Therefore...

Therefore, the problem is to give a correct and suitable conception of God through the fundamental reality of existence and its analogical gradation and copulative and independent existences and possible poverty in caused beings and so on. After these presentational surveys there is no problem in having a judgment about its existence that had been made clear through previous presentations.

That is why some Muslim philosophers believe that4 "The problem of proving the existence of God lies at the level of presentation, not of judgment. In other words, what is difficult is for the mind to have a correct presentation of that conception; when it reaches this purpose its judgment will be easy. This contrasts to in other types of knowledge where the presentation of the meanings and conceptions is easy, but the difficulty is in the judgment and affirmation.

In the ontological arguments the proposition that must be proved is: "God or necessary existence exists", but in the Seddiqin Argument the proposition to be affirmed or proved is: "The pure existence or reality is God and others are His representations." It means a conversion in the proposition, where the subject and the predicate have changed their places.

3- The purpose of those scholars who developed Seddiqin Arguments was not only to present an argument for proving the existence of God, but also to give a suitable view of the relation between Him and His creatures. This relation is not a "categorical one" that stands on two sides like the relation between subject and predicate which are two different things, but an "illuminative relation" that stands on one side, the other side being only this relation.

According to ontological and cosmological arguments, God is a necessary existence that must exist necessarily; other existent beings are contingent existences whose existence depends on that necessary existence. In this view there are two kinds of being: one of which depends on the other; this is a categorical relation. But, In the Seddiqin Argument this relation is an illuminative one.

We explained previously in the section "the types of existence” the difference between "independent existence" and "copulative existence". It is said that the relation between cause (not preparatory cause) and its caused is a copulative one, and that the caused is not a being that needs a cause but is just need.