Resuming the reading from the book of Salman al-Oudah at the chapter (The Jihad of the Victorious Group and Its Effect in Repelling Alienation) and the commentary of Shaykh Al-Albani

The questioner : He says: "Sixth: Jihad holds a great status in strengthening the faith of the believers, raising their morale, and purifying them, as individuals and communities, from various forms of vice, stinginess, and panic, and in educating them in manliness, strength, courage, and boldness. Through jihad, the ummah is rid of the diseases of luxury, moral decay, preoccupation with pleasures and desires, and attachment to material things and possessions, and it engages in noble matters, such as training for combat, or assisting the mujahideen with expertise and funds, or raising morale, or otherwise. Therefore, Allah the Exalted said: , and the purification; this is realized for the individual by the expiation of his sins and his purification from his defects, and it is realized for the community by the purity of its individuals and by educating them in the meanings of jihad. It exposes the hypocrites and exposes them, or by exposing the hypocrites and exposing them.
And when we look at the reality of the Muslims today, we find that they have reached a state of decline, degradation, and humiliation that has no precedent in their history, and they have been subjected to a trial before which minds are baffled, and that is due to abandoning jihad, which is the safeguard, by the permission of Allah, against the establishment and exacerbation of alienation. The Muslims have abandoned the Shari'ah jihad, which aims at fighting the enemies of Allah, subjugating them to the rule of Islam, and imposing the jizyah and humiliation upon them, since long ago. Then their rulers signed the United Nations Charter,

The Shaykh : This speech... now
Khushan: Continue?

The Shaykh : Ah
Khushan: which considers Islamic jihad a type of using force against the territorial integrity or political independence of states

The Shaykh : We have not yet reached...
Khushan: Yes. And it is a matter that conflicts with the objectives of the United Nations, and it is necessary to settle international disputes by peaceful means, in a way that does not expose international peace and security to danger! And the world has come to speak of the new international order with its unipolar nature, a world of the dominance of the Western man, and his colonization of the peoples, and his plundering of their goods and resources, and his imposition of various forms of decay that prevail in his societies in the name of democracy and individual freedom! And the tragedy is not in signing this unjust, sinful document, which contradicts the law of Allah and clashes with the wisdom for which the prophets were sent and the books were revealed and the laws were established; the tragedy is not in this signing alone; but the greatest tragedy is in the submission of the Islamic nations, among all the peoples, sects, and religions, to this disbelieving law, and their commitment to it, and their recitation of it in the hours of the night and the edges of the day, and their abandonment of the law of Allah, which considers belief in jihad and carrying it out an obligatory duty for which those who refuse to do it are fought until they commit to it. Look at the fatwas of Shaykh al-Islam Ibn Taymiyyah, volume twenty-eight, page four hundred and sixty-eight, where he narrated the consensus that the one who refuses a clear law of the laws of Islam must be fought until the religion is entirely for Allah, like the one who refuses the prohibition of riba, or says that we do not fight the disbelievers with the Muslims. He says, whereas we find that this international body was unable to move Israel from a single finger of what it has occupied of the land of Islam.
And more sinister and more bitter than that is that all the Islamic nations, in their commonality, have been afflicted with various forms of weakness, defeat, humiliation, and degradation, which made them vulnerable to the attacks of the enemies who gather against them from all corners of the earth, and they have come to lose a part of their lands every day; indeed, and of themselves, where groups of this ummah join the non-Muslims, and groups of them worship idols. And one who is in this state is not expected to carry out the jihad of the enemies and pursue them in their lands; how, when the enemy invades them in their own homes, and they are unable to repel him? All of this is a confirmation of what the Messenger of Allah Muhammad (peace and blessings be upon him) informed about, as in the hadith of Ibn Umar (may Allah be pleased with them both), who said: I heard the Prophet (peace and blessings be upon him) say: So here are the Muslims, in their entirety, who have pledged allegiance, who have pledged with one another by riba, and they have approved it, and considered it a law that it is not permissible to touch, and they have occupied themselves with the world, agriculture, planting, and trade, and abandoned the jihad in the path of Allah, so they witnessed the promised result, which the Prophet (peace and blessings be upon him) summarized in a precise phrase of deep significance, which is , and he also (peace and blessings be upon him) informed about this meaning in another way when he said in the hadith of Abu Umamah, as mentioned before:

The Shaykh : Allahu Akbar
Khusha: So here are the blows following one after another upon the ummah since it abandoned jihad, and here it is receiving a new blow every day from its declared and hidden enemies" And he informed about it in the hadith of Thawban (may Allah be pleased with him), the freed slave of the Messenger of Allah (peace and blessings be upon him); he said: The Messenger of Allah (peace and blessings be upon him) said: It is soon that they will gather...

