Majmu' al-FatawaIbn Taimiya

Shaykh al-Islām—may Allah have mercy on him—said:

Section: Attributing a Single Ruling to Two Causes

This also concerns analogous questions, such as the existence of a single effect within the power of two agents, and a single act proceeding from two agents. We say:

Although disagreement over this is well known, most jurists, both of our school and others, allow a ruling to be attributed to two causes, while many jurists and theologians disallow this.

The disagreement ultimately amounts to variation in approach and wording, rather than mutually contradictory positions. A parallel is the disagreement over whether a cause admits exceptions. There is well-known disagreement about this among all the various groups, both within our school and outside it; indeed, two positions on it are reported from Ahmad.

The underlying point is that the term “cause” may mean a necessitating cause: a complete cause from which the ruling cannot fail to follow. Such a cause cannot conceivably admit exceptions; whenever a counterexample arises, it is invalidated. It includes what is called a constituent of the cause and a condition of the ruling;

وَقَالَ شَيْخُ الْإِسْلَامِ - رَحِمَهُ اللَّهُ -: فَصْلٌ: فِي تَعْلِيلِ الْحُكْمِ الْوَاحِدِ بِعِلَّتَيْنِ، وَمَا يُشْبِهُ ذَلِكَ مِنْ وُجُودِ مُقَدَّرٍ وَاحِدٍ بَيْنَ قَادِرَيْنِ وَوُجُودِ الْفِعْلِ الْوَاحِدِ مِنْ فَاعِلَيْنِ فَنَقُولُ: النِّزَاعُ وَإِنْ كَانَ مَشْهُورًا فِي ذَلِكَ فَأَكْثَرُ الْفُقَهَاءِ مِنْ أَصْحَابِنَا وَغَيْرِهِمْ يُجَوِّزُ تَعْلِيلَ الْحُكْمِ بِعِلَّتَيْنِ وَكَثِيرٌ مِنْ الْفُقَهَاءِ وَالْمُتَكَلِّمِين يَمْنَعُ ذَلِكَ. فَالنِّزَاعُ فِي ذَلِكَ يَعُودُ إلَى نِزَاعٍ تَنَوُّعِيٍّ؛ وَنِزَاعٍ فِي الْعِبَارَةِ؛ وَلَيْسَ بِنِزَاعِ تَنَاقُضٍ وَنَظِيرُ ذَلِكَ النِّزَاعُ فِي تَخْصِيصِ الْعِلَّةِ؛ فَإِنَّ هَذَا فِيهِ خِلَافٌ مَشْهُورٌ بَيْنَ الطَّوَائِفِ كُلِّهَا مِنْ أَصْحَابِنَا وَغَيْرِهِمْ حَتَّى يَذْكُرَ ذَلِكَ رِوَايَتَانِ عَنْ أَحْمَد. وَأَصْلُ ذَلِكَ أَنَّ مُسَمَّى الْعِلَّةِ قَدْ يَعْنِي بِهِ الْعِلَّةَ الْمُوجِبَةَ وَهِيَ: التَّامَّةُ الَّتِي يَمْتَنِعُ تَخَلُّفُ الْحُكْمِ عَنْهَا فَهَذِهِ لَا يُتَصَوَّرُ تَخْصِيصُهَا وَمَتَى انْتَقَضَتْ فَسَدَتْ وَيَدْخُلُ فِيهَا مَا يُسَمَّى جُزْءَ الْعِلَّةِ؛ وَشَرْطَ الْحُكْمِ؛

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