It is well known that when the qibla becomes unclear to people while traveling(1), they are all commanded to exercise independent reasoning and seek evidence to determine its direction. Some of them are able to ascertain it, while others are unable to do so and therefore err, believing that a certain direction is the direction of the qibla when in fact they are mistaken. Nevertheless, such a person is obedient to Allah and incurs no sin by praying in that direction, for Allah does not burden any soul beyond its capacity. His inability to determine the qibla is like his inability to face it [as in the case of someone who is bound, afraid, imprisoned, or sick and unable to face it](2).

Thus, the correct position regarding the second principle is that of those who say: Allah punishes in the Hereafter only those who disobey Him by neglecting something commanded or committing something forbidden. On this point, the Mutazila agreed with the Muslim community, unlike the Jahmiyya and those among the Asharis and others who followed them. They said: “Rather, He may punish someone who has committed no sin,” or words to that effect.

These same people then argue against the Mutazila concerning reason itself imposing obligations and prohibitions by citing the words of Allah Most High:

“We would never punish until We had sent a messenger.”

[Surah al-Isrāʾ: 15]

Yet this verse is also evidence against them, for it categorically negates punishment until after messengers have been sent, whereas they deem punishment possible before messengers are sent. The former say: “He punishes someone to whom no messenger was sent because that person committed acts deemed evil by reason.” The latter say: “Rather, He punishes someone who has never committed any evil whatsoever, such as a child.”

This also contradicts the Book, the Sunnah, and reason. Allah Most High says: