Minhaj as-SunnahIbn Taimiya

Moreover, the statement, “One who has power (1) is one who acts if he wills and refrains if he wills,” means that, before either acting or refraining, he may will the act to occur at the second moment or may will to refrain at that moment. This freedom to choose between the two exists only when both are absent. While the act is occurring, refraining is impossible; and while one is refraining, the act is impossible. Thus, the act is necessary while it exists, not in the state in which he is (2) free to choose between acting and refraining. In the state of choice, it was not necessary; and in the state of its necessity, he was not free to choose.

It is true that, while acting, he may will to refrain after the act; but this is a subsequent act of refraining and is not (3) the refraining from that act while it exists. One who has power is never free to choose between two things while one of them exists (4 except insofar as the choice concerns the second moment; otherwise, while one of them exists, he is not 4) (4) free to choose (5) between its existence and nonexistence while it exists. At the very moment an agent is acting, it is impossible for him to be refraining. Consequently, this refraining cannot be within his power, because the impossible cannot be within one’s power. Power over two opposites is power over each of them alternatively, not power to combine them, (6) just as one is said to be capable of dyeing a garment black and bleaching it white, traveling east and west, going right and left, and marrying one sister or the other (7).

(1) (A) reads: *al-qadar* (divine decree), which is a textual corruption. (2) (ʿAyn) reads: “in which he was…” (3) (A) reads: “And this is refraining, since it is not…”; (B) reads: “And this refraining is not…” (4) The passage marked (4–4) is absent from (A) and (B). (5) (B) alone reads: “Thus, he is not…” (6) (ʿAyn) reads: “over all of them.” (7) (ʿAyn) reads: “and this sister. And Allah knows best.” At this point, the long lacuna in manuscripts (N) and (M) ends; it began on p. [0–9] 40.
وَأَيْضًا فَقَوْلُ الْقَائِلِ: الْقَادِرُ (١) هُوَ الَّذِي إِنْ شَاءَ فَعَلَ وَإِنْ شَاءَ تَرَكَ بِمَعْنَى أَنَّهُ قَبْلَ الْفِعْلِ وَالتَّرْكِ إِنْ شَاءَ وُجُودَ الْفِعْلِ فِي الزَّمَنِ الثَّانِي وَإِنْ شَاءَ التَّرْكَ فِيهِ، وَهَذَا التَّخْيِيرُ بَيْنَهُمَا إِنَّمَا يَكُونُ عِنْدَ عَدَمِهِمَا جَمِيعًا، فَأَمَّا حَالَ الْفِعْلِ فَيَمْتَنِعُ التُّرْكُ، وَحَالَ التُّرْكِ فَيَمْتَنِعُ الْفِعْلُ، وَحِينَئِذٍ فَالْفِعْلُ وَاجِبٌ حَالَ وُجُودِهِ لَا فِي الْحَالِ الَّتِي يَكُونُ (٢) مُخَيَّرًا فِيهَا بَيْنَ الْفِعْلِ وَالتَّرْكِ، فَحَالَ التَّخْيِيرِ لَمْ يَكُنْ وَاجِبًا وَحَالَ وُجُوبِهِ لَمْ يَكُنْ مُخَيَّرًا. نَعَمْ قَدْ يَكُونُ حَالَ الْفِعْلِ شَائِيًا لِلتَّرْكِ بَعْدَ الْفِعْلِ، وَهَذَا تَرْكٌ ثَانٍ لَيْسَ (٣) هُوَ تَرْكُ ذَلِكَ الْفِعْلِ فِي حَالِ وُجُودِهِ، فَالْقَادِرُ قَطُّ لَا يَكُونُ مُخَيَّرًا بَيْنَ الشَّيْئَيْنِ فِي حَالِ وُجُودِ أَحَدِهِمَا (٤ إِلَّا بِمَعْنَى التَّخْيِيرِ فِي الزَّمَنِ الثَّانِي وَإِلَّا فَفِي حَالِ وُجُودِ أَحَدِهِمَا لَا (٤) ٤) يَكُونُ (٥) مُخَيَّرًا بَيْنَ وُجُودِهِ وَعَدَمِهِ مَعَ وُجُودِهِ، وَحَالَمَا يَكُونُ الْفَاعِلُ فَاعِلًا يَمْتَنِعُ أَنْ يَكُونَ تَارِكًا فَيَمْتَنِعُ أَنْ يَكُونَ هَذَا التَّرْكُ مَقْدُورًا لَهُ، لِأَنَّ الْمُمْتَنِعَ لَا يَكُونُ مَقْدُورًا، وَالْقُدْرَةُ عَلَى الضِّدَّيْنِ قُدْرَةٌ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا عَلَى سَبِيلِ الْبَدَلِ لَيْسَتْ قُدْرَةً عَلَى جَمْعِهِمَا، (٦) وَهَذَا كَمَا يُقَالُ: إِنَّهُ قَادِرٌ عَلَى تَسْوِيدِ الثَّوْبِ وَتَبْيِيضِهِ وَيُسَافِرُ إِلَى الشَّرْقِ وَالْغَرْبِ وَيَذْهَبُ يَمِينًا وَشِمَالًا وَقَادِرٌ عَلَى أَنْ يَتَزَوَّجَ هَذِهِ الْأُخْتَ وَهَذِهِ الْأُخْتَ (٧) .
(١) أ: الْقَدَرُ، وَهُوَ تَحْرِيفٌ. (٢) ع: الَّتِي كَانَ. (٣) أ: وَهَذَا تَرْكٌ بِأَنْ لَيْسَ، ب: وَهَذَا التَّرْكُ لَيْسَ. (٤) (٤ - ٤) سَاقِطٌ مِنْ (أ) ، (ب) . (٥) ب فَقَطْ: فَلَا يَكُونُ. (٦) ع: عَلَى جَمِيعِهَا. (٧) ع: وَهَذِهِ الْأُخْتَ وَاللَّهُ أَعْلَمُ، وَعِنْدَ هَذَا الْمَوْضِعِ يَنْتَهِي السَّقْطُ الطَّوِيلُ فِي نُسْخَتَيْ (ن) ، (م) وَهُوَ الَّذِي بَدَأَ فِي ص [٠ - ٩] ٤٠.

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