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of contingency, which is the well-known position of their school. Al-Tūsī objected(1) to him, saying that he had previously stated(2) that a free agent is capable(3) of favoring one of the two alternatives in a contingent matter over the other(4) without a determining factor, whereas here he rules that this(5) is impossible(6). Then, assuming that an efficient cause is required(7) and that the effect cannot fail to occur(8), he said, ‘The Muʿtazilite position has therefore been invalidated in its entirety.’
He said(9): ‘That objection does not hold, because he had stated that Abū al-Husayn was one of the Muʿtazilites
(1) (A): “the objector”; (B): “objected.”
(2) (A), (B): “He then said that he had stated.”
(3) (A), (B): “is able.”
(4) “over the other” is omitted from (A) and (B).
(5) (A), (B): “that.”
(6) Despite an extensive search, I could not find this statement in al-Tūsī’s *Talkhīs al-Muhassal*. However, elsewhere, on p. [0–9]22, while commenting on al-Rāzī’s statement that He Most High possesses will, al-Tūsī maintains that al-Rāzī contradicts himself on this issue. He states: “His assertion that ‘the specifying factor is not power’ contradicts the position he adopted earlier—namely, that a free agent can favor one alternative without a determining factor.”
(7) (A), (B): “determining factor.”
(8) (ʿAyn): “efficient cause.”
(9) I could not find this statement by al-Tūsī in *Talkhīs al-Muhassal*; perhaps it occurs in another of his works. See Muhammad Sālih al-Zarkān—may Allah have mercy on him—*Fakhr al-Dīn al-Rāzī wa Ārāʾuhu al-Kalāmiyya wa-l-Falsafiyya*, pp. [0–9]29–536, Dār al-Fikr, Beirut, n.d.
الْجَوَازِ وَهُوَ الْمَشْهُورُ مِنْ مَذْهَبِهِمْ، فَاعْتَرَضَ
(١)
عَلَيْهِ الطُّوسِيُّ وَقَالَ: إِنَّهُ قَدْ ذَكَرَ
(٢)
فِيمَا مَرَّ أَنَّ الْمُخْتَارَ مُتَمَكِّنٌ
(٣)
مِنْ تَرْجِيحِ أَحَدِ طَرَفَيِ الْمُمْكِنِ عَلَى الْآخَرِ،
(٤)
بِلَا مُرَجِّحٍ وَهُنَا حُكْمٌ بِأَنَّ ذَلِكَ
(٥)
مُحَالٌ،
(٦)
ثُمَّ عَلَى تَقْدِيرِ الِاحْتِيَاجِ إِلَى الْمُؤَثِّرِ
(٧)
وَامْتِنَاعِ عَدَمِ حُصُولِ الْأَثَرِ
(٨)
،
قَالَ:
فَقَدْ بَطَلَ قَوْلُ الْمُعْتَزِلَةِ بِالْكُلِّيَّةِ.
قَالَ
(٩)
: وَذَلِكَ غَيْرُ وَارِدٍ، لِأَنَّهُ قَدْ ذَكَرَ أَنَّ أَبَا الْحُسَيْنِ مِنَ الْمُعْتَزِلَةِ
(١) أ: الْمُعْتَرِضُ، ب: اعْتَرَضَ.
(٢) أ، ب: فَقَالَ إِنَّهُ ذَكَرَ.
(٣) أ، ب: مُمْكِنٌ
(٤) عَلَى الْآخَرِ: سَاقِطَةٌ مِنْ (أ) ، (ب) .
(٥) أ، ب: ذَاكَ.
(٦) لَمْ أَجِدْ هَذَا الْكَلَامَ فِي " تَلْخِيصِ الْمُحَصِّلِ " لِلطُّوسِيِّ مَعَ طُولِ بَحْثِي عَنْهُ، وَلَكِنَّ الطُّوسِيَّ يُقَرِّرُ أَنَّ الرَّازِيَّ مُتَنَاقِضٌ فِي هَذِهِ الْمَسْأَلَةِ وَذَلِكَ فِي مَوْضِعٍ آخَرَ ص [٠ - ٩] ٢٢ عِنْدَ تَعْلِيقِهِ عَلَى كَلَامِ الرَّازِّيِّ عَلَى أَنَّهُ تَعَالَى مُرِيدٌ، إِذْ يَقُولُ: وَقَوْلُهُ: الْمُخَصَّصُ لَيْسَ الْقُدْرَةَ، مُنَاقِضٌ لِمَا ذَهَبَ إِلَيْهِ فِيمَا مَرَّ، وَهُوَ أَنَّ الْمُخْتَارَ يُمْكِنُهُ التَّرْجِيحُ مِنْ غَيْرِ مُرَجِّحٍ.
(٧) أ، ب: الْمُرَجِّحِ.
(٨) ع: الْمُؤَثِّرِ.
(٩) لَمْ أَجِدْ هَذَا الْكَلَامَ لِلطُّوسِيِّ فِي " تَلْخِيصِ الْمُحَصِّلِ "، وَلَعَلَّهُ فِي كِتَابٍ آخَرَ لَهُ، وَانْظُرْ: كِتَابَ (فَخْرُ الدِّينِ الرَّازِيُّ وَآرَاؤُهُ الْكَلَامِيَّةُ وَالْفَلْسَفِيَّةُ) ، لِلْأُسْتَاذِ مُحَمَّدِ صَالِحٍ الزَّرْكَانِ رَحِمَهُ اللَّهُ ص [٠ - ٩] ٢٩ - ٥٣٦ ط. دَارِ الْفِكْرِ، بَيْرُوتَ، بِدُونِ تَارِيخٍ.