you travel any distance or cross any valley, they are with you.” They asked, “Even though they are in Medina?” He replied, “Even though they are in Medina; a valid excuse has held them back.”

Accordingly, the correct position is that the verse indicates that those who remain behind from striving, without having a disability, are not equal to those who strive. Its explicit wording leaves unstated the ruling concerning those with disabilities, while its implied meaning does not establish their equality with those who strive. Rather, this category is divided: there are those who ordinarily strive but are overcome by a valid excuse that prevents them from participating. Their resolve is firm, and they have left undone nothing within their power; only incapacity has held them back.

The scriptural evidence establishes that such a person receives the same reward as one who strives. This category is not included in the ruling that denies their equality.

As for the debased—

[Surah al-Nisā’ (4): verse 88]

“What is the matter with you that you are divided into two groups concerning the hypocrites, when Allah has cast them back because of what they have earned? Do you wish to guide those whom Allah has led astray? Whoever Allah leads astray, you will never find a way for him.” (88)

Al-Farrā’ said that “He cast them back” means that He returned them to unbelief. Abū ‘Ubaydah said: “One says arkastu al-shay’a or rakastuhu—two equivalent forms—when one returns something.” Raks means turning something upside down, or turning its beginning back upon its end. Irtikās means reverting. Umayyah said:

“They were cast into the Fire’s scalding water,
For they had rebelled and spoken falsehood and lies.”

Dung is therefore called riks, because it has been returned to a state of impurity. For the same reason, it is called rajī‘ (something returned). Raks and naks both mean overturning, just as markūs and mankūs both mean overturned. Al-Zajjāj said: “‘He cast them back’ means that He overturned them and returned them.” The meaning is that He returned them to the condition of the unbelievers: humiliation and abasement.

He, glorified is He, tells us of His judgment and decree concerning them, and of His justice: His casting them back was because of what they had earned and the deeds they had committed. Likewise, He says:

83:14 “Rather, their hearts have been stained by what they used to earn.”

This is the affirmation of His oneness, and this is His justice—not what the Qadariyyah and the deniers of the divine attributes claim: that affirming His oneness means denying His attributes, and that justice means denying divine decree.