The pro-jihad site "Descendants of the Sahaba" (companions of Muhammad) has just posted this Qur'anic explication of the necessity to wage jihad against Infidels, attributing it to the slain al-Qaeda jihadist Abu Yahya al-Libi. All the chapter and verse citations are from the Qur'an. Will Muslims who reject this perspective explain how al-Libi misused the Qur'an in this piece? In all these years I have yet to see a direct refutation on Islamic grounds of a jihadist exposition of the Qur'an. If any Muslim refutes this, please alert me to the refutation -- I can be reached at director[at]jihadwatch.org. But in the absence of such a refutation, this kind of Qur'anic exposition will continue to move peaceful Muslims to take up arms in the cause of jihad -- and while they continue to fail to present Muslims with any Islamically coherent alternative, the moderates' protestations that they reject all this will continue to ring hollow.
"It’s either Jihad or Disgrace, so choose!," from Descendants of the Sahaba, October 11:
The Almighty Allah  preordained upon his believing slaves the worship of Jihad, and informed them that it is hateful to them as He said: “Fighting has been enjoined upon you while it is hateful to you.” [2: 216] Thus hardship, illness, striving against the soul’s desires, hunger, thirst, fear, suffering, separation from family and dwelling: all of these features that are attached to this ‘ibaadah are in actuality part of it: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient.” [2: 155]
The Almighty said: “It was not [proper] for the people of Madinah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of Allah or that they prefer themselves over his self. That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allah , nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that is registered for them as a righteous deed. Indeed, Allah does not allow to be lost the reward of the doers of good.” [9: 120]
Due to these features and others Jihad became hateful to the souls that are use to incline on gentleness, containment with comfort and far-removed from dangers. Hence, the requirements of Jihad and the necessities of the soul are in most cases inconsistent as the Almighty said: “O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah , you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little.” [9: 38]
He Glory to Him said: “Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.” [9: 24]
And He said: “Have you not seen those who were told, “Restrain your hands [from fighting] and establish prayer and give zakah”? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, “Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time.” Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah . And injustice will not be done to you, [even] as much as a thread [inside a date seed].” [4: 77]
Therefore, Jihad demands dedication, rising to lift its loads, bearing its difficulty, and patience in performing it. However, the soul declines that and it lowers itself to the lowest level on earth, clinging to its adornments. It is busy with the enjoyment of this wordily life and is also satisfied with it.
Hence, in fighting there is death and horror in front of the soul and in the present life, behind the soul there is the offspring and fortune. So it is either that the soul backsides to dunya or sets out to Jihad, in spite of the goodness that the soul is undertaking by following this step. however, the souls ois fond of hastiness so it desires everything in cash and does not accept anything on credit.
It’s either Jihad or Disgrace, so choose!
From this saying we learn the secret of our prophet salla Allahu ‘alayhi wasalam’s words:
عَنْ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُما قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: إِذَا تَبَايَعْتُمْ بِالْعِينَةِ ، وَأَخَذْتُمْ أَذْنَابَ الْبَقَرِ ، وَرَضِيتُمْ بِالزَّرْعِ ، وَتَرَكْتُمْ الْجِهَادَ ، سَلَّطَ اللَّهُ عَلَيْكُمْ ذُلًّا لَا يَنْزِعُهُ حَتَّى تَرْجِعُوا إِلَى دِينِكُمْ
“When you enter into a transaction, hold the tails of oxen, are pleased with agriculture, and give up conducting Jihad. Allah will make disgrace prevail over you, and will not withdraw it until you return to your [original] religion.” 
It can be understood from this hadith that Jihad should always be given priority, and that it is not for anybody to transcend in leaving it trough being busy with a matter from this present-life’s dealings. However, if preforming the ‘Ibaadah of Jihad is possible along with being engaged in farming, cultivation or business then that is different. Otherwise, the ‘Ibaadah of Jihad in which life remains, religion is saved and achievements are protected is given precedence. Imam ibn Rajab al-Hanbali may Allah have mercy upon him said:
قال الإمام ابن رجب الحنبلي رحمه الله: “ولهذا كره الصحابة رضي الله عنهم الدخول في أرض الخراج للزراعة فإنها تشغل عن الجهاد.” الحكم الجديرة بالإذاعة :14
“And that is why the companions, may Allah be pleased with them, disliked engaging in the taxation of farming land because it distracts from Jihad.” 
