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﴿ وَمَا تَأۡتِيهِم مِّنۡ ءَايَةٖ مِّنۡ ءَايَٰتِ رَبِّهِمۡ إِلَّا كَانُواْ عَنۡهَا مُعۡرِضِينَ ﴾
سورة الأنعام
And no sign comes to them from the signs of their Lord except that they turn away therefrom.
﴿ فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمۡ ذُو رَحۡمَةٖ وَٰسِعَةٖ وَلَا يُرَدُّ بَأۡسُهُۥ عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ ﴾
سورة الأنعام
But if they reject you [O Prophet], then say, “Your Lord is the possessor of infinite mercy, but His punishment cannot be averted from the wicked people.”
﴿ وَلَآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ إِنِّي مَلَكٞ وَلَآ أَقُولُ لِلَّذِينَ تَزۡدَرِيٓ أَعۡيُنُكُمۡ لَن يُؤۡتِيَهُمُ ٱللَّهُ خَيۡرًاۖ ٱللَّهُ أَعۡلَمُ بِمَا فِيٓ أَنفُسِهِمۡ إِنِّيٓ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ ﴾
سورة هود
And I do not tell you that I have the depositories [containing the provision] of Allāh or that I know the unseen, nor do I tell you that I am an angel, nor do I say of those upon whom your eyes look down that Allāh will never grant them any good. Allāh is most knowing of what is within their souls. Indeed, I would then be among the wrongdoers [i.e., the unjust]."
﴿ إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ فَحَقَّ عِقَابِ ﴾
سورة ص
14. Not one of them but belied the Messengers; therefore My Torment was justified,
﴿ يَوۡمَ تُبۡلَى ٱلسَّرَآئِرُ ﴾
سورة الطارق
The Day when secrets will be put on trial,[1902]
﴿ فَإِنۡ عَصَوۡكَ فَقُلۡ إِنِّي بَرِيٓءٞ مِّمَّا تَعۡمَلُونَ ﴾
سورة الشعراء
But if they disobey you, say, “I disown what you do.”
﴿ ذَٰلِكُم بِمَا كُنتُمۡ تَفۡرَحُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَبِمَا كُنتُمۡ تَمۡرَحُونَ ﴾
سورة غافر
[They will be told], “This is because you used to rejoice on earth wrongfully, and you used to exult [arrogantly].
﴿ الٓمٓصٓ ﴾
سورة الأعراف
Alif Lām Mīm Sād[1].
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
This Hadīth means that whoever believes in Allah as their Lord, in Islam as their religion, and in Muhammad as their Messenger, Paradise will be due to him. A narration of Ahmad reads: "O Abu Sa‘īd, there are three things, whoever says them will be admitted into Paradise." I said: "O Messenger of Allah, what are they?" He said: "Whoever is pleased with Allah as their Lord, with Islam as their religion, and with Muhammad as their Messenger." On hearing such words from the Prophet (may Allah's peace and blessings be upon him) Abu Sa‘īd al-Khudri (may Allah be pleased with him) expressed his wonder and asked the Prophet (may Allah's peace and blessings be upon him) to repeat that to him once more, which he did. Then he said that there was something else, an act of righteousness and obedience, by means of which Allah would raise the slave a hundred degrees in Paradise, and that the distance between each two degrees is like that between the heavens and earth. So the Prophet (may Allah's peace and blessings be upon him) started by mentioning the reward of such a deed and did not mention the deed itself from the beginning in order to arouse the curiosity of Abu Sa‘īd (may Allah be pleased with him) so he would ask about it, and it would have a stronger effect on him that way. He asked: "O Messenger of Allah, what is it?" The Prophet (may Allah's peace and blessings be upon him) answered: "Jihad in the cause of Allah, Jihad in the cause of Allah." The Mujāhid beside being from the dwellers of Paradise, has a rank that is superior to the rank of those who were pleased with Allah as their Lord, with Islam as their religion, and with Muhammad as their Messenger, but who did not strive for the sake of Allah, the Almighty. This is a favor and honor that Allah, the Almighty, has conferred upon those who strive for His sake. They sacrifice themselves for His sake, and that is why He will honor them and grant them the best abodes and the highest degrees for, indeed, one reaps what he sows.
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
Riyadh Al-Salheen with explanation and benefits
People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
Riyadh Al-Salheen with explanation and benefits
Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
Riyadh Al-Salheen with explanation and benefits
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
Riyadh Al-Salheen with explanation and benefits
There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, so that he would reap the full reward.
Riyadh Al-Salheen with explanation and benefits
Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it
Riyadh Al-Salheen with explanation and benefits
One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
هدايات لشرح رياض الصالحين