Minhaj as-SunnahIbn Taimiya

of nonexistence. Thus, aggregating possible things that are nonexistent (* does not make them existent. Rather, their dependence upon an agent when aggregated *) (1), (2) is greater than when they are separate (3). This has been discussed at length elsewhere.

[The Proofs of Those Who Hold an Endless Succession of Temporal Events to Be Impossible, and the Response to Them]

The principal basis of those who hold an endless succession of temporal events to be impossible is the argument from superposition, comparison (4), and alignment, which entails a disparity between the two series. They then say:

(5) “Disparity within that which is endless is (* impossible. For example, they posit the events extending from [the time of] (6) the Hijra endlessly *) (7) into the future or the past, and likewise the events extending from the time of the Flood endlessly [as well] (8). They then compare the two series and say: If they are equal (9), it follows that the greater is equal to the lesser, which is impossible, since one exceeds the other by the events between the Flood and the Hijra. If they differ in magnitude, it follows that there is disparity within that which is endless, and this is impossible.”

Those among the adherents of hadith, dialectical theology, and philosophy who disputed them rejected this premise and said: “We do not concede that the occurrence of such a disparity [therein] is—”

(1) N, A: “the aggregation of the two.” (2) The text between the asterisks is omitted from M. (3) A only: “the separation of the two.” (4) N, M: “and parallel alignment.” (5) N: “we say”; M: “he says.” (6) “Time” is omitted from N. (7) The text between the asterisks is omitted from M. (8) “Also” is an addition in A and B. (9) N, A, B: “the two are equal.”
عَنِ الْعَدَمِ. فَاجْتِمَاعُ الْمَعْدُومَاتِ الْمُمْكِنَةِ (* لَا يَجْعَلُهَا مَوْجُودَةً، بَلْ مَا فِيهَا مِنَ الِافْتِقَارِ إِلَى الْفَاعِلِ حَاصِلٌ عِنْدَ اجْتِمَاعِهَا *) (١) ، (٢) أَعْظَمُ مِنْ حُصُولِهِ عِنْدَ افْتِرَاقِهَا (٣) ، وَقَدْ بُسِطَ الْكَلَامُ عَلَى هَذَا فِي غَيْرِ هَذَا الْمَوْضِعِ. [أدلة القائلين بامتناع ما لا نهاية له من الحوادث والرد عليهم] وَعُمْدَةُ مَنْ يَقُولُ بِامْتِنَاعِ مَا لَا نِهَايَةَ لَهُ مِنَ الْحَوَادِثِ، إِنَّمَا هِيَ دَلِيلُ التَّطْبِيقِ وَالْمُوَازَنَةِ (٤) وَالْمُسَامَتَةِ الْمُقْتَضِي تَفَاوُتَ الْجُمْلَتَيْنِ، ثُمَّ يَقُولُونَ: (٥) وَالتَّفَاوُتُ فِيمَا لَا يَتَنَاهَى (* مُحَالٌ، مِثَالُ ذَلِكَ أَنْ يُقَدِّرُوا الْحَوَادِثَ مِنْ [زَمَنِ] (٦) الْهِجْرَةِ إِلَى مَا لَا يَتَنَاهَى *) (٧) فِي الْمُسْتَقْبَلِ أَوِ الْمَاضِي، وَالْحَوَادِثُ مِنْ زَمَنِ الطُّوفَانِ إِلَى مَا لَا يَتَنَاهَى [أَيْضًا] (٨) ثُمَّ يُوَازِنُونَ الْجُمْلَتَيْنِ، فَيَقُولُونَ: إِنْ تَسَاوَتَا (٩) لَزِمَ أَنْ يَكُونَ الزَّائِدُ كَالنَّاقِصِ، وَهَذَا مُمْتَنَعٌ، فَإِنَّ إِحْدَاهُمَا زَائِدَةٌ عَلَى الْأُخْرَى بِمَا بَيْنَ الطُّوفَانِ وَالْهِجْرَةِ، وَإِنْ تَفَاضَلَتَا لَزِمَ أَنْ يَكُونَ فِيمَا لَا يَتَنَاهَى تَفَاضُلٌ، وَهُوَ مُمْتَنَعٌ. وَالَّذِينَ نَازَعُوهُمْ مِنْ أَهْلِ الْحَدِيثِ وَالْكَلَامِ وَالْفَلْسَفَةِ مَنَعُوا هَذِهِ الْمُقَدِّمَةَ، وَقَالُوا: لَا نُسَلِّمُ أَنَّ حُصُولَ مِثْلِ هَذَا التَّفَاضُلِ [فِي ذَلِكَ]
(١) ن، ا: اجْتِمَاعِهِمَا. (٢) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٣) ا (فَقَطْ) : افْتِرَاقِهِمَا. (٤) ن، م: وَالْمُوَازَاةِ. (٥) ن: نَقُولُ؛ م: يَقُولُ. (٦) زَمَنِ: سَاقِطَةٌ مِنْ (ن) . (٧) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٨) أَيْضًا: زِيَادَةٌ فِي (ا) ، (ب) . (٩) ن، ا، ب: تَسَاوَيَا.

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