A recitation of some passages from the book of Shaykh Abu Malik that clarify that he does not deny jihad or its obligation, but rather he denies individual jihad with multiple commanders.

The student: And in the name of the ruler, meaning, what about one who does not fight with the community? And so, rather, it means the issue indicates that the jihad of the commanders who are scattered is not seen by him, but rather, it means...
Another student : He does not see it? No, excuse me, he does not see what? What does "he does not see it" mean?

The Shaykh: It is prescribed.
The student: I mean, he does not see its permissibility.
Another student : From the perspective of the issue of the contrary commands that occur, because each of them is doing individual jihad, but what is he saying? He says, "So where is the religious benefit that is realized behind this pattern of jihad, even if we do not consider it a sin for one whose heart is pure and whose intention is sincere in it, despite what we have seen of the results of jihad with multiple commanders, many banners, and differing leaderships, which has mixed for us the bitterest of things."
Another student : The bitterest of things.
The student: The bitterest of things, yes. Here, what am I saying? Also, regarding the issue of jihad, the phrase is clear: "It is good that no reader understands from me that I am calling for the suspension of the obligation of jihad at this time, while the community is tasting the bitter humiliation, the degrading disgrace, and the severe affliction, all mixed together in one cup that cuts their intestines, roasts their bellies, and melts their livers. Whoever says that the obligation of jihad should be suspended at any time is drinking for himself from the evil of punishment what he drinks. And there is a very wide difference between one who says that the obligation of jihad should be suspended and one who says that it is obligatory to prepare for it properly, even if this preparation takes many long years, because in the preparation there is obedience to the saying of the Exalted: The phrase you mentioned, O our Shaykh. And then, the door of jihad is not opened, its banner is not raised, and permission is not given for it and people are not called to it except by one single imam, whom those who are pleased are pleased with and those who are displeased are displeased with, in order to protect the community and preserve its unity."
Another student : I mean, O Shaykh, may I ask the brother a question?

The Shaykh : Yes, you may.
The student: How do you reconcile between the two phrases?
Another student : He does not deny jihad, but he says that jihad has causes, and also that jihad has ways and paths that the Muslim follows. It is not that, by Allah, we are gathering our situation without any wisdom and saying, "O Allah, jihad," and also throwing ourselves into destruction without taking the paths of jihad, which include psychological, moral, and material preparation.
Another student : Do you understand from the words of our Shaykh Abu Malik that he conditions the existence of the general imam for jihad, or do you not understand this?
The student: It is necessary, I mean, for the existence of this imam.

The questioner: No, I hope your answer is as the Shaykh has accustomed us, yes or no, then you elaborate.
The student: Hehehe.
Another student : Yes, the existence of the general imam is a condition.
The student: Not always.
Another student : Where did you understand this from? Explain it.
The student: I understood this that it is permissible for the commanders to fight, even if he does not see their method in this undertaking due to the severity of the consequences that usually result from such jihad, and even if he says that there is no harm if their hearts are pure and their intentions are sincere in such a matter.
Another student : Even though Shaykh Abu Malik did not explicitly state that there is... even in this paragraph, "No..."

The Shaykh: Yes, "No..."
The student: And he conditioned, I mean, that one whose heart is pure... No... he did not clarify that it is rewarded, but there he clarified that he conditions the existence of the general imam.
Another student : And how are you...

The Shaykh: Be patient now. This text that approved jihad from different commanders, is it said that he denied jihad? I hope the answer is as we agreed, hehe.
The student: Whoever says... in that form does not deny jihad.

The Shaykh: Yes.
The student: He does not deny jihad.

The Shaykh: All right.
The student: Whoever said it, but I say.

The Shaykh: No, no.
The student: Yes.

The Shaykh: We did not agree on this.
The student : Okay.

The Shaykh: This lecture, if we need it.
The student: Yes.

The Shaykh: As long as your answer is correct and I agree with it, we proceed.
The student: No, I have, I mean, an addition, I mean, even...

The Shaykh: I mean, your first answer is deficient, incomplete.
The student: ... as long as...
Another student : Shaykh, allow me... hehe...

The Shaykh: Hehe, my brother, I allow you, but may Allah bless you.
The student: ... Praise be to Allah, Lord of the worlds. I mean, I am very happy, Shaykh, with this meeting and with meeting you.

The Shaykh: May Allah make you happy in this world and the Hereafter.
The student: And I ask Allah (Blessed and Exalted is He) to place this in our scales on the Day of Resurrection.

The Shaykh: Amen.
The student: And I mean, I am very pleased with your supplication during, I mean, our discussion, when you say, "May Allah bless you," and this is one of the greatest spoils that I have obtained in this meeting.

The Shaykh: May Allah preserve you and keep you safe.
The student: As for my addition, if you wish me to add it.

The Shaykh: Go ahead.
The student: So, yes, I said that if I had, I mean, read this phrase myself.