The Shahid, Imam ibn an-Nuhaas, may Allah have mercy upon him, said about the aforementioned Hadith:
قال الإمام ابن النحاس رحمه الله: ومعنى الحديث : أن الناس إذا تركوا الجهاد وأقبلوا على الزرع ونحوه تسلط عليهم العدو لعدم تأهبهم له واستعدادهم لنزوله ورضاهم بما هم فيه من الأسباب فأولاهم ذلا وهوانا لا يتخلصون منه حتى يرجعوا إلى ما هو واجب عليهم من جهاد الكفار والإغلاظ عليهم وإقامة الدين ونصرة الإسلام وأهله وإعلاء كلمة الله وإذلال الكفر وأهله
“And the meaning of the Hadith is that if people abandon jihad and engage in farming or such then the enemy will consequently hold sway over them because of their lack of readiness and preparation to confront overwhelming times. It is also because of their acceptance to the conditions which they are in [i.e. luxuries, accommodations, conveniences]. So Allah made disgrace and humiliation prevail over them to the extent that they cannot liberate themselves from that until they return to what is obligatory upon them of fighting the disbelievers, being harsh upon them, establishing the religion, supporting Islam and its people, making Allah’s word the highest and demeaning disbelief and its people. And His saying salla Allahu ‘alayhi wasalam: “Until you return to your [original] religion” indicates that abstaining and turning away from Jihad as well as relying and having confidence in the dunya is in fact leaving off the religion and detaching from it and that’s enough as a sin and a clear wrongdoing.” 
It is not meant by leaving the religion, and Allah knows best, the typo of kufr which takes one outside the fold of the religion as some might understand. I don’t think that anybody from amongst the people of knowledge would day concerning the Muslims who intently leaves Jihad and relies on dunya that by doing so becomes a disbeliever. But, and Allah knows best, the comprehensive meaning is to declare that abandonment of the ‘Ibaadah of Jihad and occupying oneself with the affairs of the dunya which diverts one from it will consequently lead to the dominance of the disbelieving enemies which imposes its mastery over the land of the Muslims. It also leads to the implementation of their blasphemous man-made rulings upon them along with their fighting against the religion and its law out of envy, hatred and enmity towards the truth and its people.
All of that will result in the publicity of corruption, the spreading of disbelief and the weakening of the religion as well as its decline in the people’s hearts; and with the succession of generations that recognize neither a truth nor a religion, a new generation arises on error and disbelief. We seek refuge in Allah, and the best example for that is what took place in Andalusia, which has become forgotten today. This all means that repelling the disbelievers and protecting the lands and the religion of the Muslims is not done except by Jihad in Allah’s Path. Also the aHadith shows that the effort of the Du’aat [scholars] should be aimed at returning to the ‘ibaadah of Jihad and inciting the people to fulfill it. That is because Jihad is the legitimate gateway for matters to be righted and brought back to their original condition, so that the religion is honored, and disbelief is dishonored, Islam is spread and Shirk is restrained.
Some of Imam Abu Abdullah al-Halimi’s statements will be mentioned which emphasizes on this meaning. For this reason, some scholars considered Jihad as a pillar from the religion’s pillars and it is deserving to be so as Imam ibn Qasim al-Hanbali, may Allah have mercy upon him, said in his compilation ‘Ala al-Rawd:
قال الإمام ابن قاسم الحنبلي (رحمه الله) في حاشيته على الروض : وعده بعضهم ركنًا سادسًا لدين الإسلام، فلذا أوردوه بعد أركان الإسلام الخمسة
“And in some regarded it [Jihad] as a sixth pillar for the religion of Islam. That is why they quoted it after the five pillars of Islam.”
Written by the Mujahid Sheikh Abu Yahya al-Libi may Allah accept him among the martyrs.