The Shaykh's commentary on Ali Khushan's reading of the chapter "The Jihad of the Victorious Group and Its Effect in Removing Alienation" from the book "Among the Means of Removing Alienation" by Salman
Machine translationRead the Arabic original
The questioner : We are reading from a noble chapter in the book "Among the Means of Removing Alienation" by our brother, the Shaykh Salman Fawwaz al-Oudah. We are now reading the title "The Jihad of the Victorious Group and Its Effect in Removing Alienation". It says: "If it is established that the Victorious Group, whose continuation and persistence until the Hour and until the command of Allah comes is promised, undertakes the duties of jihad in the majority of circumstances, to the extent that its final engagements will be in fighting the Dajjal, then what is the role of this group in the times when the state of Islam disappears from existence? When the legitimate Imam who leads the Muslims with the Book of Allah is absent? And when alienation grows and intensifies? To clarify this, we must realize that the jihad of the Victorious Group is sometimes by attack, and sometimes by defense.
Its jihad by attack occurs when a Sunni Muslim state is established, raising the banner of jihad in the path of Allah and fighting the enemies of Allah, and possessing the strength and establishment that enables it to carry out this massive task. Its jihad by defense occurs when the Muslim state exists but is weak and exposed to attacks from lurking enemies, such that it cannot take the initiative or launch an offensive, but rather guards itself against the attacks of its enemies and repels them as much as it can. Its jihad by defense also occurs when the Muslim state is absent and has disappeared, where the Victorious Group defends the beliefs, morals, honor, blood, and homelands of the Muslims to the extent of its capacity and ability, and carries the sword and weapons in that cause. This includes its earnest effort to establish a Muslim state that declares jihad and revives this great, suspended practice, and works to remove the obstacles and barriers that prevent the establishment of the state and the declaration of jihad. This is because preparing for jihad in the case of its collapse due to incapacity or otherwise is obligatory, for that which is necessary for the completion of an obligation is itself obligatory. It says: Look at the Fatwas, volume twenty-eight, page two hundred and fifty-nine.
Thus, the Victorious Group is in continuous, unceasing jihad. If the existing Muslim state is strong, this group strives to spread Islam, make the religion entirely for Allah, and subject people to the judgment of Allah and His Messenger, thereby removing alienation from itself and from all Muslims. If the state is established but weak, this group strives to protect it, repel enemies from it, work to strengthen it, and remove the causes of its weakness. If there is no state or authority for Islam, the group strives to protect the Muslims in their religion, bodies, and lands, and to defend them on one hand, and to remove the obstacles that hinder the establishment of the Muslim state and the declaration of jihad on the other hand. The Victorious Group is in continuous, unceasing jihad in all circumstances. Therefore, it has become alienated among people, because it raises the banner of jihad when it has fallen from the hands of the Muslims, renews what has been lost of the banners of the religion, and sacrifices its soul and wealth in this path. It is not satisfied for itself with what people have accepted for themselves: preoccupation with the world, contentment with agriculture, abandoning jihad, enduring humiliation, and allowing the enemies to dominate. If this is its state, it moves from one battle to another, and from one field to another. At times it is in fighting the enemies of Allah and His Messenger and striving against them, and at times it is in enjoining good and forbidding evil. It is overcome by its enemies and it is patient, and it overcomes them and it is grateful. It does not occur to it to withdraw from the field, because it considers that fleeing from the peers. This constant, persistent jihad has a great effect in removing the alienation of Islam and the Sunnah, and the alienation of the Muslims and the people of the Sunnah. This is in many ways. First, jihad aims to remove fitnah (trial, discord or temptation) from the believers and protect them from torture and oppression, as in the saying of Allah the Exalted:. Connected to the removal of fitnah is the removal of the pressures and barriers that prevent people from entering Islam. Fitnah is a form of alienation that the early Muslims suffered in Mecca and elsewhere, and it has continued to face generations or groups of Muslims until today. The pressures and barriers that prevent many people from entering Islam have existed and still exist in many lands, whether they are manifested in conditions and systems based on disbelief and the pre-Islamic age of ignorance that control public life and on which people are raised, or in laws that prevent entering Islam, or in the torture of those who have become Muslim and their coercion into apostasy. Thus, raising the banner of jihad in the path of Allah is a practical, prescribed movement to remove this alienation, eliminate it completely, or alleviate and limit it. Second, it also aims for the religion to be entirely for Allah. In the religion being entirely for Allah lies the humiliation of disbelief and its people, their degradation, the imposition of jizyah (the tax on protected non-Muslims) upon them, and the enslavement of their captives. This is achieved by their submission to the judgment of Islam, their obedience to it, and their leaving the peoples free to choose Islam. When this goal is realized by the existence of a strong, secure Muslim state that performs the practice of jihad in the path of Allah, initiating with the disbelievers nearest to it, Islam becomes noble and manifest, even if it does not extend its authority over the entire inhabited earth. Therefore, the first alienation of Islam was removed, as indicated by the hadith , by implication, even though at the time of the death of the Prophet (peace and blessings be upon him) it was dominant over a limited area of land, not extending beyond the edges of the Arabian Peninsula. But it carried the banner of jihad and worked to achieve it, so it continued to move from victory to victory, and from country to country, until most of the inhabited earth submitted to it, and Allah made His religion superior through it over all religions.
Third, if one of the objectives of jihad is establishing the Muslim state that implements the Shari'ah, protects its religion, and defends the Muslims, then it follows from this that protecting this state and preserving its strength is also among its objectives. For the state that realizes these great purposes is a security for Islam and the Muslims against alienation, and therefore it is fitting that the Muslim should offer his life in the way of preserving and protecting it, indeed in the way of strengthening it and expanding its scope. Fourth, through sincere jihad, the believers emerge, those who perform well in it and sacrifice for its sake everything they possess, so that the Muslims recognize their worth, and they become the true leaders entrusted with guiding and guarding the community. The issue of sincere leaders emerging through the practical test of jihad is a serious matter, for the believers have long been afflicted by empty leadership that claims to love Islam, be zealous for its honor, and raise its banner, yet their actions contradict what they claim in their words. The believers have also long been afflicted by leaders from among those who say, "We believe in Allah," but when they are afflicted for the sake of Allah, they make the trial of people like the punishment of Allah; and from among those who, when good befalls them, are reassured by it, but when trial befalls them, they turn on their faces and lose this world and the Hereafter. The role of these leaders, whatever it may be, in realizing alienation or repelling it, is clearly evident. Indeed, it is part of alienation that the Muslims follow a handful of hypocrites who feign Islam, grant them absolute trust, submit to them in what they desire, and have a good opinion of what they do, so that these people destroy the houses of Islam with the hands of the believers while they are not aware! And what repels alienation and raises or lowers it is that the leaders and heads of the community be from the sincere men of Islam, who are more zealous for the religion than others, more sacrificing in its way, and more knowledgeable of the Shari'ah, practicing it and calling to it. Fifth, jihad exposes the hypocrites and reveals their plots against the believers, which manifest in undermining the ranks, weakening resolve, spreading terror among people, and sowing doubts, doubts, and rumors. Allah the Exalted said:[Ali 'Imran 3:179] And He said: [Muhammad 47:20], and He said: [An-Nisa 4:83]. Through this, the Muslim ranks are distinguished and the infiltrators among them are exposed, those who seek to sow fitnah among the Muslims. " Up to this point, we have read in... this is a message called jihad, which is of great importance in strengthening the faith of the believers."
The Shaykh : You have reached your goal, and may Allah reward you with good.
Abu Layla: Amen, and may the same be for you.
The questioner : But we want to read if the Shaykh has no comment regarding, meaning, a chapter on the topic of enjoining good and forbidding evil in the conflict between public benefit and harm.
