Minhaj as-SunnahIbn Taimiya

the universe that is eternal and coexistent with Allah, as maintained by the philosophers who hold that the celestial spheres are eternal and coexist with Allah in His existence. This is not among the doctrines of the Muslims.

[A Digression Refuting the Philosophers’ Claim That the Universe Is Eternal]

[A Summary Refutation of the Philosophers’ Claim That the Universe Is Eternal]

We have demonstrated the falsity of their position in a place [other than] (1) this one. We have also shown that their very assertion that the Originator is a complete cause who necessarily produces by His essence entails the falsity of their position. A complete cause necessarily entails its effect, so no part of its effect can lag behind it.

Temporal events are manifest in the universe. Thus, if the Maker necessarily produced effects by His essence—as a complete cause entailing its effect—then no temporal event would ever occur in existence, since a temporal event cannot (2) proceed from a complete, eternal cause. If the universe were eternal, its Originator would be a complete cause; and no part of the effect of a complete cause can fail to accompany it. It would therefore follow that nothing could ever occur in the universe. The occurrence of temporal events thus proves that their Agent was not a complete cause in eternity. And if (3) there was no complete cause in eternity, the claim that anything in the universe is eternal is invalidated. This, however, does not negate that Allah has always spoken whenever He wills and has always been living and acting as He wills.

[A Detailed Critique of the Philosophers’ Claim That the Universe Is Eternal]

The principal basis for the philosophers’ claim that the universe is eternal is their assertion that temporal events cannot (4) arise without a newly arisen cause. They therefore deem it impossible to posit a being that was inactive (5), did not act, and then acted without any new cause arising.

This assertion, however, does not establish that any particular thing in the universe is eternal—neither the celestial spheres nor

(1) “Other than” is omitted from N only. (2) A reads: “in existence; a temporal event cannot”; B reads: “among temporal events; thus a temporally originated existent cannot.” (3) N and M read: “Thus, if.” (4) N and M read: “the impossibility of.” (5) N and M read: “inactive suppositions,” which is a textual corruption.
الْعَالَمِ شَيْءٌ قَدِيمٌ مُسَاوِقٌ لِلَّهِ، كَمَا تَقُولُهُ الْفَلَاسِفَةُ الْقَائِلُونَ بِقِدَمِ الْأَفْلَاكِ، وَأَنَّهَا مُسَاوِقَةٌ لِلَّهِ فِي وُجُودِهِ، فَإِنَّ هَذَا لَيْسَ مِنْ أَقْوَالِ الْمُسْلِمِينَ. [الاستطراد في الرد على قول الفلاسفة بقدم العالم] [مجمل الرد على قول الفلاسفة بقدم العالم] وَقَدْ بَيَّنَّا فَسَادَ قَوْلِ هَؤُلَاءِ فِي [غَيْرِ] (١) هَذَا الْمَوْضِعِ، وَبَيَّنَّا أَنَّ قَوْلَهُمْ بِأَنَّ الْمُبْدِعَ عِلَّةٌ تَامَّةٌ مُوجِبٌ بِذَاتِهِ هُوَ نَفْسُهُ يَسْتَلْزِمُ فَسَادَ قَوْلِهِمْ، فَإِنَّ الْعِلَّةَ التَّامَّةَ تَسْتَلْزِمُ مَعْلُولَهَا، فَلَا يَجُوزُ أَنْ يَتَأَخَّرَ عَنْهَا شَيْءٌ مِنْ مَعْلُولِهَا. فَالْحَوَادِثُ مَشْهُودَةٌ فِي الْعَالَمِ، فَلَوْ كَانَ الصَّانِعُ مُوجِبًا بِذَاتِهِ عِلَّةً تَامَّةً مُسْتَلْزِمَةً لِمَعْلُولِهَا لَمْ يَحْدُثْ شَيْءٌ مِنَ الْحَوَادِثِ فِي الْوُجُودِ إِذِ الْحَادِثُ يَمْتَنِعُ (٢) أَنْ يَكُونَ صَادِرًا عَنْ عِلَّةٍ تَامَّةٍ أَزَلِيَّةٍ، فَلَوْ كَانَ الْعَالَمُ قَدِيمًا لَكَانَ مُبْدِعُهُ عِلَّةً تَامَّةً، وَالْعِلَّةُ التَّامَّةُ لَا يَتَخَلَّفُ عَنْهَا شَيْءٌ مِنْ مَعْلُولِهَا، فَيَلْزَمُ مِنْ ذَلِكَ أَنْ لَا يَحْدُثَ فِي الْعَالَمِ شَيْءٌ، فَحُدُوثُ الْحَوَادِثِ دَلِيلٌ عَلَى أَنَّ فَاعِلَهَا لَيْسَ بِعِلَّةٍ تَامَّةٍ فِي الْأَزَلِ، وَإِذَا (٣) انْتَفَتِ الْعِلَّةُ التَّامَّةُ فِي الْأَزَلِ بَطَلَ الْقَوْلُ بِقِدَمِ شَيْءٍ مِنَ الْعَالَمِ لَكِنَّ هَذَا لَا يَنْفِي أَنَّ اللَّهَ لَمْ يَزَلْ مُتَكَلِّمًا إِذَا شَاءَ، وَلَمْ يَزَلْ حَيًّا فَعَّالًا لِمَا يَشَاءُ. [مناقشة الفلاسفة تفصيلا على قولهم بقدم العالم] وَعُمْدَةُ الْفَلَاسِفَةِ عَلَى قِدَمِ الْعَالَمِ هُوَ قَوْلُهُمْ يَمْتَنِعُ (٤) حُدُوثُ الْحَوَادِثِ بِلَا سَبَبٍ حَادِثٍ، فَيَمْتَنِعُ تَقْدِيرُ ذَاتٍ مُعَطَّلَةٍ (٥) عَنِ الْفِعْلِ لَمْ تَفْعَلْ، ثُمَّ فَعَلَتْ مِنْ غَيْرِ حُدُوثِ سَبَبٍ. وَهَذَا الْقَوْلُ لَا يَدُلُّ عَلَى قِدَمِ شَيْءٍ بِعَيْنِهِ مِنَ الْعَالَمِ لَا الْأَفْلَاكِ، وَلَا
(١) غَيْرِ: سَاقِطَةٌ مِنْ (ن) فَقَطْ. (٢) أ: فِي الْوُجُودِ الْحَادِثِ مُمْتَنِعٌ، ب: مِنَ الْحَوَادِثِ فَالْمَوْجُودُ الْحَادِثُ يَمْتَنِعُ. (٣) ن، م: فَإِذَا. (٤) ن، م: امْتِنَاعُ. (٥) ن، م: تَقْدِيرَاتٍ مُعَطَّلَةٍ، وَهُوَ تَحْرِيفٌ.

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