Warring for God makes one’s opponents automatically God’s enemies.

Evidence

If the fighters in the war for Islam, the holy war “in the path of God,” are fighting for God, it follows logically that their opponents are fighting against God. And since God is in principle the sovereign, the supreme head of the Islamic state, with the Prophet, and after the Prophet the caliphs, as His vice-regents, then God as sovereign commands the army. The army is God’s army and the enemy is God’s enemy. The duty of God’s soldiers is to dispatch God’s enemies as quickly as possible to the place where God will chastise them, that is to say in the afterlife. In the chronicles of the various holy wars that Muslims waged against infidels, the reported death of a Muslim is customarily followed by some such formula as “Peace be upon him” or “God have mercy on him”; the death of an infidel enemy is often accompanied by the phrase “God speed his soul to hell.” — Bernard Lewis, From Babel to Dragomans, 1532

Categorization

• XREF: The logical chain from God-as-sovereign to enemy-as-God’s-enemy tracks the same mechanism as apocalyptic framings in the Crusades reading — religiously legitimated warfare as excluding any neutral ground. — connects to: Believers exercise delegated authority by speaking God’s words against the enemy — Chuck Missler, The Kingdom, Power and Glory: The…, 1382; Refusing all compromise handed Moses’s enemies the opening to destroy him. — Robert A. Caro, The Power Broker: Robert Moses and the…, 348
• ADDENDUM: Directly supports ‘On Sacrifice’ — the afterlife destination formulas assigned to victor and vanquished show how religious war frames the enemy’s death as God’s chastisement, not murder.