And when this verse corresponded with the previous verse regarding intentional killing, and it turned to: ﴿And urge the believers﴾ [An-Nisa: 84]; and to the verse of greeting; its connection to both was strengthened. It was known by this that in fighting in the way of Allah there is this danger. So it might sometimes deter one from it. He clarified its virtue for whoever might say: 'At that time we will refrain from jihad to be safe.' By His saying: ﴿The sitting ones are not equal﴾; meaning: regarding jihad; while they are: ﴿of the believers﴾; meaning: those deeply rooted in faith; to indicate the preference of the believing mujahid over the sitting believer; so that no one would specifically associate him with the disbeliever who denies.

And when there were among the people those who excused him - glorified and exalted is He - by His mercy; He excluded them; (p-369) so He said - describing those who are sitting; or excluding some of them -: ﴿Not equal are those who are disabled﴾; that is: the one who is prevented; or hindered from striving in the way of Allah; due to a disability; or illness; or blindness; and the like; and with this it became clear that the speech is about the emigrants; and in Al-Bukhari; in the tafsir; "From Zayd ibn Thabit - may Allah be pleased with him -; that the Messenger of Allah ﷺ dictated to him: 'Not equal are those who are sitting among the believers and those who strive in the way of Allah.'; then Ibn Umm Maktum came to him; while he was dictating it to me; and he said: O Messenger of Allah; by Allah, if I were able to strive, I would have strived - and he was blind -; then Allah - the Mighty and Majestic - revealed to His Messenger; and His thigh was upon my thigh; and it became heavy upon me; until I feared that my thigh would be crushed; then it was lifted from him; and Allah revealed: ﴿Not equal are those who are disabled﴾" And it was narrated in the virtues of the Qur'an; from Al-Bara' - may Allah be pleased with him - who said: "When the verse: ﴿Not equal are those who are sitting﴾ was revealed; the Prophet ﷺ said: 'Call for me Zayd; and let him come with the tablet; the ink; and the shoulder blade.'; then he said: 'Write';" and he mentioned it; and the hadith of Zayd was also narrated by Abu Dawood; and Al-Tirmidhi and Al-Nasa'i; and in the narration of Abu Dawood: he said: "I was beside the Messenger of Allah ﷺ when tranquility overcame him; and the thigh of the Messenger of Allah ﷺ fell upon my thigh; and I found nothing heavier than the thigh of the Messenger of Allah ﷺ; then it was lifted from him; and he said to me: 'Write'; (p-370) so I wrote on a shoulder blade: ﴿Not equal are those who are sitting﴾; to its end; then Ibn Umm Maktum - who was a blind man - when he heard the virtue of the strivers; he said: O Messenger of Allah ﷺ; what about those who cannot strive among the believers?; and when he finished his words, tranquility overcame the Messenger of Allah ﷺ; and his thigh fell upon my thigh; and I felt its weight the second time as I felt it the first time; then it was lifted from the Messenger of Allah ﷺ and he said: 'Read, O Zayd'; so I read: ﴿Not equal are those who are sitting among the believers﴾; and the Messenger of Allah ﷺ said: ﴿Not equal are those who are disabled﴾; the entire verse; Zayd said: Allah revealed it alone; so I included it; and by the One in Whose Hand is my soul, it was as if I could see its inclusion at a crack in the shoulder blade;" and it was narrated by Abu Bakr ibn Abi Shaybah; and Abu Ya'la Al-Mawsili; and in it: "Indeed, the Prophet ﷺ would, when revelation descended upon him, keep his eyes open; and he would focus his hearing and heart; for what would come to him from Allah - the Mighty and Majestic."

And when he mentioned the one who sits, he followed it with its counterpart; the one who strives; by saying: "And those who strive in the way of Allah"; meaning: the religion of the Most Great King; whoever follows it reaches His mercy; "with their wealth and their selves". And when the negation of equality was a reason for the anticipation of each of the two parties for superiority; for the one who sits; even if he misses the jihad; has indeed fallen short of the one who goes forth among his family; as he revives the religion by engaging in knowledge; and similar matters. He said (p-371) - resuming -: "Allah has favored"; meaning: the One who has the attributes of perfection; "the strivers"; and when wealth was initially scarce; he said - prioritizing wealth -: "with their wealth and their selves"; meaning: jihad that is actualized by action; "over those who sit"; meaning: from that; and they are capable of it; because they are in the land of migration; "a degree"; meaning: one; complete; as they have not surpassed them by anything else; and in Al-Bukhari; in the battles; from Ibn Abbas - may Allah be pleased with him -: "The ones who sit among the believers are not equal to those who go forth to Badr". And when he included both the strivers and the ones who sit by saying: "And both"; meaning: from the two categories; "Allah has promised"; meaning: the One who encompasses majesty and honor; a reward for their faith; "the best"; he clarified that the one who sits and participates is indeed the one who has the strength of jihad that is close to action; and he is the one who is capable of executing the command; due to his migration to the land of war; and being among the people of faith; as for the one who sits without migration while being capable, he is not a participant in that; rather, he is wronging himself; for he is not capable of executing the commands; so he is neither a fighter in action; nor with the strength that is close to it; so he said: "And Allah has favored"; meaning: the King who has no equal; so he is not compelled to it; "the strivers"; meaning: in action absolutely; with the self; or wealth; "over those who sit"; meaning: from the means that enable jihad; and from migration; "a great reward".