Minhaj as-Sunnah - Ibn Taimiya - (1/430)

Minhaj as-SunnahIbn Taimiya

Likewise, if it is said, “This aggregate amounts to one-tenth of an ūqiyya, a nashsh (1), or an istār (2),” it does not follow that every constituent part (3) amounts to one-tenth of an ūqiyya, a nashsh, or an istār (4). For the aggregate arose through the parts being joined to one another, whereas this state of aggregation is not present (5) in the individual parts.

This differs from the case in which it is said (6), “Every constituent part is either nonexistent, existent, possible, necessary, or impossible.” The aggregate must likewise be either nonexistent, existent, possible, necessary, or impossible.

Likewise, if you say, “Every one of the Zanj is black,” it must be either nonexistent, existent, possible, necessary, or impossible.

Likewise, if you say, “Every one of the Zanj is black,” the aggregate must be black. For joining an existent to another existent does not cause it to cease being existent; joining a nonexistent to another nonexistent does not take it out of nonexistence (7); and joining that which is possible in itself or impossible in itself to another of its kind does not cause it to cease being possible in itself or impossible in itself, respectively.

This is unlike that which is impossible in itself (8) only when taken in isolation, but which, through conjunction, becomes—

(1) N, M, and A read: “or a house,” which is incorrect. Al-Lisān states: “A *nashsh* is a weight equivalent to a date-stone measure of gold. It is also said to weigh twenty dirhams.” (2) N, M, and A read: “or a human being,” which is incorrect. Al-Lisān states: “An *istār* is also a weight of four and a half *mithqāls*; its plural is *asātīr*.” (3) The phrase “every constituent part” is omitted from A and B. (4) B reads: “that one-tenth of an *ūqiyya* should be among its parts, but neither a *nashsh* nor an *istār*”; A reads: “that among its parts there should be ten, but no dome, house, or human being”; N and M read: “that every constituent part should be ten, and neither a thing, an *ūqiyya*, nor a human being.” I hope that the reading I have adopted is correct. (5) N and M read: “is not existent.” (6) A and B read: “if you say.” (7) N and M read: “from the nonexistent.” (8) “In itself” is omitted from A and B.

وَكَذَلِكَ إِذَا قِيلَ: هَذَا الْمَجْمُوعُ عُشْرُ أُوقِيَّةٍ أَوْ نَشٌّ (١) أَوْ إِسْتَارٌ (٢) ، لَمْ يَلْزَمْ أَنْ يَكُونَ كُلُّ جُزْءٍ (٣) مِنْ أَجْزَائِهِ عُشْرَ أُوقِيَّةٍ وَلَا نَشًّا وَلَا إِسْتَارًا (٤) ؛ لِأَنَّ الْمَجْمُوعَ حَصَلَ بِانْضِمَامِ الْأَجْزَاءِ بَعْضِهَا إِلَى بَعْضٍ، وَالِاجْتِمَاعُ لَيْسَ مَوْجُودًا (٥) لِلْأَفْرَادِ. وَهَذَا بِخِلَافِ مَا إِذَا قِيلَ (٦) : كُلُّ جُزْءٍ مِنَ الْأَجْزَاءِ مَعْدُومٌ أَوْ مَوْجُودٌ أَوْ مُمْكِنٌ أَوْ وَاجِبٌ أَوْ مُمْتَنَعٌ، فَإِنَّهُ يَجِبُ فِي الْمَجْمُوعِ أَنْ يَكُونَ مَعْدُومًا أَوْ مَوْجُودًا أَوْ مُمْكِنًا أَوْ وَاجِبًا أَوْ مُمْتَنَعًا، وَكَذَلِكَ إِذَا قُلْتَ: كُلُّ وَاحِدٍ مِنَ الزِّنْجِ أَسْوَدُ، فَإِنَّهُ يَجِبُ أَنْ يَكُونَ مَعْدُومًا أَوْ مَوْجُودًا أَوْ مُمْكِنًا أَوْ وَاجِبًا أَوْ مُمْتَنَعًا، وَكَذَلِكَ إِذَا قُلْتَ: كُلُّ وَاحِدٍ مِنَ الزِّنْجِ أَسْوَدُ، فَإِنَّهُ يَجِبُ أَنْ يَكُونَ الْمَجْمُوعُ سُودًا؛ لِأَنَّ اقْتِرَانَ الْمَوْجُودِ بِالْمَوْجُودِ لَا يُخْرِجُهُ عَنْ كَوْنِهِ مَوْجُودًا، وَاقْتِرَانُ الْمَعْدُومِ بِالْمَعْدُومِ لَا يُخْرِجُهُ عَنِ الْعَدَمِ (٧) ، وَاقْتِرَانُ الْمُمْكِنِ لِذَاتِهِ وَالْمُمْتَنَعِ لِذَاتِهِ بِنَظِيرِهِ لَا يُخْرِجُهُ عَنْ كَوْنِهِ مُمْكِنًا لِذَاتِهِ وَمُمْتَنَعًا لِذَاتِهِ. بِخِلَافِ مَا لَا يَكُونُ مُمْتَنَعًا لِذَاتِهِ (٨) إِلَّا إِذَا انْفَرَدَ وَهُوَ بِالِاقْتِرَانِ يَصِيرُ

(١) ن، م، ا: أَوْ بَيْتٌ، وَهُوَ خَطَأٌ. وَفِي اللِّسَانِ: النَّشُّ: وَزْنُ نَوَاةٍ مِنْ ذَهَبٍ. وَقِيلَ هُوَ وَزْنُ عِشْرِينَ دِرْهَمًا. (٢) ن، م، ا: أَوْ إِنْسَانٌ، وَهُوَ خَطَأٌ. وَفِي اللِّسَانِ: الْإِسْتَارُ أَيْضًا وَزْنُ أَرْبَعَةِ مَثَاقِيلَ وَنِصْفٍ، وَالْجَمْعُ: الْأَسَاتِيرُ. (٣) عِبَارَةُ " كُلُّ جُزْءٍ " سَاقِطَةٌ مِنْ (ا) ، (ب) . (٤) ب: أَنْ يَكُونَ مِنْ أَجْزَائِهِ عُشْرُ أُوقِيَّةٍ وَلَا نَشٌّ وَلَا إِسْتَارٌ؛ ا: أَنْ يَكُونَ مِنْ أَجْزَائِهِ عَشَرَةٌ وَلَا قُبَّةً وَلَا بَيْتًا وَلَا إِنْسَانًا؛ ن، م: أَنْ يَكُونَ كُلُّ جُزْءٍ مِنَ الْأَجْزَاءِ عَشَرَةٌ وَلَا شَيْئًا وَلَا أُوقِيَّةً وَلَا إِنْسَانًا؛ وَأَرْجُو أَنْ يَكُونَ الصَّوَابُ مَا أَثْبَتُّهُ. (٥) ن، م: لَيْسَ بِمَوْجُودٍ. (٦) ا، ب: إِذَا قُلْتُ. (٧) ن، م: عَنِ الْمَعْدُومِ. (٨) لِذَاتِهِ: سَاقِطَةٌ مِنْ (ا) ، (ب) .