圣战对穆斯林来说是义务的，不区分虔诚者与悖逆者，也不区分信仰真诚者与伪信者。圣战的经文降下时是普遍性的，而普遍性的经文在没有特定经文加以限定之前，仍保持其普遍性。既然没有经文规定圣战只针对某些穆斯林而不针对另一些穆斯林，那么这些经文就依然保持普遍性。因此，允许将伪信者、悖逆者以及因愤怒而参战的人编入伊斯兰军队。至于他们与真诚的信士一同参与抗击敌人、加入伊斯兰军队，其依据正是圣战经文的普遍性。此外，先知ﷺ也曾借助伪信者的首领阿卜杜拉·本·奥班耶参与圣战：他参加了部分战役，并在乌侯德战役当天战前与先知ﷺ一同参与军事协商。而当先知ﷺ允许伪信者留在塔布克战役中不参战时，安拉(SWT)曾加以责备。安拉(SWT)说：

Jihad is obligatory upon Muslims without distinction between the pious and the impious, or the sincere in belief and the hypocrite. When the ayaat of jihad came, they came in general. When the texts come in general, they remain general as long as there is no specific text specifying them; there came no text specifying jihad for some Muslims and not others, so the texts remain general. Accordingly it is allowed to enrol hypocrites, the impious and the one who fights due to anger in the Islamic army. As for the permission for them to be present with the sincere believers in fighting the enemies, and the Islamic army, this is due to the generality of the ayaat of jihad. This is also because the Messenger (saw) took the assistance of the head of the hypocrites, Abdullah bin ‘Ubayy, in jihad; he attended some battles and the military consultations with him (saw) on the day of Uhud before the battle. Allah (swt) reproved the Messenger when he permitted the hypocrites to stay behind the fighting in Tabuk. Allah (swt) said: