In short...

In short, one may say that it commits the fallacy of begging the question for in some stages Sadra proceeds in a manner as if he already has presupposed a non-existential nature for evils.

For example, he says that it is impossible for an object to be evil for itself since "the existence of an object cannot require its nonexistence or privation of one of its perfections." It seems that this requirement itself is based on an assumption about evil being necessarily linked to some kinds of nonexistence, but this assumption is what the argument seeks to establish. If this objection is…