Therefore, the sword is cited here only as an illustration, not to the exclusion of other weapons. Whenever two Muslims confront each other by any means capable of killing, and one of them actually takes the other’s life, then—Allah’s refuge is sought—both the killer and the slain are in the Fire.

Abu Bakrah, may Allah be pleased with him, thus asked the Prophet, peace and blessings be upon him, “That refers to the killer?”—meaning: the killer’s punishment is obvious, for he deliberately took the life of a believer; and whoever deliberately kills a believer without right is in the Fire of Hell. Allah the Exalted says, “Whoever kills a believer intentionally, his recompense is Hell, wherein he shall abide forever. Allah is angry with him, has cursed him, and prepared for him a tremendous punishment” (Qur’an 4:93).

Abu Bakrah’s words—“That refers to the killer”—constitute what scholars of debate call taslīm (granting a premise): we concede that the killer is in the Fire, but what about the one who was killed? How can he also be in the Fire when he is the victim?

The Prophet, peace and blessings be upon him, replied, “Because he was eager to kill his companion.” He was intent on killing him; that is why he came with a weapon, but the other overpowered him and killed him first. Consequently—Allah’s protection is sought—his murderous intention, coupled with the action that directly led to killing, renders him as though he had committed the murder himself. Hence the Prophet said, “Because he was eager to kill his companion.”

This hadith, then, proves that deeds are judged by intentions: because he intended to kill his companion, it is as though he actually did so. With this we can see the difference between the present hadith and the Prophet’s statement, peace and blessings be upon him, “Whoever is killed defending his blood is a martyr; whoever is killed defending his family is a martyr; and whoever is killed defending his property is a martyr,” as well as his words regarding the one who comes to seize