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Shiavault - a Vault of Shia Islamic Books Mulla Sadra's Seddiqin Argument For the Existence of God Chapter II: The Seddiqin Argument Explanation of the argument As mentioned in the beginning of this research, the Seddiqin argument in Mulla Sadra's view has some philosophical foundations which should be known for an understanding of this argument. In the previous chapter these foundations were explained in detail.

Now, in order to propose the argument these foundations will be repeated in brief: 1- Existence has both a notion in the mind and a deepest reality in the external world. The deepest reality and the truth of existence is the most apparent, because it is not other than appearance, and others have their appearance and reality by it. But, the essence of the reality of existence is in the extremity of hidden-ness. Since its deepest reality is external, it cannot be grasped by mind.

In this argument the truth and reality of existence is considered, not its notion which is different from its reality. 2- There is only existence (its truth not its concept) in the external world. By observing the limitations of existence and its boundaries with non-existence1 our mind makes some concepts of things that are different from each other which these concepts are quiddities.

Therefore, what is fundamentally real is existence; quiddity is mentally posited as that which has existence only figuratively. The fundamental reality of existence is the main basis of this argument. 3- The reality of existence is one in all beings; in different beings there is not different truth, but all refer to the one truth. Simultaneously, there are multiple beings that have multiplicity in this reality of existence.

Since there is nothing in reality other than the truth of existence, so the unifying factor is the same as the distinguishing factor; both are existence. The reality of existence is "one" at the same time that it is "many"; it has unity in multiplicity and multiplicity in unity. So, differences of existence are due to intensity and weakness, to perfection and imperfection, or to priority and posteriority.

In fact, intensity and weakness are only about degrees of one truth in which the unifying factor is the same as the distinguishing factor. This view is called "analogical gradation"; therefore, the existence has analogical gradation in reality.