Since part of the best jihad is to speak the truth, in spite of the severity of those who oppose, just like you tell it in the face of someone from whom you fear attack or harm, the Messenger (the prayers of Allah and His peace be upon him) had the most good fortune in this, and our Prophet (the prayers of Allah and His peace be upon him) had the most perfect and most complete jihad in this respect.
And since jihad against the enemies of Allah on the outside is part of one’s jihad against himself for the sake of Allah, as the Prophet (SAW) said: A mujahid is one who wages jihad on himself in obedience to Allah, and a mujahid is one who abstains from what Allah has forbidden, therefore jihad against the self precedes jihad against the enemy on the outside, and is the basis for it. Indeed as long as one does not first wage jihad against his self, so that it does what it has been commanded to do, and abandons what it has been forbidden to do, and if one does not combat it for Allah, he will not be able to wage jihad against the enemy on the outside. And how can he wage jihad on his enemy and take revenge on him while his enemy – the one between his own flanks – has conquered him and prevailed over him? He can not wage jihad on him nor combat him for Allah, but instead will be unable to set out towards his enemy until he wages jihad on himself in priority to setting out.
These are two enemies by which a man is put to the test in jihad against them. But between them there is yet a third enemy, by which one is not able to wage jihad against the other two except by jihad against this one. He stands between the two, frustrating a man from jihad against the other two; he will betray him, spread lies about him, and will not cease to give him the impression of hardship in jihad against the other two, neglect of his good fortune, and the loss of delights and desires. One can not wage jihad against those two enemies except by jihad against this one, and jihad against this one is the basis for jihad against the other two. This is Satan. Allah Most high said: { Truly Satan is an enemy to you, so take him as an enemy } [Al-fatir 6]. The command to take him as an enemy is a warning to expend one’s full capacity in combatting him and striving in jihad against him, as he is an enemy who does not grow weary and does not fail to war against a man in a number of ways.
A man is commanded to combat and wage jihad on these three enemies; he is put to the test in combatting them in this world, and they have been given power over him as a test to him from Allah and as a tribulation. To His servants Allah has given reinforcements, gear, assistance, and weapons for this jihad. And He has also given their enemies reinforcements, gear, assistance, and weapons. Each of the two groups is put to the test by the other, and He has made each a trial for the other, so that He might know what they do, and to discern those who turn away from Him and His Messengers from those who turn away from Satan and his party. As the Most High said: { We have made some of you a trial for others; will you be steadfast? And your Lord is aware } [Al-furqan 20]; and the Most High said: { Such it is; and if Allah had willed, He would have avenged Himself of them, but rather that some of you might put others of you to the test } [Muhammad 4]; and the Most High said: { Surely We will put you all to the test so We can know those among you who wage jihad, and those who are steadfast; and We will test your reports } [Muhammad 31].