And the point is that some aspects of faith may be commanded of certain people, who are blameworthy for neglecting them, while others who are incapable of them are not blameworthy for their absence. Allah favors the former through this faith, even though the less favored person has neglected no obligation. The response is:

The same applies to outward deeds: someone capable of an action is commanded to do what someone incapable of it is not commanded to do, and some people are commanded to do what others are commanded to do.

With outward deeds, however, a person may be granted a reward equal to that of the person who performs them if he believes in them and earnestly desires to perform them, but is physically incapable. Thus the Prophet, may Allah bless him and grant him peace, said in an authentic hadith:

“There are men in Medina who have been with you whenever you have traveled a stretch of road or crossed a valley.” They asked, “Even though they are in Medina?” He replied, “Even though they are in Medina; a valid excuse has kept them back.”

Likewise, Allah Most High said:

“Not equal are those believers who remain behind—other than those with disabilities—and those who strive in the cause of Allah with their wealth and their lives. Allah has favored those who strive with their wealth and their lives over those who remain behind by a degree.”

Thus He made an exception for those with disabilities. In the two Sahīh collections, the Prophet, may Allah bless him and grant him peace, is reported to have said:

“Whoever calls to guidance will have a reward equal to the rewards of those who follow him, without their rewards being diminished in the least. Whoever calls to misguidance will bear a burden of sin equal to the burdens of those who follow him, without their burdens being diminished in the least.”

And in the hadith of Abū Kabshah al-Anmārī:

“The two are equal in reward, and the two are equal in their burden of sin.”

Al-Tirmidhī narrated it and graded it authentic. Its wording is:

“This world is for four kinds of people: a man to whom Allah has given knowledge and wealth, who fears his Lord in his use of that wealth, maintains his ties of kinship with it, and recognizes Allah’s right over it—he occupies the highest rank; a servant whom Allah has granted knowledge but no wealth, whose intention is sincere and who says, ‘If I had wealth, I would act as so-and-so does’—he is rewarded according to his intention, so the two are equal in reward; and a servant