is not an individual obligation, the collective duty having been fulfilled by others, then there is no blame on them for remaining behind. Indeed, they are promised the finest reward, just like those with disabilities. This resembles His words:

“Not equal among you are those who spent and fought before the conquest,” and the rest of the verse.

Thus, the promise of the finest reward includes both those with disabilities and others.

If it is said: In the first statement, He described their superiority as “a degree,” then described their superiority as:

“Degrees from Him, and forgiveness and mercy.”

Similarly, He said:

“Do you consider providing water to pilgrims and maintaining the Sacred Mosque equal to the deeds of one who believes in Allah and the Last Day and strives in Allah’s cause? They are not equal in Allah’s sight. And Allah does not guide the wrongdoing people.”

“Those who believe, emigrate, and strive in Allah’s cause with their wealth and their lives are greater in rank with Allah. It is they who are the successful.”

“Their Lord gives them glad tidings of mercy from Him, His good pleasure, and gardens in which they will enjoy lasting bliss.”

His words, “greater in rank,” resemble what He said concerning those who were foremost: “greater in rank.” Here, “rank” is in the accusative as a specification; that is, their rank is greater. This conveys superiority in general terms, as when one says, “This person’s standing is greater and higher.” The same applies to His words:

“And Allah has favoured those who strive over those who remain behind with a tremendous reward,” and the following verses.

This does not mean that they were favoured over them by only one degree. For in the authentic hadith narrated by Abū Saʿīd and Abū Hurayrah:

“In Paradise there are one hundred degrees which Allah has prepared for those who strive in His cause. The distance between every two degrees is like the distance between heaven and earth,” and the rest of the hadith. And in