Thus, in this interpretation, the ability (istita'ah) means "the decisive cause that necessitates a specific action," a negative concept, as it is the absence of physical impediments that prevent actions.

Some Mu'tazilites, such as Al-'Allaf and Mu'ammar, and all Ash'arites, held that ability is something in addition to health. It is of the nature of accidents, an existential attribute that enables a person to perform an action. They did not provide further explanation of its reality, so its concept remained shrouded in ambiguity. All that was understood from it was that it is an existential meaning, other than bodily soundness, by which an action occurs.

Some theologians, such as Al-Maturidi and Ibn Hazm, held that ability is composed of both meanings. Al-Maturidi considers ability to encompass two parts: the first is the causes and the health of the instruments. The second is a meaning whose limit cannot be clarified by anything to which one can refer, except that it is only for the action, and it is not permissible for it to exist in any state except that the action occurs by it when it occurs with it. It is clear that this statement and the second understanding reflect the ambiguity we pointed out earlier. Ibn Hazm, however, was clearer and more precise when he considered ability to encompass two matters: the first is before the action, which is the soundness of the limbs and the removal of impediments. The second occurs only with the action, and it is the power that comes from God Almighty, and it is God Almighty's creation of the action in the one from whom it appears and is named, and for that reason is called the doer.

Following this definition of the concept of ability, the definition of the time of its existence and the nature of its role was determined. The Mu'tazilites agreed that ability exists in a person before performing the action, and it is related to the action and its opposite, meaning it is capable of both opposites. This view reflects the freedom of the provider.

- See: Al-Ash'ari, Maqalat al-Islamiyyin: 46. - Al-Bayji, Al-Mawaqif: 1/299. - Al-Maturidi, Al-Tawhid: 47. - Ibn Hazm, Al-Fasl: 3/25. - See regarding this: Al-Qadi Abd al-Jabbar, Sharh Usul al-Khamsah: 48. - Al-Ash'ari, Maqalat al-Islamiyyin: 396. - Al-Bayji, Al-Mawaqif: 2/300.