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﴿ فَلَمَّا رَءَا ٱلۡقَمَرَ بَازِغٗا قَالَ هَٰذَا رَبِّيۖ فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمۡ يَهۡدِنِي رَبِّي لَأَكُونَنَّ مِنَ ٱلۡقَوۡمِ ٱلضَّآلِّينَ ﴾

سورة الأنعام

77. When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the people who went astray."

﴿ وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ ﴾

سورة النجم

Nor does he speak from [his own] inclination.

﴿ قُلۡ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشۡهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَٰذَاۖ فَإِن شَهِدُواْ فَلَا تَشۡهَدۡ مَعَهُمۡۚ وَلَا تَتَّبِعۡ أَهۡوَآءَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ وَهُم بِرَبِّهِمۡ يَعۡدِلُونَ ﴾

سورة الأنعام

150. Say: "Bring forward your witnesses, who can testify that Allâh has forbidden this. Then if they testify, testify not you (O Muhammad صلى الله عليه وسلم) with them. And you should not follow the vain desires of such as treat Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) as falsehoods, and such as believe not in the Hereafter, and they hold others as equal (in worship) with their Lord."

﴿ إِنَّمَا جُعِلَ ٱلسَّبۡتُ عَلَى ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِۚ وَإِنَّ رَبَّكَ لَيَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ ﴾

سورة النحل

124. The Sabbath was only prescribed for those who differed concerning it, and verily, your Lord will judge between them on the Day of Resurrection about that wherein they used to differ.

﴿ وَنَرِثُهُۥ مَا يَقُولُ وَيَأۡتِينَا فَرۡدٗا ﴾

سورة مريم

We will inherit what he boasts of[23], and he will come to Us all alone.

﴿ وَكَم مِّن قَرۡيَةٍ أَهۡلَكۡنَٰهَا فَجَآءَهَا بَأۡسُنَا بَيَٰتًا أَوۡ هُمۡ قَآئِلُونَ ﴾

سورة الأعراف

4. And a great number of towns (their population) We destroyed (for their crimes). Our torment came upon them (suddenly) by night or while they were taking their midday nap.

﴿ قَالَ هَلۡ عَلِمۡتُم مَّا فَعَلۡتُم بِيُوسُفَ وَأَخِيهِ إِذۡ أَنتُمۡ جَٰهِلُونَ ﴾

سورة يوسف

89. He said: "Do you know what you did with Yûsuf (Joseph) and his brother, when you were ignorant?"

﴿ وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشۡرِكَ بِي مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٞ فَلَا تُطِعۡهُمَاۖ وَصَاحِبۡهُمَا فِي ٱلدُّنۡيَا مَعۡرُوفٗاۖ وَٱتَّبِعۡ سَبِيلَ مَنۡ أَنَابَ إِلَيَّۚ ثُمَّ إِلَيَّ مَرۡجِعُكُمۡ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴾

سورة لقمان

But if they strive to make you associate partners with Me of what you have no knowledge[5], then do not obey them. Yet keep company with them in this world with kindness, and follow the way of those who turn to Me [in repentance]. Then to Me is your return, and I will inform you of what you used to do.

﴿ فَلِذَٰلِكَ فَٱدۡعُۖ وَٱسۡتَقِمۡ كَمَآ أُمِرۡتَۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡۖ وَقُلۡ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٖۖ وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمۡۖ لَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ ﴾

سورة الشورى

15. So unto this (religion of Islâm alone and this Qur’ân) then invite (people) (O Muhammad صلى الله عليه و سلم), and stand firm [on Islâmic Monotheism by performing all that is ordained by Allâh (good deeds), and by abstaining from all that is forbidden by Allâh (sins and evil deeds)], as you are commanded, and follow not their desires but say: "I believe in whatsoever Allâh has sent down of the Book [all the holy Books, - this Qur’ân and the Books of the old from the Taurât (Torah), or the Injeel (Gospel) or the Pages of Ibrâhîm (Abraham)] and I am commanded to do justice among you. Allâh is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allâh will assemble us (all), and to Him is the final return."

﴿ وَدَاوُۥدَ وَسُلَيۡمَٰنَ إِذۡ يَحۡكُمَانِ فِي ٱلۡحَرۡثِ إِذۡ نَفَشَتۡ فِيهِ غَنَمُ ٱلۡقَوۡمِ وَكُنَّا لِحُكۡمِهِمۡ شَٰهِدِينَ ﴾

سورة الأنبياء

And [remember] David and Solomon, when they passed judgment about the tillage into which some people’s sheep had strayed at night[31], and We were witnesses to their judgment.

