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﴿ رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ ﴾

سورة آل عمران

8. (They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower."

﴿ وَأَمَّا ٱلسَّآئِلَ فَلَا تَنۡهَرۡ ﴾

سورة الضحى

nor repulse the beggar[2];

﴿ فَأَنذَرۡتُكُمۡ نَارٗا تَلَظَّىٰ ﴾

سورة الليل

So I have warned you of a Fire which is blazing.

﴿ وَيَقُولُ ٱلَّذِينَ ءَامَنُواْ لَوۡلَا نُزِّلَتۡ سُورَةٞۖ فَإِذَآ أُنزِلَتۡ سُورَةٞ مُّحۡكَمَةٞ وَذُكِرَ فِيهَا ٱلۡقِتَالُ رَأَيۡتَ ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ يَنظُرُونَ إِلَيۡكَ نَظَرَ ٱلۡمَغۡشِيِّ عَلَيۡهِ مِنَ ٱلۡمَوۡتِۖ فَأَوۡلَىٰ لَهُمۡ ﴾

سورة محمد

Those who believe say, "Why has a sūrah[1502] not been sent down?" But when a precise sūrah is revealed and battle is mentioned therein, you see those in whose hearts is disease [i.e., hypocrisy] looking at you with a look of one overcome by death. And more appropriate for them[1503] [would have been]

﴿ وَلَقَدۡ صَبَّحَهُم بُكۡرَةً عَذَابٞ مُّسۡتَقِرّٞ ﴾

سورة القمر

And there came upon them by morning an abiding punishment.

﴿ سَأَلَ سَآئِلُۢ بِعَذَابٖ وَاقِعٖ ﴾

سورة المعارج

A supplicant asked for a punishment bound to happen[1748]

﴿ فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُوٓاْ إِنَّ هَٰذَا لَسِحۡرٞ مُّبِينٞ ﴾

سورة يونس

76. So when came to them the truth from Us, they said: "This is indeed clear magic."

﴿ وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُوَ يُدۡعَىٰٓ إِلَى ٱلۡإِسۡلَٰمِۚ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ﴾

سورة الصف

Who could be more wrong than the one who fabricates lies against Allah when invited to Islam? And Allah does not guide the wrongdoing people.

﴿ وَيُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ ﴾

سورة النور

Allah makes the revelations clear to you, for Allah is All-Knowing, All-Wise.

﴿ كَذَّبَتۡ ثَمُودُ وَعَادُۢ بِٱلۡقَارِعَةِ ﴾

سورة الحاقة

Thamūd and ‘Ād denied the Striking Calamity of the Hour[1].

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‘Amr ibn ‘Abasah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever shoots an arrow in the cause of Allah will receive the same reward of freeing a slave."

Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

Whoever shoots an arrow at the enemies of Allah the Exalted, he will have the reward of the one who freed a slave in the cause of Allah, whether his arrow hit the enemy or not, as in the narration of An-Nasā'i: "Whoever shoots an arrow in the cause of Allah, the Exalted, whether it hit the enemy or not..." If his arrow does hit the enemy, then he would attain a (higher) degree in Paradise as mentioned in the narration of Abu Dawūd: "Whoever hits the enemy with an arrow in the cause of Allah, the Exalted, will attain a degree," and the narration of Ahmad adds: "in Paradise".

Mu‘ādh (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Paradise is guaranteed for any Muslim who fights in the cause of Allah for the length of time between two milkings of a she-camel. Anyone is wounded or injured in the cause of Allah, it will come on the Day of Judgment bleeding the most it ever bled, but its color will be like saffron and its fragrance will be like musk."

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

Paradise will be guaranteed for any Muslim who fights in the cause of Allah, even if only for a short while, such as the time duration between two consecutive turns of milking. This period is as short as it allows the she-camel to be milked, then left so that her calf can feed, and then returned to be milked another time. Anyone is injured in the cause of Allah, the Almighty, such as the injury from falling from his horse or from a sword, etc., even if it is a minor injury, he will come on the Day of Judgment with his wound bleeding profusely, except that the blood color will be that of saffron and the loveliest scent of musk will be released from it.

‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: "On the Day (of the battle) of Khaybar, some of the Companions of the Prophet (may Allah's peace and blessings be upon him) came and remarked: So-and-so is a martyr and so-and-so is a martyr. When they came to a man and said: So-and-so is a martyr, the Prophet (may Allah's peace and blessings be upon him) said: "Nay, I saw him in the Fire because of a mantle – or a cloak – that he had taken without right (from the war spoils)."

Narrated by Muslim

‘Umar ibn al-Khattāb (may Allah be pleased with him) reported that on the Day of the battle of Khaybar, some of the Companions of the Prophet (may Allah's peace and blessings be upon him) came saying: So-and-so is a martyr and so-and-so is a martyr. When they came to a man about whom they said: So-and-so is a martyr, the Prophet (may Allah's peace and blessings be upon him) remarked: Nay. I saw him in the Fire because of a cloak (from the war spoils) that he had concealed for himself. Thus, he was punished for it in Hellfire and this great attribute of martyrdom in the cause of Allah was negated from him.

‘Abdullāh ibn Zayd ibn ‘Āsim (may Allah be pleased with him) reported: When Allah gave war booty to His Messenger (may Allah's peace and blessings be upon him) on the Day of Hunayn, he distributed the booty among the people, and among those whose hearts had been recently reconciled to Islam. He did not give anything to the Ansār. It seemed that they felt uneasy that they did not receive a share like the others. Upon this, the Messenger of Allah (may Allah's peace and blessings be upon him) addressed them saying: "O people of the Ansār, did I not find you in a state of misguidance then Allah guided you aright through me? Were you not in a state of disunity then Allah brought you together through me? Were you not in a state of poverty then Allah made you wealthy through me?" Every time he said something, they replied: "Allah and His Messenger are the most benevolent." Then he asked: "Why do you not answer me?" They said: "Allah and His Messenger are the most benevolent." He said: "If you wish, you may say 'you came to us in such-and-such a state.' Would you not be satisfied that the people go away with goats and camels and you go away with the Messenger of Allah to your homes? Were it not for Hijrah, I would have been a man from the Ansār. If the people were to tread a valley or a mountain pass, I would tread the valley and mountain pass of the Ansār. The Ansār are like Shi‘ār (inner garments), while other people are like Dithār (outer garments). No doubt, you will see people favored over you after me (in getting worldly benefits). So be patient until you meet me at the Basin)."

Narrated by Bukhari & Muslim

When Allah, the Almighty, bestowed upon His Prophet (may Allah's peace and blessings be upon him) a large amount of war booty in the battle of Hunayn, and after he ended the blockade he had imposed on Taif, he returned to get the booty; the majority of which was in the form of cattle. He had more than 40,000 camels and 120 sheep. So, he gave some people who had recently accepted Islam to attract their hearts and make them firm upon Islam. Some of the Ansār disapproved of this, but the nobles amongst them understood that this action on part of the Prophet was correct. The ones who disapproved said: "The Messenger of Allah is giving the booty to people whose blood is dripping from our swords (i.e. whom we had just fought), and he is not giving us anything." When the Prophet was informed of this statement, he ordered that they be assembled under a large canopy and he addressed them, saying: "What is this statement that has reached me from you?" He admonished them and acknowledged the support they offered to him and to the religion of Islam which he came with. After speaking to them, they were appeased and realized the great reward that Allah had granted them, represented in their companionship of Allah's Messenger and their return home with him accompanying them, in addition to what Allah has prepared for them in the Hereafter because of their support and the efforts they exerted in His Cause. The Prophet (may Allah's peace and blessings be upon him) also ordered them to show patience when they see other people favored over them after his death.

Jābir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "War is deception."

Narrated by Bukhari & Muslim

This Hadīth indicates the permissibility of using ploys and deception in the course of war with the disbelievers; as this would cause harm to the disbelievers and avert losses for Muslims. This is not frowned upon in the Shariah; on the contrary, it is something recommended and desirable. Ibn al-Munayyr (may Allah have mercy upon him) said: "The good war, which attains its complete objective, is the one involving deception, not confrontation, for confrontation involves danger, while deception achieves victory without risk." Treachery and violation of agreements between Muslims and their enemies do not fall under the permissible deception, however. Allah, the Almighty, says: {If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms. Indeed, Allah does not like traitors} [Sūrat al-Anfāl: 58]. In other words, if you have an agreement with some people and you want to revoke it, you should notify them before going to war against them, so that both of you should become on an equal footing.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Of the people who live the best kind of life is the man who holds the reins of his horse (ever ready to march) in the way of Allah, flies on its back whenever he hears the war cry or the command to face the enemy; he flies to it seeking martyrdom or death at places where it is expected. Or a man who lives with some sheep at a hill-top or in a valley, performs prayer regularly, gives Zakah and worships his Lord until death comes to him. He does not mix with people except for a good cause.”

Narrated by Muslim

This Hadīth explains that one of the best ways of living is that of a man who is holding on to his horse's reins, i.e. ready to march in the cause of Allah. He gallops on its back whenever he hears the cry for war or the command to fight. He seeks thereby to be killed where death is expected out of his intense desire to become a martyr. The Hadīth also indicates that withdrawing and secluding oneself from the people is a good thing, and whoever is in a remote place, such as a valley or mountain pass, secluded from the people and worshiping Allah and mixing with people only when necessary for a good cause, then this is good for him.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) dispatched a force to Banu Lahyān and said: "Let one of every two men proceed (to join the military force), and both will share the reward." Another narration reads: "Let one of every two men go out (to join the military force)." Then, he said to those who stayed behind: "Anyone among you stays behind and takes good care of the family and property of a warrior (in the cause of Allah) will receive half the reward of the warrior."

Narrated by Muslim

The Hadīth of Abu Sa‘īd al-Khudri (may Allah be pleased with him) shows that the Messenger of Allah (may Allah's peace and blessings be upon him) wanted to dispatch an army to Banu Lahyān, who were one of the most famous clans of the tribe of Hudhayl. Scholars agreed that Banu Lahyan were disbelievers at that time, so the Prophet dispatched an army to invade them, saying to that army: Let one of every two men proceed to join the military force, which means half the men of every tribe should go. He stated that both the worrier and the one who stays behind to take care of the worrier's family and property will share the reward. This is confirmed in a previous Hadīth that reads: "Anyone stays behind a warrior in the cause of Allah has indeed participated in the raid," and the other explicit Hadīth narrated by Imām Muslim that reads: "Anyone among you stays behind and takes good care of the family and property of a warrior in the cause of Allah will receive half the reward of the warrior". This means that the Prophet (may Allah's peace and blessings be upon him) ordered that one of every two should join the army and the other should stay behind to look after the warrior's family and receive half the reward of the warrior. The other half would be for the warrior himself.

‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “No invading group or detachment sets out to fight in the cause of Allah and gets its share of the booty and returns safe and sound, but it has been given two-thirds of its reward in this world. On the other hand, no invading group or detachment returns defeated and injured but it will receive its full reward in the Hereafter.”

Narrated by Muslim

There are two possible interpretations of this Hadīth: First: The reward of any detachment, which fought the enemy and was safe and received its share of the booty, is less than the reward of another detachment that was injured and took no booty. This interpretation is favored by An-Nawawi (may Allah have mercy upon him). Second: The Hadīth is a proof that the war booty is lawful and does not reduce the reward. Simply, part of the reward is received in this world instead of the Hereafter, and both teams shall receive equal rewards. The victorious one, however, receives two thirds of its reward in advance in this world, but their overall reward is equal. In the Hereafter, Allah compensates those who missed the booty with an amount equal to what they missed, and Allah multiplies the reward for whomever He likes. This is the interpretation of Ibn ‘Abd al-Barr (may Allah have mercy upon him).

Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If anyone does not fight in the cause of Allah, equip a warrior in the cause of Allah, or stay behind to look after a warrior's family, Allah shall afflict him with a calamity before the Day of Judgment."

Narrated by Abu Daoud

This Hadīth urges Muslims to fight in the cause of Allah. It also stresses Allah's severe punishment in this world before the Hereafter inflicted on the one who abandons fighting in the cause of Allah, or abandons aiding the warriors fighting in the cause of Allah with his wealth, or abandons helping the warriors' families by looking after them in their absence. Anyone abandons these actions will suffer severe calamities for not supporting the religion of Allah properly.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) sent us out on an expedition and said: "If you find so-and-so and so-and-so", referring to two men from Quraysh whom he named, "then burn them with fire." Then, when we were set to go out, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I commanded you to burn so-and-so and so-and-so, but no one punishes with fire except Allah. So if you find them, kill them."

Narrated by Bukhari