Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (235)

Al-Tafsīr al-QayyimIbn al-Qayyim

The answer is: If being within his power means that the faculties by which the servant can act are sound, his limbs are healthy, his powers are intact, the means of action are available to him, and the way to act has been prepared and opened for him, then yes: it is within his power in this sense. But if it means the capacity that accompanies the act and necessarily brings it about, such that whenever this capacity exists the act invariably follows, then it is not within his power in this sense.

To explain: capacity is of two kinds. The first is enabling capacity: the availability of the means and conditions, together with sound faculties. This is the basis of religious obligation. It precedes the act but does not necessitate it. The second is capacity that accompanies the act and necessarily entails it, such that the act invariably follows. This is not a prerequisite for religious obligation; its validity and propriety do not depend upon it.

Thus, faith on the part of someone whom Allah has not willed to believe, and obedience on the part of someone whom He has not willed to obey, are within that person’s power in the first sense, but not in the second.

This distinction resolves the difficulty concerning the imposition of obligations beyond one’s capacity, as will be explained in its proper place, if Allah, the Exalted, wills.

If it is asked, “Has He created the capacity to believe in someone whom He knows will not believe, or has He not created such a capacity in him?”

The answer is: He has created in him an enabling capacity that precedes the act and forms the basis of commands and prohibitions. But He has not created in him a capacity that necessitates and entails the act, such that the act invariably follows. The latter is His bounty, which He grants to whomever He wills; the former is His justice, by which His proof against His servant is established.

If it is asked, “Can he then perform the act when this capacity has not been created in him?”

The answer is: This is precisely the same question as before, and you have already learned its answer. Success comes only through Allah.

Allah, the Exalted, says (5:3):

“Today I have perfected your religion for you, completed My favour upon you, and approved Islam for you as your religion.”

قيل: إن أريد بكونه مقدورا: سلامة آلة العبد التي يتمكن بها من الفعل، وصحة أعضائه، ووجود قواه، وتمكينه من أسباب الفعل، وتهيئة طريق فعله وفتح الطريق له. فنعم، هو مقدور بهذا الاعتبار. وإن أريد بكونه مقدورا: القدرة المقارنة للفعل، وهي الموجبة له التي إذا وجدت لم يتخلف عنها الفعل. فليس بمقدور بهذا الاعتبار. وتقرير ذلك: أن القدرة نوعان: قدرة مصححة، وهي قدرة الأسباب والشروط وسلامة الآلة، وهي مناط التكليف. وهذه متقدمة على الفعل غير موجبة له. وقدرة مقارنة للفعل، مستلزمة له، لا يتخلف الفعل عنها. وهذه ليست شرطا في التكليف. فلا يتوقف صحته وحسنه عليها. فإيمان من لم يشأ الله إيمانه، وطاعة من لم يشأ طاعته: مقدور بالاعتبار الأول، غير مقدور بالاعتبار الثاني. وبهذا التحقيق تزول الشبهة في تكليف ما لا يطاق، كما يأتي بيانه في موضعه إن شاء الله تعالى. فإذا قيل: هل خلق لمن علم أنه لا يؤمن قدرة على الإيمان أم لم يخلق له قدرة؟. قيل: خلق له قدرة مصححة متقدمة على الفعل، هي مناط الأمر والنهي. ولم يخلق له قدرة موجبة للفعل مستلزمة له، لا يتخلف عنها. فهذه فضله يؤتيه من يشاء، وتلك عدله التي تقوم بها حجته على عبده. فإن قيل: فهل يمكنه الفعل ولم يخلق له هذه القدرة؟. قيل: هذا هو السؤال السابق بعينه. وقد عرفت جوابه. وبالله التوفيق. قول الله تعالى: ٥: ٣ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي، وَرَضِيتُ لَكُمُ الْإِسْلامَ دِيناً.