Majmu' al-FatawaIbn Taimiya

This is not something that requires proof, for it is clearer and more evident than the argument offered to establish it, even if that argument were sound. How much more so when it is false!

Their claims that only accidents come into being and that man is composed of indivisible atoms are both false. Their truth is not known; rather, their falsity is known. It is known that man’s very substance—and likewise that of other beings—comes into existence from the material from which he was created, namely clinging substance, as He says:

“He created man from a clinging substance.”

The claim that man is composed of indivisible atoms is not correct. Even if it were correct, it could only be known through subtle arguments that cannot constitute the foundation of religion, which consists of primary premises. Those premises must be clear, fundamental, and self-evidently known.

Their method thus entails denying what is known—namely, that concrete entities come into being, something known to people—and affirming what is not known, but is in fact false: that bringing these entities into being consists merely of combining and separating atoms, and that it is nothing more than bringing accidents into being.

For this reason, the leading scholars of the religion condemned their use of the method of substances and accidents in this manner and explained that they were introducing innovations in this regard. Indeed,

لَيْسَ هَذَا مِمَّا يُسْتَدَلُّ عَلَيْهِ فَإِنَّهُ أَبْيَنُ وَأَوْضَحُ مِمَّا يُسْتَدَلُّ بِهِ عَلَيْهِ لَوْ كَانَ صَحِيحًا. فَكَيْفَ إذَا كَانَ بَاطِلًا. وَقَوْلُهُمْ: إنَّ الْحَادِثَ أَعْرَاضٌ فَقَطْ وَإِنَّهُ مُرَكَّبٌ مِنْ الْجَوَاهِرِ الْفَرْدَةِ قَوْلَانِ بَاطِلَانِ لَا يُعْلَمُ صِحَّتُهُمَا. بَلْ يُعْلَمُ بُطْلَانُهُمَا. وَيُعْلَمُ حُدُوثُ جَوْهَرِ الْإِنْسَانِ وَغَيْرِهِ مِنْ الْمَادَّةِ الَّتِي خُلِقَ مِنْهَا وَهِيَ الْعَلَقُ كَمَا قَالَ {خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ} . وَكَوْنُهُ مُرَكَّبًا مِنْ جَوَاهِرَ فَرِدَّةٌ لَيْسَ صَحِيحًا. وَلَوْ كَانَ صَحِيحًا لَمْ يَكُنْ مَعْلُومًا إلَّا بِأَدِلَّةِ دَقِيقَةٍ لَا تَكُونُ هِيَ أَصْلَ الدِّينِ الَّذِي هُوَ مُقَدِّمَاتٌ أَوَّلِيَّةٌ. فَإِنَّ تِلْكَ الْمُقَدِّمَاتِ يَجِبُ أَنْ تَكُونَ بَيِّنَةً أَوَّلِيَّةً مَعْلُومَةً بِالْبَدِيهَةِ. فَطَرِيقُهُمْ تَضْمَنُ جَحْدَ الْمَعْلُومِ وَهُوَ حُدُوثُ الْأَعْيَانِ الْحَادِثَةِ وَهَذَا مَعْلُومٌ لِلْخَلْقِ؛ وَإِثْبَاتُ مَا لَيْسَ بِمَعْلُومِ بَلْ هُوَ بَاطِلٌ؛ وَأَنَّ الْأَحْدَاثَ لَهَا إنَّمَا هُوَ جَمْعٌ وَتَفْرِيقٌ لِلْجَوَاهِرِ وَأَنَّهُ إحْدَاثُ أَعْرَاضٍ فَقَطْ. وَلِهَذَا كَانَ اسْتِدْلَالُهُمْ بِطَرِيقَةِ الْجَوَاهِرِ وَالْأَعْرَاضِ عَلَى هَذَا الْوَجْهِ مِمَّا أَنْكَرَهُ عَلَيْهِمْ أَئِمَّةُ الدِّينِ وَبَيَّنُوا أَنَّهُمْ مُبْتَدِعُونَ فِي ذَلِكَ بَلْ

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