There are men in Medina who have been with you on every journey you have made and in every valley you have crossed.” They asked, “Even though they are in Medina?” He replied, “Even though they are in Medina; a valid excuse has kept them back.”

They are also as he described in the hadith of Abū Kabshah al-Anmārī:

“They are equal in reward.”

Likewise, in the hadith of Abū Mūsā:

“When a servant falls ill or travels, he is credited with the deeds he used to perform while healthy and at home.”

He thus affirmed that such a person is credited with the equivalent of those deeds, because his resolve is complete and only a valid excuse has prevented him.

The second category of “those with disabilities” consists of those who have no resolve to go forth. Those who go forth and strive in Allah’s cause, as well as those with disabilities who are firmly resolved to go forth, are superior to them.

Allah Most High’s words, “other than those with disabilities,” whether construed as an exception or a qualifying description, indicate that they are not included with those who remain behind in the denial of equality. Once a distinction is made among them between those who are resolved and those who are not, the verse retains its apparent meaning.

Were His words, “Allah has preferred those who strive with their wealth and their lives over those who remain behind by a degree,” taken as applying generally to those with disabilities and others alike, that would contradict His words, “other than those with disabilities.” For His words, “Those who remain behind and those who strive are not equal,” merely deny equality. If all those with disabilities were likewise unequal, His words, “other than those with disabilities,” would be rendered meaningless. It would also follow that no one who remains behind could equal those who strive, even if he had a disability. This is contrary to the intended meaning of the verse.

Moreover, if those who remain behind are not among those with disabilities, and striving in Allah’s cause