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﴿ وَجَعَلۡنَا ٱلنَّهَارَ مَعَاشٗا ﴾

سورة النبأ

and made the day for seeking a livelihood,

﴿ وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓاْ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ إِنَّهُمۡ لَمَعَكُمۡۚ حَبِطَتۡ أَعۡمَٰلُهُمۡ فَأَصۡبَحُواْ خَٰسِرِينَ ﴾

سورة المائدة

And those who believe will say,[270] "Are these the ones who swore by Allāh their strongest oaths that indeed they were with you?" Their deeds have become worthless, and they have become losers.

﴿ وَٱللَّهُ يَعۡلَمُ مَا تُسِرُّونَ وَمَا تُعۡلِنُونَ ﴾

سورة النحل

Allah knows all that you conceal and all that you reveal.

﴿ ۞ وَيَطُوفُ عَلَيۡهِمۡ وِلۡدَٰنٞ مُّخَلَّدُونَ إِذَا رَأَيۡتَهُمۡ حَسِبۡتَهُمۡ لُؤۡلُؤٗا مَّنثُورٗا ﴾

سورة الإنسان

They will be served by eternal young boys; if you see them, you would think that they are scattered pearls.

﴿ وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلۡيَوۡمِ ٱلۡأٓخِرِ وَمَا هُم بِمُؤۡمِنِينَ ﴾

سورة البقرة

8. And of mankind, there are some (hypocrites) who say: "We believe in Allâh and the Last Day" while in fact they believe not.

﴿ مِّنَ ٱلَّذِينَ هَادُواْ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعۡنَا وَعَصَيۡنَا وَٱسۡمَعۡ غَيۡرَ مُسۡمَعٖ وَرَٰعِنَا لَيَّۢا بِأَلۡسِنَتِهِمۡ وَطَعۡنٗا فِي ٱلدِّينِۚ وَلَوۡ أَنَّهُمۡ قَالُواْ سَمِعۡنَا وَأَطَعۡنَا وَٱسۡمَعۡ وَٱنظُرۡنَا لَكَانَ خَيۡرٗا لَّهُمۡ وَأَقۡوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا ﴾

سورة النساء

46. Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad صلى الله عليه وسلم and disobey," and "Hear and let you (O Muhammad صلى الله عليه وسلم) hear nothing." And Râ‘ina [15] with a twist of their tongues and as a mockery of the religion (Islâm). And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper; but Allâh has cursed them for their disbelief, so they believe not except a few.

﴿ أَيَعِدُكُمۡ أَنَّكُمۡ إِذَا مِتُّمۡ وَكُنتُمۡ تُرَابٗا وَعِظَٰمًا أَنَّكُم مُّخۡرَجُونَ ﴾

سورة المؤمنون

35. "Does he promise you that when you have died and have become dust and bones, you shall come out alive (resurrected)?

﴿ فَلَوۡلَا كَانَ مِنَ ٱلۡقُرُونِ مِن قَبۡلِكُمۡ أُوْلُواْ بَقِيَّةٖ يَنۡهَوۡنَ عَنِ ٱلۡفَسَادِ فِي ٱلۡأَرۡضِ إِلَّا قَلِيلٗا مِّمَّنۡ أَنجَيۡنَا مِنۡهُمۡۗ وَٱتَّبَعَ ٱلَّذِينَ ظَلَمُواْ مَآ أُتۡرِفُواْ فِيهِ وَكَانُواْ مُجۡرِمِينَ ﴾

سورة هود

116. If only there had been among the generations before you persons having wisdom, prohibiting (others) from Al-Fasâd (disbelief, polytheism, and all kinds of crimes and sins) in the earth, (but there were none) - except a few of those whom We saved from among them! Those who did wrong pursued the enjoyment of good things of (this worldly) life, and were Mujrimûn (criminals, disbelievers in Allâh, polytheists, sinners).

﴿ فَعَقَرُواْ ٱلنَّاقَةَ وَعَتَوۡاْ عَنۡ أَمۡرِ رَبِّهِمۡ وَقَالُواْ يَٰصَٰلِحُ ٱئۡتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلۡمُرۡسَلِينَ ﴾

سورة الأعراف

77. So they killed the she-camel and insolently defied the Commandment of their Lord, and said: "O Sâlih! Bring about your threats if you are indeed one of the Messengers (of Allâh)."

