"…while resident; for when a person habitually performs a deed in good health and while not traveling, and then omits it only because of illness or travel, it is clear that he refrained solely due to incapacity and hardship, not because his intention weakened. Hence he possesses the same firm resolve as the one who actually performs the deed, for only diminished ability prevented the action. A traveler—despite a residual ability coupled with hardship—and some categories of the sick share the same ruling, for the legally relevant capacity is that which enables the act without an overriding, or even equivalent, harm. The Quran says: “Pilgrimage to the House is a duty owed to Allah by those who can find a way to it” (3:97), and: “Whoever cannot do so must feed sixty needy people” (58:4). Thus the Shariah does not consider every bare ability, but only a capacity free of preponderant—or even matching—harm." Majmuʿ al-Fatawa 10/72. Al-Nawawi said: “This hadith highlights the merit of a righteous intention: whoever intends to engage in jihad or any other act of obedience and is then prevented by an excuse still receives the reward of his intention. The more he regrets missing the opportunity and wishes he were with the combatants and the like, the greater his reward. Allah knows best.” Sharh al-Nawawi ʿala Muslim 5/57. 1. Reported by Abu Dawud (2936), Ibn Majah (1809), and al-Tirmidhi (645), who graded it “hasan sahih”. Authenticated by Ibn Khuzaymah (2334) and al-Hakim (1/564), who said: “sahih according to the conditions of Muslim.” Narrated from Rafiʿ ibn Khadij: “The one who collects the charity dues justly is like a combatant in the path of Allah until he returns home.” 2. The manuscript reads al-saʿin (“those who strive”); a marginal note proposes al-saʿi (“the collector”), which is also the wording found in Majmuʿ al-Fatawa 28/360.