The Shaykh : Declared or declaring?

The questioner : From its declared enemies, declaring means they are openly, meaning.

The Shaykh : They, my brother, are declaring.

The questioner : Here he opens it, meaning it is permissible to say: declaring, declaring against our war.

The Shaykh : Yawash yawash yes and declared?

The questioner : Declared, as for us, they are declared, meaning openly, they are not hidden from us.

The Shaykh : Who declared them?

The questioner : They declared themselves

The Shaykh : So declaring
Khushan: So they are declared as for us.

The Shaykh : My brother, but which is more precise? It is permissible that they are hidden and declared by others, and this is not the intended meaning, if they are hidden and they are declared, then they are declared, and if they declared themselves, then there are others who hid themselves, so it must be...

The questioner : In any case, the intention is that they are declared [such], and therefore its form is with the fathah. And a hadith regarding the reward was reported from him, may Allah be pleased with him, the freed slave of the Messenger of Allah (peace and blessings be upon him). He said: The Messenger of Allah (peace and blessings be upon him) said: يوشك أن تَداعى عليكم الأمم من كل أفق كما تداعى الأكَلَة على قصعتها The nations will soon gather against you from every horizon, just as those who eat gather around their food. We said: O Messenger of Allah! Is it because of our fewness at that time? He said: أنتم يومئذ كثير ، ولكن تكونون غثاء كغـثاء السيل ، يُنْتَزَع المهابةُ من قلوب عدوِّكم ، ويُجْعَل في قلوبكم الوهن You will be many at that time, but you will be like the foam of a flood. The awe of you will be removed from the hearts of your enemies, and weakness will be placed in your hearts. We said: What is weakness? He said: حب الحياة ، وكراهية الموت Love of life and hatred of death. We also find the truth of what he (peace and blessings be upon him) informed us of regarding the continuity of jihad, its persistence, and the survival of a group from his Ummah who fight for the religion openly. Some sincere ones continued to fight the enemies of Allah, the French, British, Italians, and other nations of disbelief, and then they fought the Jews in the Levant and elsewhere. Muslims continue to fight disbelievers in the Philippines, Afghanistan, Eritrea, and other places. These and those are the ones who tried to remove the state of estrangement from this great ritual: the ritual of jihad. Among these and those are those who, in general, hold fast to the general principles on which the people of the Sunnah and the community agree, without deviating from them, distorting them, or changing them. So the banner of jihad rarely wavers in the hands of a group without another group taking it up, in fulfillment of the saying of Allah the Exalted: يَا أيُّها الَّذينَ آمَنُوا مَنْ يَرْتدَّ مِنْكُمْ عَنْ دينهِ فَسَوْفَ يَأتِي اللهُ بِقَوْمٍ يُحبُّهُمْ ويُحِبُّونَهُ أذِلَّة عَلى المُؤمِنينَ أَعزَّة على الكافِرِينَ يُجاهِدونَ في سَبيل اللهِ ولا يَخافونَ لَوْمَةَ لائِم O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic[Al-Ma'idah 5:54] Shaykh al-Islam Ibn Taymiyyah said regarding these verses and those before them in Surat al-Ma'idah: "Those addressed with the prohibition of taking Jews and Christians as allies are the same as those addressed with the verse of apostasy. It is known that this encompasses all the centuries of the Ummah. When He, Glorified and Exalted is He, prohibited taking disbelievers as allies and clarified that whoever among the addressed takes them as allies is one of them, He clarified that whoever takes them as allies and apostatizes from the religion of Islam does not harm Islam in any way. Rather, Allah will bring forth a people whom He loves and who love Him, who will take the believers as allies rather than the disbelievers, and who will strive in the path of Allah, fearing no blame from any blamer, as He said at the beginning: فإِنْ يَكْفُرْ بِها هؤلاءِ فَقَدْ وكَّلْنا بِها قَوْمًا لَيْسوا بِها بِكَافِرينَ But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers.[Al-An'am 6:89] These who did not enter Islam, and those who exited it after entering, do not harm Islam in any way. Rather, Allah will establish those who believe in what His Messenger brought and support His religion until the Hour." This is, of course, from the Fatawa, volume twenty-eight or twenty-nine. This is the Sunnah of Allah regarding those who apostatize from the religion or from some of its laws, such as jihad in the path of Allah: that Allah will bring forth in their place a people whom He loves and who love Him, humble toward the believers, noble toward the disbelievers, striving in the path of Allah, and fearing no blame from any blamer. Likewise, He, Glorified and Exalted is He, said regarding those who withhold spending in the path of Allah, which is a type of jihad: ها أَنْتُمْ هؤلاءِ تُدْعَوْنَ لتُنْفِقُوا في سَبيلِ الله فمِنْكُمْ مَنْ يَبْخَلُ ومَنْ يَبْخَلْ فإنَّما يَبْخَلُ عَن نَفْسه واللهُ الغَنيُّ وأنتُمُ الفقراءُ وإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لا يَكُونُوا أمْثالَكُمْ Here you are - those invited to spend in the cause of Allah - but among you are those who withhold [out of greed]. And whoever withholds only withholds [benefit] from himself; and Allah is the Free of need, while you are the needy. And if you turn away, He will replace you with another people; then they will not be the likes of you.[Muhammad 47:38] Ibn Taymiyyah, may Allah have mercy on him, said: "Allah, Glorified and Exalted is He, clarified that whoever turns away from Him by abandoning jihad with his own self, Allah will replace him with one who will do it. And whoever turns away from Him by spending his wealth, Allah will replace him with one who will do it. The implication of this promise and that one is that believers, those who strive, those who give, and those who are patient in the path of Allah, who fear no blame from any blamer, will continue to exist in the Ummah until the Hour. These are the ones described as being in a state of estrangement, marked as the victorious group, hastening to remove the state of estrangement through jihad, and attaining the great virtue promised for those in a state of estrangement."
The news of Allah and His Messenger (peace and blessings be upon him)

