action; for intention, together with ability, necessarily brings about the intended act.

Those who say that a person is held accountable for it cite his saying:

“When two Muslims confront one another with their swords, both the killer and the one killed are in the Fire.”

They cite this hadith, but it provides no proof for their position. He said this concerning two men who fought, each intending to kill the other. This is not mere resolve, but resolve accompanied by doing what lies within one’s power, while being unable to complete what one intends. Such a person is held accountable by the agreement of the Muslims.

Thus, someone who makes every effort to drink wine, pursuing it through his words and deeds, but ultimately cannot do so, is sinful by the agreement of the Muslims. He is like one who drinks, even though he has not actually drunk. Likewise, someone who strives to commit unlawful sexual intercourse, theft, or the like through his words and deeds, but ultimately cannot do so, is sinful like the person who commits the act. The same applies to killing a person and other acts.

Similarly, the one who calls to good is assigned the same reward and burden as the person he calls, because he intended that person’s action and intended to do whatever lay within his own power. Thus, with firm intention accompanied by doing what lies within his power in that regard, he receives the same reward and burden as the person who performs the act.

Allah Most High says:

“Those believers who remain behind—other than those with disabilities—are not equal to those who strive in Allah’s cause with their wealth and their lives.”

The verse continues. The decisive explanation of this verse is that “those with disabilities” fall into two categories. One category consists of those firmly resolved to strive in Allah’s cause: had they been able, they would neither have remained behind nor stayed away. It was only their excuse that kept them from going. They are as the Prophet (may Allah bless him and grant him peace) said: “