(95, 96) “Believers who remain behind—except those with a valid impediment—are not equal to those who strive in Allah’s cause with their wealth and their lives. Allah has raised those who strive with their wealth and their lives one degree above those who remain behind. To both Allah has promised the finest reward, but Allah has favored those who strive over those who remain behind with a tremendous reward: ranks from Him, forgiveness, and mercy. And Allah is Ever-Forgiving, Most Merciful.”

That is, believers who fight with their lives and wealth are not equal to those who do not go forth to fight and do not fight Allah’s enemies. This encourages going forth to fight, urges people to do so, and warns against being indolent and remaining behind without an excuse.

As for those with an impediment—such as the sick, the blind, the lame, and those who cannot obtain the means to equip themselves—they do not have the same status as those who remain behind without an excuse. If someone with an impediment is content to remain behind and, were it not for the [presence of] that impediment, would still have no intention of going forth in Allah’s cause, nor even entertain the thought, he has the same status as one who remains behind without an excuse.

But if he is determined to go forth in Allah’s cause were it not for the impediment, longs to do so, and entertains the thought, he has the same status as one who actually went forth to fight. This is because when a firm intention is accompanied by whatever words or deeds lie within a person’s ability, he is accorded the status of one who performed the deed.

The Exalted then explicitly stated that those who strive are favored over those who remain behind by one degree—that is, in rank. This stated their superiority in general terms. He then expressed it in detail, promising them forgiveness from their Lord and mercy encompassing the attainment of every good and the warding off of every evil.

These are the ranks that the Prophet ﷺ described in the authentic hadith recorded in both Sahīh collections: Paradise contains one hundred ranks, the distance between every two ranks being like the distance between heaven and earth, which Allah has prepared for those who strive in His cause.

This reward that Allah has assigned to striving in His cause parallels what appears in Surah al-Saff, where He says:

“O you who believe, shall I direct you to a trade that will save you from a painful punishment? Believe in Allah and His Messenger and strive in Allah’s cause with your wealth and your lives. That is better for you, if only you knew. He will forgive your sins and admit you into Gardens beneath which rivers flow and pleasant dwellings in Gardens of everlasting residence. That is the supreme triumph”—and so on to the end of the surah.

Consider the beauty of this progression from one level to a higher one: He first denied equality between those who strive and those who do not; He then explicitly favored those who strive over those who remain behind by one degree; and finally He proceeded to favor them with forgiveness, mercy, and numerous ranks.

Such progression from one level to a higher one when expressing preference and praise—or descent from one level to a lower one when expressing censure and condemnation—is more elegant in wording and has a greater impact upon the soul.

Likewise, when the Exalted favors one thing over another while both possess merit, He safeguards against misunderstanding by mentioning the merit they share, lest anyone imagine that the less favored is being censured. Thus He says here, “To both Allah has promised the finest reward.”

Similarly, in the aforementioned verses from Surah al-Saff, He says, “And give glad tidings to the believers.” The same applies to His saying, “Those among you who spent and fought before the Victory are not equal”—that is, to those who did not do so. He then says, “To both Allah has promised the finest reward.” Likewise, the Exalted says, “We gave Solomon understanding of it, and to each We gave judgment and knowledge.” Anyone examining the relative merits of individuals, groups, or deeds should therefore be mindful of this subtle point.

Likewise, when speaking in condemnation of individuals and doctrines and preferring some over others, one should mention what they have in common, lest anyone imagine that the one preferred has attained perfection. For example, if it is said that Christians are better than Magians, it should also be stated that both are unbelievers. Murder is more heinous than fornication, yet both are major sins that Allah and His Messenger have forbidden and sternly warned against.

Since He promised those who strive forgiveness and mercy, both proceeding from His two noble names, the Ever-Forgiving and the Most Merciful, He concluded this verse with those two names, saying, “And Allah is Ever-Forgiving, Most Merciful.”