﴿ وَقَدۡ خَلَقَكُمۡ أَطۡوَارًا ﴾

سورة نوح

14. While He has created you in (different) stages [i.e. first Nutfah, then ‘Alaqah and then Mudghah, see (V.23:13,14)].

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Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The martyrs are five: the one who dies from a plague, the one who dies from an abdominal disease, the one who drowns, the one who dies because debris fell on him, and the one who dies fighting in the cause of Allah." In another narration, the Prophet (may Allah's peace and blessings be upon him) asked the Companions: "Who do you consider to be martyrs amongst you?" They replied: "The one who is killed fighting in the cause of Allah is a martyr." He said: "If so, then the martyrs among my Ummah would be few." The Companions asked: "O Messenger of Allah, then who are the martyrs?" He replied: "The one who is killed fighting in the cause of Allah is a martyr, the one who dies naturally in the cause of Allah is a martyr, the one who dies of a plague is a martyr, the one who dies of an abdominal ailment is a martyr, and the one who drowns is also a martyr."

Narrated by Bukhari & Muslim

The martyrs, in general, are five: one who is afflicted with a plague (a deadly epidemic) and dies of it, one who dies from an ailment in his abdomen, one who dies from drowning provided that he went to the sea for a lawful purpose, one who dies from debris, such as a wall falling on him, one who is killed while fighting for the sake of Allah, which is the highest level of martyrdom, and also one who dies in the way of Allah but not in the physical fight. The first four martyrs mentioned are considered martyrs in the Hereafter, meaning that they are not subject to the rulings pertaining to martyrs in this worldly life, so their bodies are washed and funeral prayer is offered over them. The number of martyrs mentioned in the Hadīth is not all inclusive.

‘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: "Returning from battle is like going to battle (in reward)."

Narrated by Abu Daoud

This Hadīth highlights the grace and favor of Allah, the Almighty, upon His servants when they perform acts of worship. Just as they are rewarded for going out to do acts of worship, they are also rewarded when they return home after having performed them. Therefore, the Prophet (may Allah's peace and blessings be upon him) said that the one who returns from a battle is like the one who is going out to a battle; they both receive the same reward. This is similar to the case of the person walking to the mosque; he receives reward for walking to the mosque and reward for returning home from it.

Ibn ‘Umar reported: ‘Umar ibn al-Khattāb wrote to the army commanders about the men who had stayed away from their wives (for a long time). He ordered the [commanders] to enjoin them to either spend (on their wives) or divorce. If they divorced, they should send the financial support they had withheld.

Al-Bayhaqi - Ash-Shaafi‘i

This report shows that a husband is not allowed to stay away from his wife and leave her without any financial support. If he stays away without leaving any money for his wife, when he clearly does not have any resources, he is under an obligation to either send money to his wife or divorce her. If he divorces her, he should send maintenance to cover the period he had stayed away. Financial support of a wife is an obligation on a husband, which cannot be dropped due to the passage of time. If a wife agrees to give up her right to maintenance for the previous period, that is her choice.

Ka‘b ibn Mālik (may Allah be pleased with him) reported: Whenever the Messenger (may Allah's peace and blessings be upon him) intended to carry out a battle, he would use an equivocation to conceal his real destination till it was the battle of Tabūk which the Messenger carried out in very hot weather. As he was going to face a very long journey through a wasteland and was to meet and attack a large number of enemies. So, he made the situation clear to the Muslims so that they might prepare themselves accordingly and get ready to conquer their enemy. The Prophet (may Allah's peace and blessings be upon him) informed them of the destination he was heading for.

Narrated by Bukhari & Muslim

As related in this Hadīth, whenever the Prophet (may Allah's peace and blessings be upon him) set out for a battle, he would ask about a certain route other than the intended one so as to deceive the enemy and prevent spies from reporting their news. He wanted to reach the enemy while they were unprepared for the confrontation. An exception was the battle of Tabūk. As it would entail a long and arduous journey, he did not conceal the destination. And Allah, the Almighty, granted Muslims victory over the disbelievers.

‘Imrān ibn Husayn reported: The Prophet (may Allah's peace and blessings be upon him) obtained the freedom of two Muslim men in captivity in exchange for a man from the polytheists.

