to him. This is the ability referred to in works of jurisprudence and in common usage.

People disagree over what the terms “ability” and “power” denote. Some recognize only this ability and maintain that ability must precede the act. Others recognize only an ability that accompanies the act. You will find many jurists contradicting themselves: when discussing the matter with speculative theologians who affirm divine decree and maintain that ability exists only alongside the act, they agree with them. Yet when discussing jurisprudence, they affirm the prior ability that forms the basis for commands and prohibitions.

From this distinction arises “the question of imposing duties beyond one’s capacity.” Capacity means ability, and the term admits of more than one meaning. Allah has never imposed any duty upon anyone without the ability recognized by the Law, which forms the basis for commands and prohibitions. Thus, according to this interpretation, He does not impose duties beyond one’s capacity. As for the capacity that exists only alongside the act, all commands and prohibitions impose duties beyond one’s capacity in this sense, for Muslims agree that this capacity is not a prerequisite for any command or prohibition.

The same applies to their disagreement over whether the servant has the power to act contrary to what Allah knows will occur. If “power” means the power recognized by the Law, which forms the basis for commands and prohibitions—like the ability mentioned in the words of Allah Most High:

“So fear Allah as much as you are able”—

then everyone whom Allah commands and forbids possesses ability in this sense, even if Allah knows that he will not obey Him. If, however, power is understood as “determined by the divine decree,” existing only alongside the act, then anyone whom Allah knows will not perform the act does not possess this power.