Early Writings — Page 14
14 THE would be that we say that to bring something into being or grant it existence based on one's own power is an excellence, and that all excellences are possessed by the Perfect and Necessary Being. The conclusion, therefore, is that God also possesses the excel- lence of bringing into existence. Proof of the validity of the minor premise, i. e. that it is an excellence to create something based on one's own power, is that if its opposite were true, i. e. to be una- ble to create anything by one's own power until and unless some foreign substance comes to one's aid and support, would prove to be an extreme defect. For, if we were to suppose for a moment that the available substance had all been exhausted on one thing or another, we also have to suppose that God was now absolutely unable to create anything further. To ascribe such a flaw to the Infinite and All-Powerful God would be tantamount to the very denial of His divinity. In addition, it has been proved with ample evidence in the- ology that in order for the Self-Existent being to be established as God, it is necessary for Him to comprehend all excellences. In other words, no excellence that the mind can fathom or con- ceive can be absent from the perfect being of God. Hence, reason demands that the excellence of God's divinity lies in the excellence of every creation culminating in His being and this excellence not being undermined by the so-called eternity of created beings or the division of the One True Being into various partners. Moreover, aside from all these arguments and proofs, any pure- minded person can understand that any work that is superior in nature requires greater excellence to perform as opposed to work of lesser significance. So, while the joining of all the components of the universe together proves the excellence of God Almighty,