In Islamic theology, the idea of taklīf bi-mā lā yuṭāq, literally "to obligate to what is unbearable," denotes the divine act of binding the subject to a duty that exceeds his or her ability to meet the demand. Early Ašʿarite theologians usually employed this concept within the question of whether God could require any believer, including ordinary people, to acquire a thorough theological knowledge. While the eponymous founder, al-Ašʿarī (d. 324/935-36), seemed to hold a very intransigent stance, later Ašʿarite generations tempered his attitude, stating that common people should be exempt from this divine obligation. As far as the Islamic West is concerned, Catylin Olson (2020, 2024) starts from the work of al-Sanūsī (d. 895/1490) and addresses the question of taklīf in the broader context of what kind of beliefs ordinary people (ʿawāmm) were expected to hold according to Early Modern Maghribite theologians. Taking a narrower approach, Delfina Serrano Ruano (2019) analyzes Ibn Rušd al-Ǧadd's (d. 520/1126) position, arguing that the latter rejected taklīf bi-mā lā yuṭāq to oppose Ibn Tumart's (d. 524/1130) teachings. In addition to their relevance, these contributions show that the concept of taklīf offers a vantage point from which one can grasp some crucial points concerning the features of theology in the Islamic West. In this regard, my paper focuses on the best known Almoravid theologians, Ibn Rušd al-Ǧadd, Abū Bakr ibn al-ʿArabī (d. 543/1148), and qāḍī ꜥIyād ibn Mūsā (d. 544/1149-50), in order to investigate what was the state of the art related to taklīf bi-mā lā yuṭāq in al-Andalus and the Maghrib during the 6th/12th century. In particular, the paper sheds light on how these authors approached the topic by drawing on and subsequently adapting earlier Ašʿarite sources. Finally, the article attempts to establish a possible connection between the emergence of a specific doctrine of taklīf and the Creed (ʿaqīda) tradition in the Islamic West.