Is jihad obligatory upon the woman?

Abu Malik: Brother Muhammad, perhaps he wants to ask, meaning, about this

The Shaykh : Please go ahead
Abu Malik: Go ahead, Brother Muhammad

The questioner: Meaning, how is the woman's jihad, given that they can expand, meaning, in the issue of the woman's jihad, where men train women to carry weapons ... a comment on this issue, meaning.
Abu Malik: There is [a group] under the name of Islam in some countries, under other names, meaning, of course, yes

The Shaykh: There is no need for this
Abu Malik: And the brother says that in Sudan, under the name of jihad in the path of Allah, they are training women and training them just as they train men

The Shaykh : Allahu Akbar.
Abu Malik: To carry weapons and fire guns and the like of things, and of course, I think those who are doing the training are men, is that not so? And what are they wearing, meaning, O Muhammad?

The questioner: By Allah, clothing like men's clothing, meaning

The Shaykh: I do not know if the brotherThe questioner : has a prior idea about purification and education? Did you hear or read something?

The questioner : Yes.

The Shaykh: Yes, like these diseases that are spreading and increasing in spread day by day, we are not asked how to treat them, but rather it is affirmed for us that the path is that we remain on the path of achieving purification and education, because treating these diseases is like a doctor who treats an apparent disease on the patient's body and does not treat the disease from its roots that are entrenched in this patient's heart, which manifests on his body as the effect of the internal disease.
And therefore, it is an error for us to occupy ourselves with treating such apparent diseases if we are able to do so, it is an error for us to occupy ourselves with treating them or in their treatment, because this treatment will not be a curative treatment as long as the disease remains entrenched in the patient's heart. And I say this with the condition I mentioned, which is if we are able to treat this apparent disease, and this is not in our possession nor within our reach, because the matter is in the hands of these rulers who have deviated from ruling by the Book and the Sunnah, much or little, each according to his measure. And therefore, it is not upon us except to realize the saying of our Lord, Blessed and Exalted is He, in His Book, along with the addition of the hadith of His Prophet (peace and blessings be upon him and his family) to it, meaning the saying of Allah, Mighty and Majestic: along with our continuation in acting upon the hadith of the Messenger (peace be upon him) which Abu Bakr al-Siddiq narrated when he addressed the Companions and mentioned what its meaning is, that he said, "You are interpreting this verse other than its interpretation," then he mentioned the hadith which includes that the Prophet (peace and blessings be upon him and his family) ordered the Muslims to enjoin what is right and forbid what is wrong. After that, it will not harm us who have gone astray if we are guided. So we are not able to treat these diseases because they came from those who have power in their hands, but we are able to apply the verse with the hadith of the Messenger (peace be upon him), which is that we continue in calling [people] to Allah with the best manner, remembering that the levels of enjoining good and forbidding evil are not one level, but rather they are three, explicitly stated in the hadith of Abu Sa'id al-Khudri which Imam Muslim narrated in his Sahih, and it is well known to all students of knowledge, namely his saying (peace and blessings be upon him and his family): I want from my reminding you of this hadith that when we say we are not able to treat this type of disease that I mentioned, and its like, unfortunately, is much and very much, we say, we are sorry that we are not able to enjoin good in most cases from the highest level, which is changing evil by hand, but rather we have become in a time when we are not able to change evil in many cases by tongue
Al-Halabi : Allahu Akbar.

The Shaykh: So we were compelled to change it by heart only, due to the corruption of the time. From here comes the virtue of those who enjoin good and forbid evil in the last of times, about whom the Messenger of Allah (peace and blessings be upon him) said that they have the reward of fifty. They said, from us or from them? He said: and he explained that, and here is the point: So it is not upon us in this time of trials that has surrounded us except to enjoin good and forbid evil, and within the limits of And I remind you with the like of the saying of Allah, the Exalted: There is no doubt or ambiguity, absolutely, that there is a clear difference between the disbelief of the disbelievers and their continuous stubbornness with the Messenger of Allah (peace and blessings be upon him and his family) in their turning away from believing in the truth of the prophethood of the Messenger (peace be upon him), until Allah, Mighty and Majestic, struck him with such a verse and said to him: There is no doubt and no ambiguity, absolutely, that they did not believe in the Qur'an and in the mission of the Messenger (peace be upon him). I said, there is no doubt that there is a great difference between the disbelief of the disbelievers whom the Qur'an addressed with this verse and these Muslims who deviate in many of the legal rulings from it And here comes the previous verse: Especially if we are doing what we are able of applying enjoining good and forbidding evil which Abu Bakr al-Siddiq (may Allah be pleased with him) mentioned, fearing being misled and stopping at the apparent meaning of the verse. "Upon yourselves" means do not enjoin good and do not forbid evil; this is not the intended meaning of the verse. But we arrive at the previous truth, and its summary is that we enjoin good and forbid evil within the limits of ability, and after that, the straying of those who stray and distance themselves from the truth will not harm us. This is what I have, and Allah knows best.