Ability in Islam: Balancing Duty and Mercy

Allah has Legislated for His servants a wise system by which their lives are ordered, and their nature remains upright. Out of His mercy, He Decreed that obligations apply only within the bounds of human capacity, never beyond what one can bear. There are matters over which a human has no choice, such as lifespan, provision, and the automatic functions of the body’s organs—these are in the Hand of Allah alone.

As for the commands and prohibitions of the Shariah, Allah has Endowed human beings with the ability and strength to fulfill them. Hence, ability in Sharia is the very basis of responsibility, after reason and knowledge. No one is held accountable for what he cannot do. Allah Says, {Allah does not require of any soul more than what it can afford.} [Al-Baqarah 2:286]

The Prophet (peace be upon him) also clarified this principle practically when he said: “Pray standing and if you are unable, pray sitting and if you cannot, pray lying on your side, [otherwise pray by signs].”

This demonstrates that Islam is a practical realistic religion. It does not impose the impossible, but rather makes ability the boundary between duty and incapacity—out of mercy and ease for creation. Indeed, the essence of the Shariah is that the most beloved deeds to Allah are not necessarily the heaviest or hardest, but those that a servant can perform consistently without undue hardship. The Prophet (peace be upon him) said: “The acts most pleasing to God are those which are done most continuously, even if they amount to little.”

Allah also Commanded His servants to observe piety according to their capacity: {So be mindful of Allah to the best of your ability.} [At-Taghabun 64:16]
If man was incapable to have piety, such an address would’ve been pointless.

Islam Balances Ability with Consequences

Islam does not treat ability as a mere abstract condition; it considers its consequences and outcomes. If an action is technically possible but entails greater harm to life or wealth, it is no longer deemed “possible” in Shariah terms, and the duty is lifted.

For example, fasting in Ramadan is an obligatory act of worship. However, if a sick person fears that fasting will worsen his illness or delay recovery, he is exempted: he may break the fast and later make it up, or feed the poor as compensation. Shariah does not impose an act that brings severe harm; instead, the standard of ability is tied to real-life capacity that preserves human welfare.

The Two Levels of Ability in Islam

1.     Ability Prior to Action

This is the capacity upon which obligations are initially based, such as physical, financial, or intellectual strength that enables a Muslim to perform duties. On this basis, a person is rewarded or punished.

2.   Ability During Action

This refers to the support granted by Allah while performing an act, known as universal ability. This is not the basis of responsibility but a gift of divine facilitation and guidance, granted to whomever Allah Wills. Hence, it is denied to disbelievers. Allah Says, {They failed to hear or see ˹the truth˺.} [Hud 11:20]

Such deprivation is not injustice from Allah but rather perfect justice, as it results from their persistent rejection of guidance and steadfastness in sin.

Ability in Western Thought

In Western legal systems, there is a similar principle known as legal capacity, referring to a person’s ability to make decisions and bear responsibility. When mental capacity is lost due to illness or old age, legal obligations are lifted and transferred to a guardian. This is very close to the Islamic rule: “No obligation with incapacity, no prohibition under necessity.” Both Sharia and reason agree that burdening people beyond their means contradicts justice.

Social and psychological studies also reveal the importance of spiritual ability. Research shows that religious commitment helps individuals endure stress and face life’s challenges. In a recent American study, regular attendance at religious services was associated with an 8% lower overall mortality rate and a 15% lower cancer mortality rate compared to non-attendees. This illustrates that faith, when practiced within one’s capacity, does not burden a person but strengthens resilience and psychological balance.

Types of Ability in Islam

Ability differs from one another and is divided as follows:

1.    Spiritual Ability

This is the inner strength that drives a person toward obedience or holds him back, and it forms the core of worship and moral conduct. It is through this capacity that people differ in their closeness to Allah and in their pursuit of good deeds or avoidance of sins.

