Minhaj as-SunnahIbn Taimiya

brought into existence through the other alone. If, alternatively, the two shared and cooperated in the act, then, if the action of each (1) of them were independent of the action of the other, each god would necessarily take away what he had created. What was produced by one would thus be distinct [from what was produced by the other] (2) and would have no need to be connected to it. Yet that is not the case. Rather, the entire universe is interconnected: one thing is created from another, and another [is created] from yet another (3); one needs the other in one respect, while the other needs the first in another. Nothing in the universe is brought to completion without [some other part of it] (4).

This shows that the entire universe is in need of something beyond itself because of the dependency inherent in it. It also shows that no act within it is the act of two agents; rather, all of it is dependent upon one alone.

The starless sphere, which is the highest of the spheres, contains all the other spheres within it. The elements, generated beings, and spheres move with motions differing from [opposed to] (5) the motion of the ninth sphere. Its motion therefore cannot be the cause of those motions that run counter to its own by proceeding in (6) another direction. The most that may be said (7) is that it causes the eastward motion; as for the westward motions, they run contrary to the direction of its motion, so it cannot be their cause. [This] (8) is among the points these people concede (9).

(1) “One” is omitted from A and B. (2) The text between brackets is omitted from N only. (3) A and B read: “This is created from this, this from this, and this from this.” (4) B reads: “Nothing pertaining to anything in the universe is completed except through something else.” (5) “Opposed” is omitted from N only. (6) A and B read: “along.” (7) A and B read: “what.” (8) “And this” is omitted from N only. (9) Ibn Taymiyya’s discussion of the starless sphere, the other spheres contained within it, and their motions relates to the philosophers’ doctrine known as the theory of emanation, procession, or the ten intellects. See the philosophers’ discussion in al-Kindī, *The Philosophical Epistles*, 1:238–261; al-Fārābī, *Opinions of the People of the Virtuous City*, pp. 24–25 (Maktabat al-Husayn ed., 1368/1948); Ibn Sīnā, *al-Najāt* (Deliverance), 3:448–455; and *al-Shifāʾ* (The Healing), Metaphysics, 2:393–409.
وُجِدَ بِالْآخَرِ وَحْدَهُ، وَإِنْ كَانَا مُتَشَارِكَيْنِ مُتَعَاوِنَيْنِ، فَإِنْ كَانَ فِعْلُ كُلِّ وَاحِدٍ (١) مِنْهُمَا مُسْتَغْنِيًا عَنْ فِعْلِ الْآخَرِ وَجَبَ أَنْ يَذْهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ، فَتَمَيَّزَ مَفْعُولُ هَذَا [عَنْ مَفْعُولِ هَذَا] (٢) ، وَلَا يَحْتَاجُ إِلَى الِارْتِبَاطِ بِهِ، وَلَيْسَ الْأَمْرُ كَذَلِكَ، بَلِ الْعَالَمُ كُلُّهُ مُتَعَلِّقٌ بَعْضُهُ بِبَعْضٍ، هَذَا مَخْلُوقٌ مِنْ هَذَا وَهَذَا [مَخْلُوقٌ] مِنْ هَذَا (٣) ، وَهَذَا مُحْتَاجٌ إِلَى هَذَا مِنْ جِهَةِ كَذَا، وَهَذَا مُحْتَاجٌ إِلَى هَذَا مِنْ جِهَةِ كَذَا، لَا يَتِمُّ شَيْءٌ مِنْ أُمُورِ الْعَالَمِ إِلَّا بِشَيْءٍ [آخَرَ مِنْهُ] (٤) . وَهَذَا يَدُلُّ عَلَى أَنَّ الْعَالَمَ كُلَّهُ فَقِيرٌ إِلَى غَيْرِهِ لِمَا فِيهِ مِنَ الْحَاجَةِ، وَيَدُلُّ عَلَى أَنَّهُ لَيْسَ فِيهِ فِعْلٌ لِاثْنَيْنِ، بَلْ كُلُّهُ مُفْتَقِرٌ إِلَى وَاحِدٍ. فَالْفَلَكُ الْأَطْلَسُ الَّذِي هُوَ أَعْلَى الْأَفْلَاكِ فِي جَوْفِهِ سَائِرُ الْأَفْلَاكِ، وَالْعَنَاصِرُ وَالْمُوَلَّدَاتُ وَالْأَفْلَاكُ مُتَحَرِّكَاتٌ بِحَرَكَاتٍ مُخْتَلِفَةٍ [مُخَالِفَةٍ] (٥) لِحَرَكَةِ التَّاسِعِ، فَلَا يَجُوزُ أَنْ تَكُونَ حَرَكَتُهُ هِيَ سَبَبَ تِلْكَ الْحَرَكَاتِ الْمُخَالِفَةِ لِحَرَكَتِهِ إِلَى (٦) جِهَةٍ أُخْرَى أَكْثَرَ مِمَّا (٧) يُقَالُ: إِنَّ الْحَرَكَةَ الشَّرْقِيَّةَ هُوَ سَبَبُهَا، وَأَمَّا الْحَرَكَاتُ الْغَرْبِيَّةُ فَهِيَ مُضَادَّةٌ لِجِهَةِ حَرَكَتِهِ، فَلَا يَكُونُ هُوَ سَبَبَهَا، [وَهَذَا] (٨) مِمَّا يُسَلِّمُهُ هَؤُلَاءِ (٩)
(١) وَاحِدٍ: سَاقِطَةٌ مِنْ (أ) ، (ب) . (٢) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) فَقَطْ. (٣) أ، ب: هَذَا مَخْلُوقٌ مِنْ هَذَا، وَهَذَا مِنْ هَذَا، وَهَذَا مِنْ هَذَا. (٤) ب: لَا يَتِمُّ شَيْءٌ مِنْ أُمُورِ شَيْءٍ مِنَ الْعَالَمِ إِلَّا بِشَيْءٍ. (٥) مُخَالِفَةٍ: سَاقِطَةٌ مِنْ (ن) فَقَطْ. (٦) أ، ب: عَلَى. (٧) أ، ب: مَا. (٨) وَهَذَا: سَاقِطَةٌ مِنْ (ن) فَقَطْ. (٩) كَلَامُ ابْنِ تَيْمِيَّةَ عَنْ فَلْكِ الْأَطْلَسِ وَسَائِرِ الْأَفْلَاكِ الَّتِي فِي جَوْفِهِ وَحَرَكَاتِ الْأَفْلَاكِ مُتَّصِلٌ بِنَظَرِيَّةِ الْفَلَاسِفَةِ الْمَعْرُوفَةِ بِنَظَرِيَّةِ الْفَيْضِ أَوِ الصُّدُورِ أَوِ الْعُقُولِ الْعَشَرَةِ. انْظُرْ كَلَامَ الْفَلَاسِفَةِ عَنْهَا فِي: رَسَائِلِ الْكِنْدِيِّ الْفَلْسَفِيَّةِ ١/٢٣٨ - ٢٦١ ; الْفَارَابِيِّ: آرَاءِ أَهْلِ الْمَدِينَةِ الْفَاضِلَةِ، ص ٢٤ - ٢٥ (ط. مَكْتَبَةِ الْحُسَيْنِ، ١٣٦٨/١٩٤٨) ; ابْنِ سِينَا: النَّجَاةِ، ٣/٤٤٨ - ٤٥٥ ; الشِّفَاءِ، قِسْمِ الْإِلَهِيَّاتِ ٢/٣٩٣ - ٤٠٩.

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