The Shaykh : If I have a comment, it is that our brother Salman, may Allah reward him with good for these writings that revive hearts due to their strength and clarity, I would have wished that he addressed the reality of the Muslims today, who are at the height of weakness and who are unable to perform the jihad he was singing about while explaining its benefits in a wonderful manner. I would have wished that he spoke about what the Muslims today, who are the strangers, should do. I hope that he would grace us with a word from him regarding the duty of Islamic preachers today, and those who gather around them, what is their duty? For they are surrounded by those rulers he referred to, who do not allow these strangers to perform jihad at all, oppressing and tyrannizing them with force. So in my opinion, in this situation, jihad is only by calling all Muslims to the two things we constantly sing about, and we wish the noble brother would join us with the strength of his pen in this field, and I mean what we refer to as purification and training. Perhaps the noble brother will grace us in the near future, not far off, if Allah wills, with a word about this issue, for it is the jihad of the hour. This is what we seek as a comment on the wonderful speech we heard.
Abu Layla: May Allah preserve you, O our Shaykh.
The questioner : Meaning, he says after that, from what we had read in the previous session.
The Shaykh : Do you hear the word, Abu al-Harith?
The questioner : Yes.
Its jihad by attack occurs when a Sunni Muslim state is established, raising the banner of jihad in the path of Allah and fighting the enemies of Allah, and possessing the strength and establishment that enables it to carry out this massive task. Its jihad by defense occurs when the Muslim state exists but is weak and exposed to attacks from lurking enemies, such that it cannot take the initiative or launch an offensive, but rather guards itself against the attacks of its enemies and repels them as much as it can. Its jihad by defense also occurs when the Muslim state is absent and has disappeared, where the Victorious Group defends the beliefs, morals, honor, blood, and homelands of the Muslims to the extent of its capacity and ability, and carries the sword and weapons in that cause. This includes its earnest effort to establish a Muslim state that declares jihad and revives this great, suspended practice, and works to remove the obstacles and barriers that prevent the establishment of the state and the declaration of jihad. This is because preparing for jihad in the case of its collapse due to incapacity or otherwise is obligatory, for that which is necessary for the completion of an obligation is itself obligatory. It says: Look at the Fatwas, volume twenty-eight, page two hundred and fifty-nine.
Thus, the Victorious Group is in continuous, unceasing jihad. If the existing Muslim state is strong, this group strives to spread Islam, make the religion entirely for Allah, and subject people to the judgment of Allah and His Messenger, thereby removing alienation from itself and from all Muslims. If the state is established but weak, this group strives to protect it, repel enemies from it, work to strengthen it, and remove the causes of its weakness. If there is no state or authority for Islam, the group strives to protect the Muslims in their religion, bodies, and lands, and to defend them on one hand, and to remove the obstacles that hinder the establishment of the Muslim state and the declaration of jihad on the other hand. The Victorious Group is in continuous, unceasing jihad in all circumstances. Therefore, it has become alienated among people, because it raises the banner of jihad when it has fallen from the hands of the Muslims, renews what has been lost of the banners of the religion, and sacrifices its soul and wealth in this path. It is not satisfied for itself with what people have accepted for themselves: preoccupation with the world, contentment with agriculture, abandoning jihad, enduring humiliation, and allowing the enemies to dominate. If this is its state, it moves from one battle to another, and from one field to another. At times it is in fighting the enemies of Allah and His Messenger and striving against them, and at times it is in enjoining good and forbidding evil. It is overcome by its enemies and it is patient, and it overcomes them and it is grateful. It does not occur to it to withdraw from the field, because it considers that fleeing from the peers. This constant, persistent jihad has a great effect in removing the alienation of Islam and the Sunnah, and the alienation of the Muslims and the people of the Sunnah. This is in many ways. First, jihad aims to remove fitnah (trial, discord or temptation) from the believers and protect them from torture and oppression, as in the saying of Allah the Exalted:
And fight them until there is no fitnah