The Shaykh : Why did you raise "and His Messenger"?
Khushan: The news of Allah and His Messenger, I seek forgiveness from Allah. From one aspect. It is realized at this time from two aspects. First, from the aspect of the Ummah's negligence regarding jihad and its being afflicted with the severe consequences resulting from that. He said: The news of Allah and His Messenger, I seek forgiveness from Allah. From one aspect. It is realized at this time from two aspects. First, from the aspect of the Ummah's negligence regarding jihad and its being afflicted with the severe consequences resulting from that. Second, from the aspect of Allah, Mighty and Majestic, bringing forth a people who strive in His path, who fear no blame from any blamer, and the persistence, continuation, and permanence of jihad, and the survival of the victorious, estranged group that establishes this jihad.
Then he says: "Issues in the matter of jihad. And in order for this striving group in this era to complete its deficiency and fulfill its duty completely, especially in jihad and reviving it, and to bring down the victory and immediate aid of Allah, Mighty and Majestic, it must place the following issues before its eyes. The first is that if it was permissible at some times for the victorious group to be various factions united only by the methodology they follow and adhere to, and to be scattered in distant lands, not knowing one another, and if this was permissible in the past, then this state should end in an era like our present one.
Where the nations of disbelief have pounced upon the Muslims, tearing them apart in the worst way, destroying their religions and morals, violating their honor, seizing their lands, and plundering their wealth and resources. And where the state of Islam has been lost, and ruling by the Shari'ah has been suspended except in the rare few matters of life, and the Shari'ah of jihad has been fought against. And where innovations, misguidance, principles, and slogans have multiplied, and the single Ummah has been divided into various nations and differing beliefs, and the voice of truth has faded or nearly so. And where the Islamic Ummah is living in a unique state of tearing, scattering, loss, and deviation, which, Allah knows best, has not passed through in its long history. In such difficult and critical circumstances, it becomes obligatory for the victorious group to proclaim its creed and methodology, declare it by every means, clarify it to the utmost clarity, and raise the banner with strength wherever it was. By doing so, it has delivered the message of its Lord and established the proof against all people. This is also an important step toward the mutual recognition of the individuals and factions of the victorious group, for the claim of every claimant cannot be accepted until his action and reality testify that he is committed to the methodology of the people of the Sunnah, distancing himself from what is wrong and innovation.

