Darʾ Taʿâroud al-ʿAql wa-n-NaqlIbn Taimiya

cannot be without One who keeps them in place. He then drew our attention to the falsity of the philosophers’ claims concerning natural properties, and their assertions about the action of earth, water, fire, and air upon trees and the various fruits they produce, through His words, mighty and majestic is He:

“And on the earth are neighbouring plots, gardens of grapevines, crops, and palm trees growing from a common root or separately, watered with the same water; yet We make some excel others in taste.”

Then He said, mighty and majestic is He:

“Indeed, in that are signs for people who reason.”

[Al-Raʿd: 4]

The Most High then drew His creatures’ attention to His oneness through the harmony and orderly arrangement of His acts, and to His having no partner in them, through His words, mighty and majestic is He:

“Had there been in the heavens and the earth gods besides Allah, both would have fallen into ruin.”

[Al-Anbiyāʾ: 22]

The reason this would lead to ruin is that, if there were two gods, their affairs would not proceed in an orderly manner, nor would anything be perfectly fashioned. Incapacity would inevitably afflict them—or undo them—when they obstructed one another in their actions and their ability to perform them. This is because each of them must either be capable

لا يجوز ان يكون بغير موقف لهما، ثم نبهنا على فساد قول الفلاسفة بالطبائع، وما يدعونه من فعل الأرض والماء والنار والهواء في الأشجار، وما يخرج منها من سائر الثمار بقوله عز وجل: {وفي الأرض قطع متجاورات وجنات من أعناب وزرع ونخيل صنوان وغير صنوان يسقى بماء واحد ونفضل بعضها على بعض في الأكل} ثم قال عز وجل {إن في ذلك لآيات لقوم يعقلون} [الرعد: ٤] . ثم نبه تعالى خلقه على انه واحد باتساق أفعاله وترتيبها، وأنه تعالى لا شريك له فيها، بقوله عز وجل: {لو كان فيهما آلهة إلا الله لفسدتا} [الأنبياء: ٢٢] . ووجه الفساد بذلك: لو كان إلهين ما اتسق أمرهما على نظام، ولا يتم إحكام، وكان لا بد أن يلحقهما العجز، أو يحلقهما، عند التمانع في الأفعال والقدرة على ذلك، وذلك أن كل واحد منهما لا يخلو أن يكون قادراً

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