as He, exalted is He, says:
“The Messenger believes in what has been sent down to him from his Lord, and so do the believers. Each of them believes in Allah, His angels, His books, and His messengers—‘We make no distinction between any of His messengers’…” (Q 2:285) and up to His words: “Allah does not burden any soul beyond its capacity. It shall have whatever [good] it earns and it shall bear whatever [evil] it incurs. Our Lord, do not take us to task if we forget or make a mistake…” (Q 2:286).
It is authentically narrated in Ṣaḥīḥ Muslim that Allah said, “I have granted it,” and likewise, in the ḥadith of Ibn ʿAbbās found there, that the Prophet ﷺ did not recite a single letter of these two verses—or of Sūrat al-Fātiḥah—without being given what he asked for.
This shows that Allah answered this supplication of the Prophet and the believers, and that He does not hold them accountable for what they forget or do in error.
As for the questioner’s remark—whether this constitutes commanding a person to do what is beyond his capacity under these circumstances—it should be noted that, although people have long disputed this expression, affirming it and denying it, the substantive disagreement divides into two categories:
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Matters on which everyone agrees that they are permissible and do in fact occur, yet they differ as to whether it is correct to label them “beyond one’s capacity.”
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Matters on which everyone agrees that they are indeed beyond one’s capacity, yet they dispute whether it is permissible to command them, while all agree that such matters never actually occur.
As for something that the scholars of knowledge and faith unanimously deem impossible to bear yet still debate whether it has been commanded—there is no such case.
The first category includes the debate among theologians—both those who affirm the divine decree and those who deny it—about the servant’s istitaʿah (capacity, power). Must it accompany the act rather than precede it, or must it precede the act, or must