The Quran emphasizes this link: {So be mindful of Allah to the best of your ability.} [At-Taghabun 64:16]

Jihad is a striking example: facing enemies, sacrificing wealth and life, or even striving against one’s own self, patiently performing worships or avoiding sins, requires varying degrees of inner strength. Allah Commands: {Prepare against them what you ˹believers˺ can of ˹military˺ power.} [Al-Anfal 8:60]

History provides examples such as Uthman Ibn `Affan (may Allah be pleased with him), who gave away his entire wealth for the cause of Allah with a content heart, something others could not bear even half of it.

In His mercy, Allah Considered gradual development of this capacity: prohibiting alcohol in stages, legislating preparatory acts like wudu’ before prayer, fasting Sha`ban before Ramadan, and talbiyah before Hajj—all training the heart step by step to prepare it for the act. Therefore, the Prophet (peace be upon him) himself would supplicate: “O Allah, the Turner of the hearts, turn our hearts to Thine obedience.” Declaring that steadfastness upon acts of worship is merely through the guidance of Allah.

2.   Physical Ability

This refers to bodily health free from impairments that prevent fulfilling duties. It is essential in obligations like prayer, fasting, Hajj, and jihad. Scholars unanimously agreed that bodily ability is a prerequisite for these acts.

For instance, prayer while standing is required unless one cannot, then sitting, and if not, then lying down. Hajj is obligatory only for those with both physical and financial ability, and the Prophet (peace be upon him) permitted performing Hajj on behalf of one physically unable if funds were available, as seen in the story of the Khath`am tribe woman. “A woman of the tribe of Khath`am came seeking his (the Prophet’s) decision (about a problem relating to Hajj). Al Fadl began to look at her and she too began to look at him. The Apostle of Allah (peace be upon him) would turn the face of Fadl to the other side. She said Apostle of Allah (peace be upon him) Allah’s commandment that His servants should perform Hajj has come when my father is an old man and is unable to sit firmly on a Camel. May I perform Hajj on his behalf? He said yes, That was at the Farewell Pilgrimage.”

Similarly, fasting—being a physical act—is waived for the elderly or chronically ill, who instead feed the poor. Thus, Islam built obligations with mercy, providing concessions to the weak, sick, or elderly without depriving them of reward.

3.   Financial Ability

This is the capacity to fulfill obligations related to wealth, such as zakat, maintenance, sacrificial offerings, expiations, and spending in the cause of Allah. It is also a condition for Hajj, alongside physical ability.

Thus, the Prophet (peace be upon him) explained the saying of Allah, {Pilgrimage to this House is an obligation by Allah upon whoever is able among the people.} by “having provisions and a ride.” Beyond having money for the journey, a person must also ensure sufficient provision for his dependents and freedom from debt.

The Quran affirms that financial obligations are relative to one’s means, extending to supporting a nursing mother or a divorced wife—all within one’s means: {Let the man of wealth provide according to his means. As for the one with limited resources, let him provide according to whatever Allah has given him.} [At-Talaq 65:7]

Financial ability is also vital in jihad, as preparing armies requires vast resources. Allah Says: {Prepare against them what you ˹believers˺ can of ˹military˺ power and cavalry to deter Allah’s enemies and your enemies as well as other enemies.} [Al-Anfal 8:60] Thus, jihad with money became one of the greatest forms of financial ability.

The poor companions who could not join battles due to lack of financial means were excused by Allah, unlike the hypocrites who feigned excuses while seeking worldly gain.

Thus, Islam treats wealth as a means, not an end. Every financial duty is tied to ability—without excess, miserliness, or overburdening.

So, ability in Islam is not a loophole for abandoning obligations, nor a pretense for laziness. It is the dividing line between genuine incapacity—excused by Allah—and negligence, which is blameworthy. True ability means exerting one’s utmost in obeying Allah, using His blessings of time, health, and wealth in gratitude and devotion.

For this reason, Islamic law was founded upon ease and the removal of hardship—a mercy to mankind and a manifestation of the justice of Allah, fully aware of human capacity and weakness.

Also Read:

• Faith Is a New Birth for Human Life
• Chastity in Islam as a Protection of Human Dignity
• Empowerment Through Monotheism in Islam

------------------------------------------------

Resources:

• Mahasin Al-Islam Encyclopedia.
• Tafsir Modoee Encyclopedia.