth in the name of Allah, in the cause of Allah, fight those who disbelieve in Allah.

The Shaykh :He said:

Make your raids in the name of Allah in the way of Allah

اغزوا باسم الله في سبيل الله

Muwatta Malik 21:11

His saying: Did the Messenger (peace and blessings be upon him) intend to begin the expedition with the name of Allah, or did he intend to teach them to always seek help from Allah (Mighty and Majestic)?
The student: The second.

The Shaykh : The apparent meaning is that the second is more likely; the second is more likely, even though the first is possible, because dispatching armies is among the matters that do not cease
The student: So it is incomplete.

The Shaykh : And his saying: is connected to the expedition, and it is a reminder from the Messenger (peace and blessings be upon him) regarding the goodness of intention and purpose, because the expeditioners have many motives and desires. But the beneficial expedition, by which one of the two good outcomes is achieved, is the expedition in the cause of Allah. And what is the criterion for an expedition in the cause of Allah?
The student: The intention.

The Shaykh : Yes, by
The student: By…

The Shaykh : fighting
The student: Fighting in the cause of Allah

The Shaykh : so that
The student: The word of Allah is the highest.

The Shaykh : The word of Allah is the highest. This is the expedition in the cause of Allah: to fight so that the word of Allah is the highest, not for tribal loyalty, not for bravery, not to show one's status, and not for the sake of this world, but so that the word of Allah is the highest. But what is your opinion of one who fights for his homeland?
The student: It is not…

The Shaykh : in the cause of Allah, or is it not?
The student: No.

The Shaykh : Tribal loyalty.
The student: There is a distinction.

The Shaykh : No… there is a distinction. If he fights for his homeland because it is an Islamic homeland and he wants to protect it and protect the Muslims within it, then this is a sound and correct intention. But if it is merely for nationalism, then it is tribal loyalty and not in the cause of Allah. As for one who fights for his nationality, for his nationality, because he is a nationalist, is he in the cause of Allah? No.
The student: If they are Muslims.

The Shaykh : One looks at it, but the word "people" (qawm) may imply the tribal loyalty and fanaticism of the pre-Islamic age of ignorance, and that the fighter is fighting for this nationality, whether they are Muslims or non-Muslims. Yes, in any case, the intention is very hidden and delicate, and a part of it, perhaps one-thousandth of a part, may corrupt it. So it must be a pure intention for Allah (Mighty and Majestic), so that the word of Allah is the highest. And his saying: includes, and Allah knows best, the intention as you said, and it includes that a person, in his fighting, is within the framework of the religion of Allah, considering Allah's religion and His Shari'ah, so he does not transgress the limits, he does not transgress the limits, but he acts according to what the Shari'ah has prescribed. And this is included in his saying:
an imperative verb and the command here is for obligation, so it is obligatory for us to fight those who disbelieve in Allah. Allah the Exalted said: And He the Exalted said: So if we fight the disbelievers who are near us and they submit to Islam, we fight those behind them. We fight those behind them because those behind them are required of us after these people submit.
The student: ...

The Shaykh : They are those who are near us, and so on until we reach the east and west of the earth. This is what is obligatory upon us. Yes. And his saying: Who is this? It is a relative pronoun.
The student: ...

The Shaykh : Is it a conditional particle?
The student: A relative pronoun.

The Shaykh : Fight the one who disbelieved. Yes, and the relative pronoun with its clause indicates causality, meaning that the clause of the relative pronoun is the cause of the ruling. So if I say: "Honor the one who exerted himself," meaning because of his exertion. So if I say: "Strike… in the lesson," yes.
The student: ...

The Shaykh : with his thoughts. Yes. And if I say: "Spray the one who is sleeping with the water gun," the water gun, meaning the one who is crazy.
The student: ...

The Shaykh : … So then, what does the clause of the relative pronoun indicate?
The student: Causality.

The Shaykh : The causality of the ruling. So, one who disbelieves in Allah, why?
The student: Because of his disbelief.

The Shaykh : Because of his disbelief. So we do not fight people out of fanaticism, as the enemies of Muslims portray it, saying that Muslims are always fanatical. We are never fanatical. Any person who enters the religion of Allah is our brother, and any person who leaves the religion of Allah is our enemy and the enemy of Allah (Mighty and Majestic). So we have no fanaticism. Therefore, and disbelief in Allah (Mighty and Majestic) revolves around two things: denial and arrogance. Denial and arrogance: either arrogance in His obedience, or denial of what must be accepted and believed.
is an emphasis. And it was mentioned a second time as if he is saying: "Achieve the expedition. Go forth earnestly. Let your expedition not be a passive expedition or an expedition… but let it be an earnest expedition." Four matters from which the Messenger (peace and blessings be upon him) prohibited. He said: And what is transgression (ghulul)? The scholars said that transgression is to conceal something from the war spoils, to conceal something from the war spoils. This is transgression. For example, one takes spoils, for instance, he kills this disbeliever and finds with him gold and a sword and the like, so he likes it and conceals it, making it for himself. This is transgression, and it is among the major sins. Until Allah (Mighty and Majestic) said: He will come with it as a punishment for him, refuge with Allah from that. The scholars said that the one who commits transgression will have his entire camp burned, except the mushaf (Qur'an) and weapons and what has life. The mushaf is out of respect for it, the weapons for their benefit, and what has life because it is not permissible to torment what has life with fire.
He said: Betrayal is treachery. Do not betray if you have made a treaty. This is the point of the hadith. If you have made a treaty, do not betray. And as for without a treaty, we may betray.
The student: It is not permissible.

The Shaykh : Correct?
The student: It is not permissible

The Shaykh : No.
The student: There is a distinction.

The Shaykh : It is called betrayal, but war is deception. It is not treachery, it is not treachery, but betrayal, stratagem, and deception are permissible if there is no treaty between us and them. So betrayal with a treaty is forbidden, and without a treaty, if they are at war, we said it is permissible. And among this is what "was mentioned regarding 'Ali ibn Abi Talib (may Allah be pleased with him). A man from the disbelievers came out to duel him. When the man came out and turned toward 'Ali, he said: 'I did not come out to duel two men. I did not come out to duel two men. It is true, I did not come to duel two men.'"
The student: Yes.

The Shaykh : Yes, he came out to duel
The student: One man.

The Shaykh : One man. "This one understood that no one was following him. The disbeliever turned around, look, after he turned around, 'Ali struck him with the sword until he removed his head from his neck." Is this permissible or not?
The student : Yes

The Shaykh : It is permissible, because he is at war… he is at war, and as long as he is at war, we do everything we can to eliminate him.