Abu Hurairah reported,
The Messenger of Allah ﷺ said, "Allah 
has guaranteed for the one who goes out in His path, going out only to strive in My path, believing in Me, and affirming My Messenger, that He will admit him into Paradise or return him to the dwelling from which he set out, having attained whatever reward or spoils he gained.By the One in whose hand is Muhammad's soul, no one is wounded in the path of Allah but that he will come on the Day of Resurrection just as he was on the day he was wounded. Its color is the color of blood, and its scent is the scent of musk.By the One in whose hand is Muhammad's soul, were it not that it would be too hard on the Muslims, I would never stay behind from any expedition setting out in the path of Allah. But I cannot find the means to mount them all so they could follow me, nor are they content to be left behind when I go without them.By the One in whose hand is Muhammad's soul, I would love to fight in the path of Allah and be killed, then fight again and be killed, then fight again and be killed."
Ahmad 7157
Sahihحدثنا محمد بن فضيل عن عمارة عن أبي زرعة
عن أبي هريرة قال
قال رسول الله ﷺ انتدب الله عز وجل لمن خرج في سبيله لا يخرج إلا جهادا في سبيلي وإيمانا بي وتصديقا برسولي فهو علي ضامن أن أدخله الجنة أو أرجعه إلى مسكنه الذي خرج منه نائلا ما نال من أجر أو غنيمة والذي نفس محمد بيده ما من كلم يكلم في سبيل الله إلا جاء يوم القيامة كهيئته يوم كلم لونه لون دم وريحه ريح مسك والذي نفس محمد بيده لولا أن أشق على المسلمين ما قعدت خلاف سرية تغزو في سبيل الله أبدا ولكني لا أجد سعة فيتبعوني ولا تطيب أنفسهم فيتخلفون بعدي والذي نفس محمد بيده لوددت أن أغزو في سبيل الله فأقتل ثم أغزو فأقتل ثم أغزو فأقتل
Its isnad is sahih. Muslim narrated it, 2:95-96, through Jareer, from Umara, with this isnad, similarly. Then he narrated it through Ibn Fudayl, with this isnad, but did not give its wording, rather he referred to the narration of Jareer. Then he narrated it at length and abridged, through other routes. Bukhari narrated it, 1:86, slightly abridged, through Abdul-Wahid bin Ziyad, from Umara. He also narrated parts of it through other routes, 6:12-13, and 13:371, 374. Nasai narrated it split across three places, 2:54-56. Part of its meaning has already appeared in the hadith of Ibn Umar, 5977.His saying "intadaba" is spelled with nun, with fatha on the ta and dal, in the active voice. Ibn Athir said, meaning He responded to him with forgiveness for him. It is said, "nadabtuhu fantadaba," meaning I sent him and called him, and he responded. Hafiz said in Fath al-Bari, 1:86, meaning He hastened with His reward and His excellent recompense for him."Al-kalm," with fatha on the kaf and sukun on the lam, means the wound. "Khilafa sariyyah" means behind it and after it. See the detailed commentary in the places from Fath al-Bari that we have referred to, and in Nawawi's commentary on Sahih Muslim, 13:19-23.