The Shaykh : Yes.
Khushan: True mutual recognition only occurs in the path of action, da'wah, and jihad. Da'wah and jihad, or da'wah for jihad, cannot be disconnected. True meeting is in the field itself, and in the test of struggle and confrontation, the truth-teller is distinguished from the claimant. Therefore, it is necessary for the mutual recognition, cohesion, and proximity of the individuals, groups, and factions of the victorious group, so that they do not remain mere small, weak groups with scattered efforts in the midst of many organized, proud, and united innovative gatherings. The second is the necessity of realizing the meaning of affiliation to the victorious group by knowing the limits of what Allah revealed to His Messenger, learning the religious knowledge based on evidence from the Book and the Sunnah in the fields of belief, rulings, and behavior, and being constantly prepared to overcome and correct errors, and abandoning everything that contradicts the reality of this noble affiliation, such as opinions, statements, morals, and others. This is not achieved except in an atmosphere of joy and approval of correct criticism, abandoning the style of absolute praise of statements, actions, persons, and groups, and constantly seeking to adjust methodologies and paths according to the truth required by the Shari'ah of Allah and indicated by the text from the Qur'an and Sunnah, and placing issues and matters in their correct position as required by wisdom, which is the Shari'ah and reason, as mentioned before. So that major fundamental issues are not neglected due to preoccupation with some branches, and some minor issues are not exaggerated at the expense of essential issues.

The Shaykh : We are pausing here. It needs study. Did you go with you the Shari'ah and reason?

The questioner: Yes.

The Shaykh : Does it need a pause here?

The questioner : It requires a pause, but in my opinion, it is according to the methodology in which the Shaykh al-Islam Ibn Taymiyyah speaks of the agreement of reason, meaning that the transmitted text does not contradict the clear rational in any way. In the root of his methodology, it is like this: there is no contradiction between the Shari'ah; it is the one to whom judgment is referred, and it is the one who judges reason.

The Shaykh : Now, why is reason mentioned here?

The questioner : Because it agrees with the Shari'ah and does not contradict it. It is possible that in a state, you see if there is something advanced in me.

The Shaykh : If we delete the word "reason," is it more correct, or if we keep it?

The questioner : It is possible to delete it so that no one understands from it that reason contradicts the Shari'ah, and it may be better.

The Shaykh : Now, and if?

The questioner : If it is understood that they are concomitant and one does not contradict the other, then keeping it is not a problem, that reason does not contradict the Shari'ah and the Shari'ah does not contradict reason, so there is no harm in its remaining.

The Shaykh : It is not permissible to establish reason specifically in modern writing today; because what is in your mind is not in the mind of everyone who reads the book. He does not write for people like us; he writes for the general public, he writes for beginners in the pursuit of knowledge, but they have no knowledge at all, and they have not heard of the book or the topic of the agreement of reason with the Shari'ah or the Shari'ah with reason, the composition of Ibn Taymiyyah. So put a mark for me in pencil?
Abu Layla : If you bring a floppy disk, that would be better. Later.

The Shaykh : Now, put a question mark with the regular pen and a line above "reason."
Abu Layla : Frankly, whoever believes this statement will say that you agree with this statement.

The Shaykh : What?
Abu Layla : The one who reads this phrase, whoever believes in this and says: that you approve of this statement.

The questioner : And the point he pointed toThe Shaykh : The observation is that it falls into the hands of the general public, and we understand this, but he does not understand it, meaning he fears the lack of understanding by the general public.

The Shaykh : The truth is, I fear more than that.

The questioner : From him?

The Shaykh : From whom?

The questioner : No, I do not fear from this in this matter.

The Shaykh : I fear.

The questioner : You fear, I do not fear, heh heh.

The Shaykh : Meaning he mentioned examples, and I have examples, without a doubt, so... count them...

The questioner : He says, "So do not neglect the major fundamental issues because of being preoccupied with some branches, and do not exaggerate some branch issues at the expense of the essential issues, and do not neglect the branches either on the pretext that they are branches, for the fundamentals and the branches are all from the religion. But it is necessary to place everything in its proper place, and to care for everything according to its due. And it was said to Imam Malik here, 'This is a small, easy issue,' and he said, 'There is nothing easy in the religion; indeed, Allah the Exalted says: إنَّا سَنُلْقِي عَلَيْكَ قَوْلاً ثَقيلاً Indeed, We will cast upon you a heavy word.[Al-Muzzammil 73:5], and it is necessary that the scholars of the Sunnah—and they are the heads of the victorious sect and its leaders—call for defining the landmarks of a methodology that regulates the course of this sect, and that they define the fundamentals and starting points that it must adhere to, and arrange the priorities that must be started with, and clarify the obligations of this sect in every circumstance; so that this methodology ensures a comprehensive view of matters, a sound starting point, and appropriate, sequential steps."

