he differs from one who is incapable (1), as in the words of Allah Most High:

“So fear Allah as much as you are able.”

[Surah al-Taghābun: 16]

And His words:

“Pilgrimage to the House is a duty owed to Allah by all people who are able to make their way to it.”

[Surah Āl Imrān: 97]

And His words:

“Whoever is unable, then the expiation is to feed sixty needy people.”

[Surah al-Mujādala: 4]

For if this ability existed [only] (2) concurrently with the act, pilgrimage would not be obligatory upon anyone who did not perform it, nor would anyone who did not fear Allah be obligated to fear Him. Moreover, anyone who did not fast the two consecutive months would necessarily be unable to fast. All of this contradicts these revealed texts and the consensus of the Muslims.

Thus, any affirmers of divine decree who deny this capacity and claim that ability exists only together with the act have gone to excess in opposing the Qadariyya, who say that ability exists only before the act. The Qadariyya erred in making this claim and in asserting that, with respect to everything through which the servant is able (3) to believe and obey, Allah has (4) placed the believer and the disbeliever on an equal footing. Indeed, they assert that He has placed them on an equal footing with respect to everything He could possibly (5) give the servant (6) by which he would believe and obey.

This position is unquestionably false. If the two were equal in all the causes of the act, then one of them acting rather than the other would amount to giving preponderance to one of two identical cases over the other without any preponderating factor. This is the foundational principle of these Qadariyya