Narrated by At-Termedhy - Narrated by Ahmad

In this Hadīth, ‘Imrān ibn Husayn (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) gave the polytheists a man from them and took two Muslim men from them instead. The Muslim jurists say that if the Muslims take prisoners of war, the Imām has four choices regarding them. These choices should be based upon the ruler's keenness to realize the best interest of Muslims. They are: killing them, enslaving them, setting them free for nothing, or setting them free for money or in exchange for Muslims imprisoned by the disbelievers.

Habīb ibn Maslamah al-Fihri reported: I witnessed the Messenger of Allah (may Allah's peace and blessings be upon him) give a quarter (of the war spoils) as extra booty on the way out to a battle and a third on the way back.

Narrated by Abu Daoud - Narrated by Ahmad

It is permissible, according to this Hadīth, to assign extra spoils to an army detachment, in addition to the shares they receive, in appreciation of their effort in Jihad. If the detachment makes an incursion at the beginning of the journey to Jihad, they shall be given a quarter of the booty they gain. If they make an incursion after the return of the Jihad fighters, they shall be given a third of the booty they gain and they share the rest of the booty (three-quarters or two-thirds) with the rest of the army. They receive more after Jihad than before, because the soldiers are weak then and the detachment has less support than if they make an incursion before Jihad is launched. Also, they deserve more because they are fighting at a time when they have an intense desire to going home and see their families.

Ibn ‘Umar (may Allah be pleased with him) reported: During our military expeditions, we used to get honey and grapes (as spoils) and eat them without bringing them (to the Prophet or the one in charge of distributing the spoils).

Narrated by Bukhari

According to this Hadīth, eating from the fruits and food seized by the fighters in the land of war without obtaining the permission of the ruler or leader is permissible and blameless, since they need food to nourish themselves. Forbidding this is detrimental to the army soldiers and their riding animals, because it is very difficult for them to transport food and fodder from the Muslim lands. Therefore, rulings of stealing from the war booty before it has been shared out do not apply to such little eatables.

Ruwayfi‘ ibn Thābit (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever believes in Allah and the Last Day should not ride a mount belonging to the spoils of Muslims and then returns it when it becomes skinny out of exhaustion. Whoever believes in Allah and the Last Day should not wear a garment belonging to the spoils of the Muslims and then returns it when it is worn out."

Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

This Hadīth states that it is impermissible for any of the Muslim Mujāhids to wear a garment from the spoils of war until that garment is worn out and then returns it. Likewise, it is impermissible for a Muslim Mujāhid to ride a mount belonging to the spoils of war until he emaciates it and then returns it to the spoils. This behavior is forbidden because it harms the other fighters entitled to a share in the spoils. Nevertheless, it is not sinful to ride a mount without emaciating it, or wear a garment without damaging it. For example, one may use a mount to return home or to distance himself from the enemy and then return it, or to wear a garment to conceal his ‘Awrah or to keep himself warm and then return it. Rather, in such a case, he must return them to the spoils of war after using them for those purposes in order to be absolved of liability in this world and in the Hereafter.

‘Abdur-Rahmān ibn Ghanm reported: We were stationed at the frontiers of the city of Qinnasrīn with Shurahbīl ibn As-Simt. When he conquered it, he seized sheep and cows there. He distributed some of them among us, and deposited the rest of them in the spoils of war. I met Mu‘ādh ibn Jabal and mentioned that to him. Mu‘ādh said: "We went to the battle of Khaybar along with the Messenger of Allah (may Allah's peace and blessings be upon him) and got spoils there. The Messenger of Allah divided them among us and placed the rest of them with the booty."

Narrated by Abu Daoud

‘Abdur-Rahmān ibn Ghanm says that he was stationed at the frontiers in the army of Shurahbīl ibn As-Simt in the city of Qinnasrīn, Syria. Once the city had been conquered, ‘Abdur-Rahmān seized cows and sheep as booty. He divided some of them among the fighters and kept the rest to be divided among the rest of the army. He also says that he met Mu‘ādh,(may Allah be pleased with him) and asked him about that, so he told him that the Prophet (may Allah's peace and blessings be upon him) did the same when Allah, the Almighty, granted him victory in Khaybar. This is called Tanfīl, which means giving more to those who did well.

‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "Lands will be laid open for you, and Allah will spare you the fight. So, let none of you fail to play with his arrows.”

Narrated by Muslim