The Shaykh : Put a mark for me here: organizing priorities is an impossible matter, and this is the language of the Muslim Brotherhood.

The questioner : "So that this methodology ensures a comprehensive view of matters, a sound starting point, and appropriate, sequential steps, with a constant readiness for review and correction, and a broad chest for matters that admit of disagreement, and a wide field of ijtihad in them; so that they do not become a cause of contention, discord, and division."
Third: Close cooperation among the categories of this sect in all fields of its work, its da'wah, and its jihad, and coordination of efforts; so that some complete the others, and they do not contradict or conflict. And cooperation is a religious obligation; for His saying, the Exalted: وتَعَاوَنُوا عَلى الِبرِّ والتَّقْوَى cooperate in righteousness and piety[Al-Ma'idah 5:2], and it is a fruit of the fruits of the two previous steps.
Through mutual acquaintance among the categories of the victorious sect in the field of da'wah and jihad, the first steps of cooperation, mutual support, and mutual advice begin. And by unifying the methodology on which it proceeds and correcting it according to the evidence of the Shari'ah, the hearts unite and the causes of disagreement through which Satan and his soldiers from among humans and jinn enter to sow division and dispersion among the believers are removed. And this and that are crowned with mutual support, cooperation, and assistance; so that the capabilities of this sect gather and unite in facing the alienation represented by the great challenges with which the age is full, and so that its categories take turns in performing the collective obligations (fard kifayah) which it has undertaken, and which Allah has honored it by bearing the performance of them among the Muslims, so that each category performs what the other is unable to do.
For one category may possess wealth, another may possess men, a third may possess the lead in knowledge and jurisprudence, and a fourth may possess the lead in planning, and so on; so it may be prepared for a category, by the suitability of circumstances, to perform a collective obligation (fard kifayah) that is not prepared for others. So cooperation and mutual assistance make the victorious sect stronger in its possibilities and capabilities, more able to benefit from the various opportunities that differ from place to place and time to time, and more precise in the distribution of tasks and obligations. So in one place, the scientific possibilities are available, in another the media possibilities, in a third the jihad possibilities, and in a fourth the educational possibilities, and so on. And the sect that has taken upon itself the performance of jihad and its requirements, and the performance of the collective obligations (fard kifayah) on behalf of all Muslims, even when they abandoned them, must elevate itself; to be worthy of the burden it has undertaken and the task it has set for itself. And if the victorious sect undertakes these obligations; it discovers itself, and some of it knows the others, and the true mujahideen are distinguished from those who claim Islamic jihad, who fight under a national flag, or a pre-Islamic tribalism, or a secular idea, or fight in order to obtain status and prestige, and secure prominent positions in that field."

The Shaykh : Turn on the light, turn on the light.

The questioner : "And how many are of this type who climb on the shoulders of others, and by them the sect can begin its true path in restoring Islamic rule in the land from which it was lost, and then moving jihad from defense to offense وَلَيَنْصُرَنَّ اللهُ مَنْ يَنْصُرُهُ أنَّ اللهَ لَقَوِيٌّ عَزيزٌ * الَّذينَ إِنْ مَكَّنَّاهُمْ في الأرْضِ أقاموا الصَّلاةَ وآتَوُا الزَّكاةَ وأَمَرُوا بالمَعْرُوفِ ونَهَوْا عَنِ المُنْكرِ وللهِ عاقِبَةُ الأمورِ And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. ⁽⁴¹⁾ [And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.[Al-Hajj 22:40-41] Then he says: It is the most regrettable of regrets that at the time when our enemy possesses the most deadly and sharpest weapons, whether destructive weapons or media weapons, and dominates over the Muslims; by physical liquidations at times, and by moral and faith destruction often; through dozens of means, indeed through millions of radio stations, television channels, broadcasts, newspapers, publications, books, and centers of studies and publishing, while the Islamic da'wah does not possess any of that at all,

The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Khashan: Except for a very small amount, which can hardly manage to address the least of the Muslims, let alone others, and it does not possess anything notable of the means of influence and attraction. And despite all this; the Muslims, I mean those of them who care for Islam, are submerged in fierce disagreements over issues that are not from the fundamentals of the religion and its great rules, and are not from the places of consensus that it is not permissible to violate; rather, they are not from the practical issues of life that affect the present or the future. So I wonder! When will the Muslims wake up from their long sleep?! And when will they begin serious work for their religion and their da'wah?! And when will they know their enemy from their friend?! And when will they direct these arrows aimed at their own chests; when will they direct them at the chests of their enemy?!"