وقَاتِلوهُمْ حَتَّى لا تَكونَ فِتْنَةٌIslam began as a stranger
بدأ الإسلام غريبًاThird, if one of the objectives of jihad is establishing the Muslim state that implements the Shari'ah, protects its religion, and defends the Muslims, then it follows from this that protecting this state and preserving its strength is also among its objectives. For the state that realizes these great purposes is a security for Islam and the Muslims against alienation, and therefore it is fitting that the Muslim should offer his life in the way of preserving and protecting it, indeed in the way of strengthening it and expanding its scope. Fourth, through sincere jihad, the believers emerge, those who perform well in it and sacrifice for its sake everything they possess, so that the Muslims recognize their worth, and they become the true leaders entrusted with guiding and guarding the community. The issue of sincere leaders emerging through the practical test of jihad is a serious matter, for the believers have long been afflicted by empty leadership that claims to love Islam, be zealous for its honor, and raise its banner, yet their actions contradict what they claim in their words. The believers have also long been afflicted by leaders from among those who say, "We believe in Allah," but when they are afflicted for the sake of Allah, they make the trial of people like the punishment of Allah; and from among those who, when good befalls them, are reassured by it, but when trial befalls them, they turn on their faces and lose this world and the Hereafter. The role of these leaders, whatever it may be, in realizing alienation or repelling it, is clearly evident. Indeed, it is part of alienation that the Muslims follow a handful of hypocrites who feign Islam, grant them absolute trust, submit to them in what they desire, and have a good opinion of what they do, so that these people destroy the houses of Islam with the hands of the believers while they are not aware! And what repels alienation and raises or lowers it is that the leaders and heads of the community be from the sincere men of Islam, who are more zealous for the religion than others, more sacrificing in its way, and more knowledgeable of the Shari'ah, practicing it and calling to it. Fifth, jihad exposes the hypocrites and reveals their plots against the believers, which manifest in undermining the ranks, weakening resolve, spreading terror among people, and sowing doubts, doubts, and rumors. Allah the Exalted said:
Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good
مَا كَانَ اللهُ لِيَذَرَ المُؤمِنينَ عَلى مَا أنْتُمْ عَلَيْهِ حَتَى يَمِيْزَ الخَبيثَ مِنَ الطَّيِّبِBut when a precise surah is revealed and fighting is mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death
فإذا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ وذُكِرَ فيها القتالُ رَأَيْتَ الَّذينَ في قُلوبِهِمْ مَرَضٌ يَنْظُرونَ إِليكَ نَظَرَ المَغْشِيِّ عَلَيْهِ مِنَ المَوْتِAnd when there comes to them information about [public] security or fear, they spread it around
وإِذا جَاءَهُمْ أمْرٌ مِنَ الأمْنِ أوِ الخَوْفِ أَذَاعُوا بهِThe Shaykh : You have reached your goal, and may Allah reward you with good.
Abu Layla: Amen, and may the same be for you.
The questioner : But we want to read if the Shaykh has no comment regarding, meaning, a chapter on the topic of enjoining good and forbidding evil in the conflict between public benefit and harm.
The Shaykh : If I have a comment, it is that our brother Salman, may Allah reward him with good for these writings that revive hearts due to their strength and clarity, I would have wished that he addressed the reality of the Muslims today, who are at the height of weakness and who are unable to perform the jihad he was singing about while explaining its benefits in a wonderful manner. I would have wished that he spoke about what the Muslims today, who are the strangers, should do. I hope that he would grace us with a word from him regarding the duty of Islamic preachers today, and those who gather around them, what is their duty? For they are surrounded by those rulers he referred to, who do not allow these strangers to perform jihad at all, oppressing and tyrannizing them with force. So in my opinion, in this situation, jihad is only by calling all Muslims to the two things we constantly sing about, and we wish the noble brother would join us with the strength of his pen in this field, and I mean what we refer to as purification and training. Perhaps the noble brother will grace us in the near future, not far off, if Allah wills, with a word about this issue, for it is the jihad of the hour. This is what we seek as a comment on the wonderful speech we heard.
Abu Layla: May Allah preserve you, O our Shaykh.
The questioner : Meaning, he says after that, from what we had read in the previous session.
The Shaykh : Do you hear the word, Abu al-Harith?
The questioner : Yes.