Messenger of Allah, no doubt, we had an evil time (i. e. the days of Jahiliyya or ignorance) and God brought us a good time (i. e. Islamic period) through which we are now living Will there be a bad time after this good time? He (the Holy Prophet) said: Yes. I said: Will there be a good time after this bad time? He said: Yes. I said: Will there be a bad time after good time? He said: Yes. I said: How? Whereupon he said: There will be leaders who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey. - Hadith Muslim 1847b (islam)
Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors. - Quran Al-Baqarah(The Cow) 2:190 (islam)
And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient. - Quran An-Nahl(The Bee) 16:126 (islam)
Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors. - Quran Al-Baqarah(The Cow) 2:193 (islam)
[Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him. - Quran Al-Baqarah(The Cow) 2:194 (islam)
And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?" - Quran An-Nisa(The Women) 4:75 (islam)
Would you not fight a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers. - Quran At-Tawbah(The Repentance) 9:13 (islam)
Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]. - Quran At-Tawbah(The Repentance) 9:36 (islam)
O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous. - Quran At-Tawbah(The Repentance) 9:123 (islam)
Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory. - Quran Al-Hajj(The Pilgrimage) 22:39 (islam)
Hadith Al Bukhari 6502 (en en2) Defensive Jihad (13) I will declare war against him who shows hostility to a pious worshipper of Mine
Chapter: The humility or modesty or lowliness
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "Allah said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." - Hadith Al Bukhari 6502 (islam)
Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of Allah and those who gave shelter and aided - they are allies of one another. But those who believed and did not emigrate - for you there is no guardianship of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And Allah is Seeing of what you do. - Quran Al-Anfal(The Spoils of War) 8:72 (islam)
(n:) The following rigorously authenticated (sahih) hadith has been translated below with two commentaries, one by 'Abd al-Ra'uf Munawi (M:) and the other by Muhammad ibn 'Allan Bakri (B:), The Prophet (Allah bless him and give him peace) said:
"Allah Most High says: 'He who is hostile to a friend (waH) of Mine I declare war against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory for him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks Me, I will surely give to him, and ifhe seeks refuge in Me, I will surely protect him.' " He who is hostile to a friend (wali) of Mine (M: friend meaning the knower of Allah ('arif billah) who is constant in obedience to Him and sincere in his acts of worship) (B: that is, he who is close to Allah by his devotion to Him through obeying His commands and shunning the acts He has forbidden) I declare war against (M: I inform him that I shall make war upon him, meaning that Allah will deal with him as one at war does, namely, with theophanies against him of manifestations of omnipotent force and majesty, this being the ultimate threat. The words hostile to a friend (wali) mean hostile to him for being a friend (waH), not just any hostility whatever.
It excludes such things as taking him to court to have him fulfill an obligation. Rather, hostility to him for being a friend of Allah is to deny it out of mere obstinacy or envy, or to disparage or abuse him, and similar kinds of ill-treatment. And when the peril of being hostile toward such a person is appreciated, the reward for friendship with him may likewise be inferred) (B: I declare war against means I shall fight this enemy for him, i.e. destroy him. And this is a very severe threat for opposing or having enmity towards someone Allah loves. Too, the affirmation of Allah's fighting the enemies of His friends entails the affirmation of His friendship for those who befriend them).
My slave approaches Me with nothing more beloved to Me than what I have made obligatory for him (B: meaning the performance of what I have made obligatory for him, whether individually or communally. The obligatory is more beloved to Allah than voluntary devotions because it is more perfect, since the command to do it is absolute, implying a reward for its performance and punishment for its nonperformance, as opposed to voluntary devotions, whose nonperformance is unpunished, and which, it is said, amount to but one-seventieth of the value of an obligatory act), and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him. I am his hearing (B: the protector of his hearing) with which he hears (B: meaning He who keeps it from being used to hear what is not permissible to listen to, such as slander, talebearing, and the like), his sight with which he sees (B: safeguarding it from what is unlawful to look at), his hand with which he seizes (B: so that he takes only what is lawful), and his foot with which he walks (B: so that he walks only to what is permitted) (M: in summary, whoever draws near to Allah through what is obligatory; and then through voluntary works, Allah draws him nearer and elevates him from the level of true faith (iman) to the level of the perfection of faith (ihsan, dis: u4) such that the knowledge in his heart becomes visible to the eye of his spiritual perception. To fill one's heart with knowledge of Allah effaces what is other than Him, so that one speaks not except of Him, moves not save at His behest, and if one looks, it is through Him, and if one seizes, it is through Him. And this is the consummate awareness of the oneness of Allah) (B: the consequence of which is the preservation of the individual's whole person, so that he forsakes selfish desire and is wholly absorbed in obedience. Another interpretive possibility is that the hadith is a metaphor for Allah's help and assistance, as if Allah Most High, figuratively speaking, were to play the role of the senses with which the individual perceives and the limbs he relies on.
A variant has the addendum:)
so that through Me he hears, through Me he sees, through Me he seizes, and through Me he walks (M: concerning which, the sheikhs of the Sufis (Allah Most High be well pleased with them) have had disclosures of the hidden and experiential indications that would make crumbled bones quake. But these are of no use save to those who tread their path and come to know the wellspring from which they drink, as opposed to those who do not, and .are not safe from grave error and falling into the abyss of believing that Allah can indwell in created things (hulul, dis: w7.1), or that other than Him can unite with Him (ittihad, w7.2) (B: this then, and those who fancy that other than Allah can unite with Him or that Allah can indwell in created things claim that the import of the hadith is not figurative but literal, and that Allah, far exalted above what they say, actually permeates or unifies with one, may Allah render them even viler).
If he asks Me, I will surely give to him (M: what he asks, as happened to many of the early Muslims), and if he seeks refuge in Me, I will surelyproteet him (M: from what he fears, this being the way of a lover with his beloved. His unquestionable promise, solemnified by the form of the oath (n: in the words "I will surely"), entails that whoever draws near to Him through the above will'not have his prayer (du'a') rejected).
(Dalil al-falihin Ii turuq Riyad al-salihin (y25) , 3.344-46, and Fayd ai-Qadir sharh aI-Jami' alsaghir (y91), 2.240-41) * - Fiqh Umdat w33.2 (islam)
