that they could never be placed on the same level as the combatants—even when the ones who stay behind have a valid excuse. The Qur’an removes this doubt by adding: “except those who are afflicted with disability” (4:95).

Likewise, when He says, “Those among you who spent and fought before the conquest are not equal; they have a higher rank than those who spent and fought afterwards” (57:10), someone might imagine that the later group enjoys no standing with Allah at all. He dispels this by immediately saying: “Yet Allah has promised each of them the best reward” (57:10). Then, lest anyone think that this reward is owed merely for the outward deed, even if it lacks sincerity, the verse concludes: “And Allah is fully aware of what you do” (57:10).

Consider also His statement: “In the city there were nine men who spread corruption in the land” (27:48). A listener might wonder whether, although they corrupt, they might also set things right on occasion. That possibility is eliminated by the words that follow: “and they never set things right” (27:48)—meaning that, alongside their grave evil, they possessed no good whatsoever.

Another example is His repeated phrase, “You cannot make the deaf hear the call.” Someone could suppose that, even if they fail to hear, they might still grasp a gesture. The Qur’an closes that door with the qualification: “when they turn their backs and walk away” (27:80). In such a state they neither hear nor see, so no gesture can reach them; it is the very height of refusal.

Similarly, He says, “But Allah guides whomever He wills.” One might imagine that His guidance comes haphazardly, without cause. This is corrected by His words: “and He knows best those who are fit to be guided” (28:56)—those whose hearts are refined and predisposed to goodness, as opposed to those who are not. Thus He makes plain that His guidance follows His wisdom, which is to place everything in its proper place. Anyone who thinks carefully will observe many instances of this kind.