Allah upon anyone. It may also mean what cannot be performed (1) because one is engaged in its opposite; this is the kind that is indeed imposed (2). The same distinction is observed when human beings command one another: they differentiate between the two cases. A master does not command his blind servant to add distinguishing dots to copies of the Quran, but if his servant is seated, he commands him to stand. The difference between the two is self-evident.

These issues are discussed at length elsewhere. Here, we have merely drawn attention to their essential points insofar as is appropriate to this context (3).

Accordingly, his statement (4), “He did not create in him the capacity for faith” (5), is [itself] (6) not the position of the majority of Ahl al-Sunnah. Rather, they say that He created for him (7) the capacity required for moral responsibility and necessary for commands and prohibitions to be valid. The same applies when human beings (8) command one another: whatever capacity is present (9) in such a command is also present when Allah commands His servants. Indeed, what Allah requires is easier, and His removal (10) of hardship is far greater. People require one another to do things more onerous than what Allah and His Messenger have commanded them, yet they do not say that this constitutes imposing what cannot be performed. Anyone who reflects on the condition of those who serve kings and rulers and strive to obey them will find among them exertions of this kind that are not found among those who strive diligently in worshipping Allah (11).