Bukhari

Hadith Commentary: In all of these narrations, the expedition of Tabuk is mentioned in one way or another. This is the point of correspondence between the chapter and the hadiths.

Hadith Commentary:
These people were excused; due to some compulsion, they were not able to undertake the journey, but their intention was correct, therefore they shared in the reward with the noble Companions (radi Allahu anhum).
From this, it is understood that when an excused person leaves an action due to a valid excuse, he receives a reward equal to the one who performs the action.
This hadith also refers to the Battle of Tabuk, which is why Imam Bukhari (rahimahullah) has narrated it.

Hadith Commentary:
The first chain of narration, in which there is no intermediary of Musa bin Anas between Humaid and Anas, is the more authentic one.
Among those who stayed behind during the Battle of Tabuk, there were indeed some sincere individuals whose excuses were valid; they truly wished to participate from their hearts but were compelled to remain behind. It is regarding these individuals that the Prophet (sallallahu alayhi wa sallam) gave this glad tidings.
The correspondence between the translation and the chapter heading is evident.

Hadith Commentary:
➊ During the expedition of Tabuk, some people stayed behind due to a valid excuse. The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Such excused people are partners with us in reward and merit, because they wished to participate with us but could not do so due to their excuse. Therefore, on account of their intention, they were included in the reward.”

➋ At the end of the hadith, Imam Bukhari (rahimahullah) referenced a chain of narration, then determined that the first chain, in which there is no intermediary of Musa, is more authentic than the second chain, in which Musa is an intermediary.

➌ In this hadith, the excuse is general, which sometimes takes the form of illness and sometimes the inability to travel. Although in the narration of Sahih Muslim, illness is explicitly mentioned, it should be understood as the predominant case.
(: Sahih Muslim, al-Imarah, Hadith: 4932(1911); Fath al-Bari: 6/58)

Benefits and Issues:
On the basis of good intention and sincerity, even an excused (ma‘dhur) person attains those ranks which a mujahid (one who strives in the path of Allah) and an active doer attain.

Benefits and Issues:
➊
Despite being in Madinah, the meaning of being with the mujahideen on the journey is participation in the reward of the hardships of travel. This reward was granted to them due to the sincerity of their intention.

➋
If someone, due to a genuine excuse, is unable to participate in jihad but sincerely wishes to do so from the heart, then he becomes deserving of the reward.

➌
The participation of the Sahabah (radi Allahu anhum) who had excuses in jihad was not physical, because a human being cannot be present in two places at the same time. If such a miracle (karamah) could have been granted to anyone, it would have been granted to these sincere Sahabah (radi Allahu anhum), but the Messenger of Allah (sallallahu alayhi wa sallam) clarified that those individuals were, in practice, only in Madinah; they were not physically present in jihad or on the journey of jihad. Otherwise, the concept of an excuse being an obstacle would have no meaning. In the next hadith, it is clarified that this participation was in reward.