if he has no ability except when the act occurs. Thus, the correct view, held by discerning scholars among the dialectical theologians, jurists, hadith scholars, Sufis, and others, is what the Quran indicates: the “capacity” upon which commands and prohibitions depend, and which makes the act possible, need not accompany the act. By contrast, the “capacity” whose presence necessarily entails the occurrence of the act accompanies it.

“The first” is exemplified by His words:

“Pilgrimage to the House is a duty owed to Allah by those who are able to undertake it.”

And by the words of the Prophet, may Allah bless him and grant him peace, to ‘Imrān ibn Husayn:

“Pray standing; if you are unable, then sitting; and if you are unable, then on your side.”

It is well known that pilgrimage and prayer are obligatory for someone who is able to perform them, whether or not he actually does so. This shows that this capacity need not accompany the act.

“The second” is exemplified by His words, exalted is He:

“They were unable to hear, nor could they see.”

And His words, exalted is He:

“And on that Day We shall display Hell before the disbelievers—those whose eyes were veiled from My remembrance and who were unable to hear.”

This is according to those who interpret capacity in this sense. According to the interpretation of the early generations and the majority, however, their inability means that this was burdensome for them and difficult for their souls. Their souls cannot will it, even though they would be capable of doing it if they willed it. This is the condition of someone whose desires and unsound views prevent him from listening to Allah’s revealed Books and following them. Allah has stated that such a person is unable to do so. This “capacity” is the one that accompanies the act and necessarily entails it.