Minhaj as-SunnahIbn Taimiya

do not find anywhere in existence two partners of equal standing unless there is a third above them to whom they both defer. If two kings were posited as equals in sovereignty, with neither deferring to the other and with no third over them (1) to whom they both defer, this would be impossible.

Indeed, even if two cooks (2) were posited as working equally on a single pot (3), with neither deferring to the other and no third above them to whom they both defer, this would be impossible (4).

The same applies to two builders working on a single house, two people planting a single tree, any two persons giving instructions to the same individual (5)—such as two physicians or two muftis—and two tailors making a single garment.

In all these forms of joint action, it is inconceivable for two people to act in agreement unless one is above the other and there is (6) a third above them both. This is because, if the action of each one (7) is contingent upon the action of the other, neither will will, command, or act until the other (8) wills, commands, and acts likewise. Thus neither of them wills, commands, or acts, and so (9) they do nothing.

Consequently, a partnership between two equals with no third above them is impossible; and if two partners enter into a partnership

(1) Manuscripts (N) and (M): “and they have no third.” (2) Manuscript (M): “two *tayyāfān*”; manuscript (B): “two craftsmen.” The word is omitted from manuscript (A). (3) Manuscripts (N) and (M): “single.” (4) Manuscripts (N), (M), and (A): “that was not.” (5) Manuscript (M): “one commander issuing a single command”; manuscript (N): “two commanders issuing a single command”; manuscript (A): “two commanders issuing what is one”; manuscript (B): “two commanders giving orders to a single person.” (6) Manuscript (B) alone: “or there is.” (7) “One” is omitted from manuscripts (N) and (M). (8) “The other”: thus in manuscript (A) alone; all other manuscripts read: “and the other.” (9) Manuscript (‘Ayn): “and not.”
لَا تَجِدُ فِي الْوُجُودِ شَرِيكَيْنِ مُتَكَافِئَيْنِ إِنْ لَمْ يَكُنْ فَوْقَهُمَا ثَالِثٌ يَرْجِعَانِ إِلَيْهِ، فَإِذَا قُدِّرَ مَلِكَانِ مُتَكَافِئَانِ فِي الْمُلْكِ لَمْ يَرْجِعْ أَحَدُهُمَا إِلَى الْآخَرِ وَلَا ثَالِثَ لَهُمَا (١) يَرْجِعَانِ إِلَيْهِ كَانَ ذَلِكَ مُمْتَنِعًا. بَلْ إِذَا قُدِّرَ طَبَّاخَانِ (٢) لِقِدْرٍ وَاحِدَةٍ (٣) مُتَكَافِئَانِ فِي الْعَمَلِ، لَا يَرْجِعُ أَحَدُهُمَا إِلَى الْآخَرِ، وَلَا فَوْقَهُمَا ثَالِثٌ يَرْجِعَانِ إِلَيْهِ، لَمْ يُمْكِنْ ذَلِكَ (٤) . وَكَذَلِكَ الْبَانِيَانِ لِدَارٍ وَاحِدَةٍ، وَكَذَلِكَ الْغَارِسَانِ لِشَجَرَةٍ وَاحِدَةٍ، وَكَذَلِكَ كُلُّ آمِرَيْنِ بِمَأْمُورٍ وَاحِدٍ (٥) كَالطَّبِيبَيْنِ وَالْمُفْتِيَيْنِ، وَكَذَلِكَ الْخَيَّاطَانِ لِثَوْبٍ وَاحِدٍ. فَلَا يُتَصَوَّرُ فِي جَمِيعِ هَذِهِ الْمُشَارَكَاتِ اتِّفَاقُ اثْنَيْنِ، إِلَّا أَنْ يَكُونَ أَحَدُهُمَا فَوْقَ الْآخَرِ، وَأَنْ يَكُونَ (٦) لَهُمَا ثَالِثٌ فَوْقَهُمَا، وَذَلِكَ لِأَنَّ فِعْلَ كُلِّ وَاحِدٍ (٧) مِنْهُمَا إِذَا كَانَ مَشْرُوطًا بِفِعْلِ الْآخَرِ لَمْ يَرِدْ هَذَا وَلَمْ يَأْمُرْ وَلَمْ يَفْعَلْ حَتَّى يُرِيدَ هَذَا وَيَأْمُرَ وَيَفْعَلَ الْآخَرُ (٨) كَذَلِكَ، فَلَا يُرِيدُ وَاحِدٌ مِنْهُمَا وَلَا يَأْمُرُ وَلَا يَفْعَلُ، فَلَا (٩) يَفْعَلَانِ شَيْئًا. فَاشْتِرَاكُ اثْنَيْنِ مُتَكَافِئَيْنِ لَيْسَ فَوْقَهُمَا ثَالِثٌ مُمْتَنِعٌ، وَإِذَا اشْتَرَكَ شَرِيكَانِ
(١) ن، م: وَلَا لَهُمَا ثَالِثٌ. (٢) م: طَيَّافَانَ، ب: صَانِعَانِ، وَسَقَطَتِ الْكَلِمَةُ مِنْ (أ) . (٣) ن، م: وَاحِدٍ. (٤) ن، م، أ: لَمْ يَكُنْ ذَلِكَ. (٥) م: آمِرٍ بِأَمْرٍ وَاحِدٍ، ن: آمِرَيْنِ بِأَمْرٍ وَاحِدٍ، أ: آمِرَيْنِ بِمَا هُوَ وَاحِدٌ، ب: آمِرَيْنِ لِمَأْمُورٍ وَاحِدٍ. (٦) ب فَقَطْ: أَوْ يَكُونَ. (٧) وَاحِدٍ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٨) الْآخَرُ: كَذَا فِي (أ) فَقَطْ، وَفِي سَائِرِ النُّسَخِ: وَالْآخَرُ. (٩) ع: وَلَا.

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