—fully capable and fully willing. The mere existence of something antecedent (1) to the origination is therefore not sufficient to bring it about; how, then, could the mere nonexistence of something whose nonexistence precedes the origination be sufficient? Rather, at the time of origination there must be a complete efficient cause. Likewise, if this complete efficient cause itself originates, it must have a complete efficient cause. If all that exists, however, is a complete eternal cause whose effect is concomitant with it, it follows that originated events occur without any originator whatsoever.

This demonstrates that the Lord, exalted is He, is characterized by that through which He brings created events into being: words subsisting in Him and arising by His power and will (2), as has been explained fully in its proper place.

This distinction concerning will and capacity (3), and their division into two types, removes the confusion and uncertainty that have arisen in this matter.

Upon this distinction rests the issue of imposing what cannot be performed. For (4) anyone who holds that capacity exists only simultaneously with the act maintains that every unbeliever and disobedient sinner has been charged with what he cannot perform (5). This unqualified formulation, however, is not the position of the majority of Ahl al-Sunnah or their leading scholars. Rather, they maintain that Allah, exalted is He, has made Hajj obligatory for anyone able to undertake it, whether or not he performs Hajj. Likewise, He has made fasting for two months as expiation obligatory for anyone able to do so, whether or not he makes expiation; and He has made acts of worship obligatory for those capable of performing them, but not for those incapable, whether or not they perform them.

What cannot be performed admits of two interpretations. It may mean what cannot be performed (6) because of incapacity; this is not something imposed by