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Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "No one is wounded in the way of Allah except that he comes on the Day of Judgment with his wound bleeding; the color is that of blood, and the smell is that of musk."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) speaks of the merit of Jihad in Allah's cause and of the good reward that one receives by taking part in it. If one is wounded in Allah's cause, then gets killed or recovers, he will come on the Day of Judgment with a sign of his Jihad and sacrifice. His wound will be fresh; it will have the color of blood and the scent of musk.

Abu Qatādah al-Ansāri (may Allah be pleased with him) reported: We went out with the Prophet (may Allah's peace and blessings be upon him) to Hunayn. He narrated a story. Then, the Prophet (may Allah's peace and blessings be upon him) said: "Whoever kills someone in battle, having a proof for that, his belongings are his." He said it three times.

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) said on the Day of Hunayn: "Whoever kills someone in battle, having a proof for that, his belongings are his." The proof refers to the clothing, weapons, or the riding animal of the killed person. During that battle, Abu Qatādah killed someone and said to the people around him: "I killed someone." And he implored, by Allah, the ones who witnessed it to testify about it. He said this three times.

Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) passed by a group of people practicing archery and said: "Practice archery, O progeny of Isma‘īl; your forefather was an archer."

Narrated by Bukhari

Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) passed some of his Companions who were shooting arrows together; competing to see who would win. He approved of what they were doing and even encouraged them by saying: "Practice archery, O progeny of Isma‘īl," urging them to continue practicing archery, as it is one of the favors of Allah, the Exalted, upon the progeny of Isma‘īl, meaning: the Arabs. He said to do so, because their forefather, Isma‘īl, the son of Ibrahīm (may peace be upon both of them), was an excellent and skilled archer.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Goodness is attached to the forelocks of horses until the Day of Resurrection." ‘Urwah al-Bāriqi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Goodness is attached to the forelocks of horses until the Day of Resurrection: (in terms of) reward and spoils of war."

Al-Bukhari and Muslim with its two versions

Horses are a source of goodness for the believer until the Day of Resurrection. There is a reward for preparing steeds of war to fight in the cause of Allah, and this a deferred reward that will be realized in the Hereafter. And there is an immediate reward which is the spoils of war that the warrior earns from the possessions of the enemy.

‘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: "Allah forgives everything for the martyr except the debt." Another narration for him reads: "Fighting in the cause of Allah expiates everything except the debt.”

Narrated by Muslim

Martyrdom expiates all sins, the minor and the major thereof, except for the debt. Martyrdom does not expiate the debt, and that is due to the greatness of the rights of people, especially those related to properties, which indeed, are the dearest to them. The same applies to anything pertaining to people's rights; such as theft, usurpation, and treachery. Fighting in the cause of Allah, martyrdom, and other acts of righteousness do not expiate transgression against people's rights, rather, they only expiate neglect of the rights of Allah, the Exalted.

Abu Hurayrah (may Allah be pleased with him) reported: A man from among the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) passed by a valley wherein was a little spring of fresh water. He was delighted by it and said to himself: "If I were to retreat from the people and settle in this valley; but I will not do this until I get the permission of the Messenger of Allah (may Allah's peace and blessings be upon him)." He mentioned this to the Messenger of Allah (may Allah's peace and blessings be upon him) who said (to the man): "Do not do that, for the status of one of you who fights in Allah's cause is better for him than performing prayer in his house for seventy years. Do you not wish that Allah should forgive you and admit you to Paradise? Fight in the cause of Allah, for he who fights in the cause of Allah for a period of time equal to that between two milkings of a she-camel, will be surely admitted to Paradise."

Narrated by At-Termedhy - Narrated by Ahmad

A man from the companions of the Prophet (may Allah's peace and blessings be upon him) was walking through a mountain pass and came across an area that had a small spring of fresh water, which he liked so much. He wanted to seclude himself from the people and live in that place to worship Allah and drink from that fresh water. Nevertheless, he remarked that he would not do this until he would seek the permission of Allah's Messenger (may Allah's peace and blessings be upon him). So, he mentioned that to the Prophet (may Allah's peace and blessings be upon him) who forbade him to do so, because fighting in the cause of Allah was due upon him, so withdrawing from the people for optional worship was regarded as a sin, because it entailed abandoning an obligatory act. Then the Prophet (may Allah's peace and blessings be upon him) said: "The status of one of you who fights in Allah's cause is better then praying in his house for seventy years." Meaning: Fighting in Allah's cause is better than devoting oneself to prayer for seventy years. This is because the benefit of fighting in Allah's cause extends to all Muslims, while the benefit of prayer is restricted to the individual. "Do you not wish that Allah forgives you and admits you into Paradise?" Meaning: If you like that Allah forgives you and admits you into Paradise, then you have to fight in Allah's cause, with the intention of attaining the reward and while showing patience. Then the Prophet (may Allah's peace and blessings be upon him) highlighted the virtue of fighting in Allah's cause by saying: "Whoever fights in Allah's cause for a period of time equal to that between two milkings of a she-camel, then he will surely enter Paradise." Meaning: whoever participates in fighting in the cause of Allah, in order to make Allah's religion superior, even if it is a short period of time, he is guaranteed Paradise.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "He who weeps out of fear of Allah, will not enter the Hell till the milk returns into the udder; and the dust raised while fighting in the path of Allah and the smoke of Hell will not come together."

