that is called capacity; will is not part of what the term “capacity” denotes. This view [is] consistent with the language of the Quran (1), and indeed with the languages of all other nations; it is the soundest of the views.

Accordingly, we say: “You are able and fully capable. Allah has created within you the capacity to believe, but you are unwilling to believe.” If he says [to him]: “Tell (2) Him to make me willing to believe,” he replies [to him]: (3) “If you are asking Him for that, then you are willing to believe. If you are not asking for that, then you are lying when you say, ‘Tell Him: Make me willing to believe.’”

If he says, “How can you command me (4) to do something He has not made me willing to do?” this would not be a request to be made willing; rather, it [would be] (5) disputation. This is not something the Messenger is required to answer; [indeed], nor (6) would his leaving it unanswered mean that he had been confounded, for no one is entitled to invoke predestination as an argument (7).

[The eighth line of argument:

It may be said: Anyone whom another person calls upon to perform an act and commands to do it must either acknowledge that Allah is the Creator of His servants’ acts and wills (8), and that they do only what He wills, (or else not acknowledge this, but say, “They do what He does not will”) (9), holding that they originate their own wills independently of His will. (10)