Since other criticisms are studied indirectly during...

Since other criticisms are studied indirectly during explanation of the foundations of Seddiqin Argument, they were not examined later but could be part of another larger study of this argument afterwards. The Seddiqin Argument was not originally an attempt to prove that God, as that which most people conceive, exists, but is an attempt to transcend our perception to the real meaning of God that according to Mulla Sadra is nothing but the pure truth of existence.

The difficulty in proving the existence of God is not in affirming the proposition “God exists” but in having a good knowledge and conception about Him. The negation of His existence is because of weakness not in the argumentation but in the conception of His nature.

Avicenna said in his Logic: “all thanks belong to God that whoever denies Him [does not deny Him but] of course denies what he has conceived.” When one has a good transcendent perception from God it is equal to affirming His existence. I think Mulla Sadra reached this view because of some hints from Islamic thought about this matter in the Quran and some prayers quoted from the prophet Mohammed and his relatives. In one of these prayers it is said: “...

How can it be demonstrated for You [God] by what is not but need in existence to You? Does any other than You have any appearance that You do not have, so that it can make You appear? When did You disappear so that You need a reason that denote You? And when did You go out of sight so that some effects can be what cause us to reach to You?

...” Therefore, the arguments which use some effects or special facts in the universe to reach to God do not have enough power to give us a good conception about God who must be clearer than those effects. In the light of this view, Mulla Sadra introduced his Seddiqin Argument which arises from most evident facts in the world, i.e., existence (or reality in Tabatabaii’s view).

What he did was to give not a demonstration, but a good survey of the reality of existence that refers firstly to God then to other things. In this survey, he founded his philosophy on the fundamental reality of existence and its circumstances. In my research I introduced only a brief survey of the results of this view in his philosophy.

The fundamental reality of existence has also other consequences in other philosophical matters like the reality of time and the substantial movement in the world.