had fasted, and standing in prayer would be obligatory only for someone who had stood. The meaning would then be: “Those who fast the month must feed a needy person.” Yet the verse was revealed when they were given a choice between fasting and feeding the needy during Ramadan.

The ability with which the act occurs may be described as the ability that accompanies the act and necessarily entails it—this is the second type. In this connection, they have cited the words of the Most High:

“Those whose eyes were veiled from My remembrance and who were unable to hear.”

And His words, Most High:

“Their punishment will be doubled. They were unable to hear, and they did not see.”

Similar to this are His words:

“Indeed, We have placed shackles around their necks, reaching up to their chins, so that their heads are forced up.”

“And We have placed a barrier before them and a barrier behind them, and covered them, so they cannot see.”

The ability denied here—whether its absence is being reported or brought about—is not the ability upon which commands and prohibitions depend. If that ability were absent, commands and prohibitions, promises and threats, praise and blame, reward and punishment would likewise cease to apply. Yet it is well known that these people, even in this condition, remain subject to commands and prohibitions, promises and threats. Thus, the ability denied here is not the ability required for commands and prohibitions, mentioned in His words:

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

It may, however, be said that the ability here is like the ability denied in al-Khidr’s words to Moses:

“You will never be able to bear patiently with me.”

For if this ability that is denied meant merely ability concurrent with the act, in the case of both those who act and those who refrain, there would be no difference between these censured people and the believers