Darʾ Taʿâroud al-ʿAql wa-n-NaqlIbn Taimiya

from others, this is something these thinkers do not recognize. Rather, they hold that these principles have known stations in relation to the First Principle, and that their existence can be fully realized only through their respective stations in relation to Him. As the Exalted says:

“There is not one of us but has a known station.”

They also hold that the connection between these principles is what makes some of them effects of others, and all of them effects of the First Principle. In that existence, ‘agent and effect’ and ‘Creator and creature’ signify only this meaning and what we have said concerning the dependence of every existent upon the One. This differs from what is understood here by ‘agent and effect’ and ‘maker and what is made.’

If you were to imagine a commander with many subordinates, who in turn had other subordinates, with the former having no existence except through accepting commands and obeying the commander, and those beneath them having no existence except through them, it would necessarily follow that the first commander was the one who gave all beings that by virtue of which they became existent. It would also follow that, if a thing’s existence consists in its being subject to command, it can have no existence except through the first commander. This is the meaning that the philosophers consider the revealed laws to have expressed through creation, origination, and the imposition of duties.”

عن بعض، فهو شيء لا يعرفه القوم، وإنما الذي عندهم أن لها من المبدأ الأول مقامات معلومة، لا يتم لها وجود إلا بذلك المقام منه، كما قال تعالى: {وما منا إلا له مقام معلوم} ، وأن الارتباط الذي بينها هو الذي يوجب كونها معلولة بعضها عن بعض، وجميعها عن المبدأ الأول، وأنه ليس يفهم من الفاعل المفعول، والخالق والمخلوق، في ذلك الوجود، إلا هذا المعنى فقط، وما قلناه من ارتباط وجود كل موجود بالواحد، وذلك خلاف ما يفهم ها هنا من الفاعل والمفعول، والصانع والمصنوع. فلو تخيلت آمراً له مأمورون كثيرون، وأولئك المأمورون لهم مأمورون أخر، ولا وجود للمأمورين إلا في قبول الأمر وطاعة الآمر، ولا وجود لم دون المأمورين إلا بالمأمورين، لوجب أن يكون الآمر الأول هو الذي أعطى جميع الموجودات المعنى الذي صار به صارت موجودة، وأنه إن كان شيء وجوده في أنه مأمور، فلا وجود له إلا من قبل الآمر الأول، وهذا المعنى هو الذي ترى الفلاسفة أنه عبرت عنه الشرائع بالخلق والاختراع والتكليف) .

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