the act: either by its continuing (1), according to those who hold that accidents endure (2), or through the successive renewal of equivalent instances of it, according to those who say, “Accidents do not endure.” This capacity may be suited (3) to both opposing alternatives.

Allah’s commands to His servants are conditional upon this capacity. Allah does not impose obligations on anyone who lacks it, and its opposite is incapacity. This is the capacity referred to in the words of Allah Most High:

“Whoever among you lacks the means to marry free believing women”

[Surah al-Nisā: 25],

and in His words:

“They will swear by Allah, ‘Had we been able, we would have gone forth with you.’ They bring ruin upon themselves, and Allah knows that they are indeed liars.”

[Surah al-Tawbah: 42],

and in His words concerning expiation:

“Then the penalty is fasting two consecutive months before they touch one another. But whoever is unable must feed sixty poor people.”

[Surah al-Mujādilah: 4]

This denies capacity to someone who does not perform the act; the denial therefore occurs in the absence of the act.

Another example is the Prophet’s statement—peace and blessings be upon him—to Imrān ibn Husayn:

“Pray standing; if you are unable, then sitting (4); and if you are unable, then on your side.” (5)

Here, he denied a capacity in the absence of its corresponding act.