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

The Messenger of Allah (may Allah's peace and blessings be upon him) stated that the person who weeps out of fear of Allah will not enter the Hellfire, because fear of Allah usually arises from obedience to Him and refraining from sins. He used the metaphor "until milk returns into the udders" to indicate impossibility. Similarly, the dust raised when someone is fighting for the sake of Allah will prevent him from being exposed to the smoke of the Hellfire, as they (that dust and that smoke) are two opposites, just as the worldly life and the Hereafter are two opposites.

Anas (may Allah be pleased with him) narrated that the Prophet (may Allah's peace and blessings be upon him) said: "No one who has entered Paradise would love to return to the life of this world even if he would be given all that the world contains, except for the martyr. He will wish to return to the world and be killed ten more times on account of the honor that he will find." In another narration: "... on account of the merit of martyrdom that he will find."

Narrated by Bukhari & Muslim

No one would desire to depart from Paradise after entering it and to return back to the life of this world even if he were given the whole earth with everything that it contains of treasures, luxuries, pleasures, huge palaces, and beautiful gardens, with the exception of the martyr. The martyr would love to return to this world ten more times so that each time he would fight in the cause of Allah and be martyred ten times instead of just once on account of the great honor and reward and bountiful blessings that are bestowed on him as a martyr after his death.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked: "O Messenger of Allah, what is equivalent to Jihad in the cause of Allah?” He answered: “You can not do it.” The question was repeated twice or thrice to which he gave the same answer. Then he said: “The example of a Mujāhid in the cause of Allah is like a person who keeps fasting, praying and reciting the verses of Allah unfailingly until the Mujāhid returns.” In the version narrated by Al-Bukhāri: A man said: "O Messenger of Allah, show me a deed that equals Jihad.” The Prophet replied: "I do not find one." Then he said: "When the Mujāhid goes out for Jihad, can you enter your place of prayer and pray incessantly and fast without breaking your fast?" The man replied: "Who can do that!"

Narrated by Bukhari - Narrated by Bukhari & Muslim

In both narrations of this Hadīth, the Companions asked the Prophet (may Allah's peace and blessings be upon him) about the deeds that would yield the same reward of going out for Jihad in the cause of Allah. He replied: “You cannot bear it.” He meant that they could not do the deeds that would equal Jihad. When they repeated the question twice or thrice, he kept telling them that they are unable to do it. Then, he clarified to them that the only thing that would equal the reward of Jihad is that they keep performing prayers day and night and reciting the Qur'an continually, which is undoubtedly beyond the ability of humans. In the version narrated by Al-Bukhāri, a man from the Companions of the Prophet (may Allah's peace and blessings be upon him) asked him to guide him to a deed that would equal the prestigious status of Jihad and the grand reward it entails, to which the Prophet replied: “I do not find one.” He meant that he could not find any deed that had the same merit of Jihad. Another Hadīth narrated by Al-Bukhāri and Muslim confirms this meaning: “Verily, setting out in the early morning or evening for the sake of Allah is better than this whole world with all its pleasures.” Then, the Prophet (may Allah's peace and blessings be upon him) asked the man the following question: When the Mujāhid goes out for Jihad, can you go into your place of prayer and remain therein pray incessantly along with fasting without breaking your fast? If you can do this, then this is the only thing that is equivalent to Jihad (in reward). At that point, the man said: “Who can do that?” He meant that it is undoubtedly beyond the human ability to keep praying without stopping and fasting without eating.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever is pleased with Allah as their Lord, with Islam as their religion, and with Muhammad as their Messenger, Paradise is guaranteed for him." Abu Sa‘īd was full of wonder at that, so he said: "O Messenger of Allah, repeat that to me." He did so and then said: "There is something else by means of which Allah shall raise the slave a hundred degrees in Paradise; the distance between each two degrees is like that between the heavens and earth." He said: "O Messenger of Allah, what is it?" He said: "Jihad in the cause of Allah, Jihad in the cause of Allah."

Narrated by Muslim