Minhaj as-SunnahIbn Taimiya

other than the one who created what (1) he needs. Thus, the one who created the material from which he was formed—such as his parents’ generative fluid and his mother’s blood—is the one who created him. The one who created the air he breathes and the water he drinks is likewise the one who created him. For [if] (2) the creator of those things were other than his creator, and they were two creators, each independent of the other in his action and product, this would be impossible. A human being needs both the material from which he is formed and the provision that sustains him. If the creator of his material and provision were other than his creator, the product of either could not be independent of the product of the other.

It [thereby] (3) becomes clear that the world cannot have two agents, the product of each being independent of the product of the other, as the Most High says:

{Allah has never had any offspring, nor has there ever been any god alongside Him. Otherwise, each god would have taken away what he had created.}

[Surah The Believers: 91].

It is also impossible (4) for them both to act independently, since that would entail combining two contradictories. Nor can they be mutually assisting partners, as occurs among created beings that cooperate in bringing things into being. For in that case, neither could act except with the other’s assistance. Such assistance is itself an act that can arise only through his power—indeed, through [his knowledge] (5) and will as well. Thus, this one cannot assist that one unless that one assists this one; nor can that one (6) assist this one unless this one assists that one. Consequently, neither would this one assist that one, nor the latter—

(1) The phrase “created what” is omitted from B. A reads: “other than the one he does not need.” (2) “If” is omitted from N alone. (3) “Thereby” is omitted from N and M. (4) N alone reads: “and it is impossible.” (5) N and M read: “and through his action,” which is a textual corruption. (6) N and M read: “this one.”
الَّذِي خَلَقَهُ غَيْرَ الَّذِي خَلَقَ مَا (١) يَحْتَاجُ إِلَيْهِ، فَالَّذِي خَلَقَ مَادَّتَهُ كَمَنِيِّ الْأَبَوَيْنِ وَدَمِ الْأُمِّ هُوَ الَّذِي خَلَقَهُ، وَالَّذِي خَلَقَ الْهَوَاءَ الَّذِي يَسْتَنْشِقُهُ وَالْمَاءَ الَّذِي يَشْرَبُهُ هُوَ الَّذِي خَلَقَهُ ; لِأَنَّ خَالِقَ ذَلِكَ [لَوْ] (٢) كَانَ خَالِقًا غَيْرَ خَالِقِهِ، فَإِنْ كَانَا خَالِقَيْنِ كُلٌّ مِنْهُمَا مُسْتَغْنٍ عَنِ الْآخَرِ فِي فِعْلِهِ وَمَفْعُولِهِ، كَانَ ذَلِكَ مُمْتَنِعًا ; لِأَنَّ الْإِنْسَانَ مُحْتَاجٌ إِلَى الْمَادَّةِ وَالرِّزْقِ، فَلَوْ كَانَ خَالِقُ مَادَّتِهِ وَرِزْقِهِ غَيْرَ خَالِقِهِ، لَمْ يَكُنْ مَفْعُولُ أَحَدِهِمَا مُسْتَغْنِيًا عَنْ مَفْعُولِ الْآخَرِ. فَتَبَيَّنَ [بِذَلِكَ] (٣) أَنَّهُ يَمْتَنِعُ أَنْ يَكُونَ لِلْعَالَمِ فَاعِلَانِ، مَفْعُولُ كُلٍّ مِنْهُمَا مُسْتَغْنٍ عَنْ مَفْعُولِ الْآخَرِ، كَمَا قَالَ تَعَالَى: {مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذًا لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ} [سُورَةُ الْمُؤْمِنُونَ: ٩١] . وَيَمْتَنِعُ (٤) أَنْ يَكُونَا مُسْتَقِلَّيْنِ ; لِأَنَّهُ جَمْعٌ بَيْنَ النَّقِيضَيْنِ، وَيَمْتَنِعُ أَنْ يَكُونَا مُتَعَاوِنَيْنِ مُتَشَارِكَيْنِ، كَمَا يُوجَدُ ذَلِكَ فِي الْمَخْلُوقِينَ يَتَعَاوَنُونَ عَلَى الْمَفْعُولَاتِ ; لِأَنَّهُ حِينَئِذٍ لَا يَكُونُ أَحَدُهُمَا فَاعِلًا إِلَّا بِإِعَانَةِ الْآخَرِ لَهُ، وَإِعَانَتُهُ فِعْلٌ مِنْهُ لَا يَحْصُلُ إِلَّا بِقُدْرَتِهِ، بَلْ [وَبِعِلْمِهِ] (٥) وَإِرَادَتِهِ، فَلَا يَكُونُ هَذَا مُعِينًا لِذَاكَ حَتَّى يَكُونَ ذَاكَ مُعِينًا لِهَذَا، وَلَا يَكُونُ ذَاكَ (٦) مُعِينًا لِهَذَا حَتَّى يَكُونَ هَذَا مُعِينًا لِذَاكَ ; وَحِينَئِذٍ لَا يَكُونُ هَذَا مُعِينًا لِذَاكَ وَلَا ذَاكَ
(١) عِبَارَةُ " خَلْقَ مَا ": سَاقِطَةٌ مِنْ (ب) وَفِي (أ) : غَيْرَ الَّذِي مَا يَحْتَاجُ إِلَيْهِ. (٢) لَوْ: سَاقِطَةٌ مِنْ (ن) فَقَطْ. (٣) بِذَلِكَ: سَاقِطَةٌ مِنْ (ن) ، (م) . (٤) ن (فَقَطْ) : وَمُمْتَنِعٌ. (٥) ن، م: وَبِعَمَلِهِ، وَهُوَ تَحْرِيفٌ. (٦) ن، م: هَذَا.

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