Minhaj as-Sunnah - Ibn Taimiya - (1/440)

Minhaj as-SunnahIbn Taimiya

Likewise (1), if it is assumed that neither of them is capable of acting independently, but that each can act only with the other’s assistance, as is the case with created beings; or if it is said that each (2) of them can act independently provided the other steps aside and leaves him free to act—in all these cases, it necessarily follows that each one’s power can arise only through the other empowering him. This is impossible, for it constitutes circular dependence in causation—among agents and efficient causes (3). Circularity is impossible with respect to that by which an agent becomes fully capable of acting, just as it is impossible with respect to the agent’s own being. Power is a condition for action, so an agent can act only through power. (* Thus, if this one’s power could arise only through that one’s power (4), while that one’s (5) power could arise only through this one’s power *) (6), this would constitute an impossible circularity.

Likewise, if the being of that one could arise only through this one, while the being of this one could arise only through the being of that one (7), this would constitute an impossible circularity, since each would be the agent that brought the other into being. This differs from a case in which one necessarily accompanies the other or is a condition of it (8), while the agent that brought them about is distinct from both; that is possible, as was mentioned regarding fatherhood and sonship.

Likewise, one who wills one of two opposites on condition (9) that he does not will the contrary—

(1) A, B: “And likewise.” (2) B only: “each.” (3) A: “and causes and efficient [causes]”; B: “and causes and efficient causality.” (4) N, A: “this.” (5) N only: “this.” (6) The text between the asterisks is omitted from M. (7) N, M, A: “And the being of that one could arise only through the being of this one.” The correct reading is the one we have adopted from B. (8) A: “necessarily accompanying it and a condition of it”; B: “necessary for it and a condition of it.” (9) N only: “stipulates.”

وَكَذَا (١) إِذَا قُدِّرَ أَنَّهُ لَيْسَ وَاحِدٌ مِنْهُمَا قَادِرًا عَلَى الِاسْتِقْلَالِ، بَلْ لَا يَقْدِرُ إِلَّا بِمُعَاوَنَةِ الْآخَرِ كَمَا فِي الْمَخْلُوقِينَ، أَوْ قِيلَ: يُمْكِنُ كُلٌّ (٢) مِنْهُمَا الِاسْتِقْلَالَ بِشَرْطِ تَخْلِيَةِ الْآخَرِ بَيْنَهُ وَبَيْنَ الْفِعْلِ، فَفِي جَمِيعِ هَذِهِ الْأَقْسَامِ يَلْزَمُ أَنْ تَكُونَ قُدْرَةُ كُلٍّ مِنْهُمَا لَا تَحْصُلُ إِلَّا بِإِقْدَارِ الْآخَرِ لَهُ، وَهَذَا مُمْتَنَعٌ، فَإِنَّهُ مِنْ جِنْسِ الدَّوْرِ فِي الْمُؤَثِّرَاتِ فِي الْفَاعِلِينَ وَالْعِلَلِ الْفَاعِلَةِ (٣) . فَإِنَّ مَا بِهِ يَتِمُّ كَوْنُ الْفَاعِلِ فَاعِلًا يُمْتَنَعُ فِيهِ الدَّوْرُ، كَمَا يُمْتَنَعُ فِي ذَاتِ الْفَاعِلِ، وَالْقُدْرَةُ شَرْطٌ فِي الْفِعْلِ، فَلَا يَكُونُ الْفَاعِلُ فَاعِلًا إِلَّا بِالْقُدْرَةِ، (* فَإِذَا كَانَتْ قُدْرَةُ هَذَا لَا تَحْصُلُ إِلَّا بِقُدْرَةِ ذَاكَ (٤) ، وَقُدْرَةُ ذَاكَ (٥) لَا تَحْصُلُ إِلَّا بِقُدْرَةِ هَذَا *) (٦) كَانَ هَذَا دَوْرًا مُمْتَنَعًا. كَمَا أَنَّ ذَاتَ ذَاكَ إِذَا لَمْ تَحْصُلْ إِلَّا بِهَذَا، وَذَاتَ هَذَا لَمْ تَحْصُلْ إِلَّا بِذَاتِ ذَاكَ (٧) كَانَ هَذَا دَوْرًا مُمْتَنَعًا، إِذْ كَانَ كُلٌّ مِنْهُمَا هُوَ الْفَاعِلُ لِلْآخَرِ، بِخِلَافِ مَا إِذَا كَانَ مُلَازِمًا لَهُ أَوْ شَرْطًا فِيهِ (٨) وَالْفَاعِلُ غَيْرَهُمَا، فَإِنَّ هَذَا جَائِزٌ، كَمَا ذُكِرَ فِي الْأُبُوَّةِ وَالْبُنُوَّةِ. وَكَذَلِكَ الْوَاحِدُ الَّذِي يُرِيدُ أَحَدَ الضِّدَّيْنِ بِشَرْطِ (٩) أَنْ لَا يُرِيدَ الضِّدَّ

(١) ا، ب: وَهَكَذَا. (٢) ب (فَقَطْ) : كُلًّا. (٣) ا: وَالْعِلَلِ وَالْفَاعِلَةِ؛ ب: وَالْعِلَلِ وَالْفَاعِلِيَّةِ. (٤) ن، ا: هَذَا. (٥) ن (فَقَطْ) : هَذَا. (٦) مَا بَيْنَ النَّجْمَتَيْنِ سَاقِطٌ مِنْ (م) . (٧) ن، م، ا: وَذَاتُ ذَاكَ لَمْ تَحْصُلْ إِلَّا بِذَاتِ هَذَا. وَالصَّوَابُ مَا أَثْبَتْنَاهُ مِنْ (ب) . (٨) ا: مُلَازِمًا لَهُ وَشَرْطًا فِيهِ؛ ب: لَازِمًا لَهُ وَشَرْطًا فِيهِ. (٩) ن (فَقَطْ) : يُشْتَرَطُ.