God, the Absolute or Pure Good

"GOD, THE ABSOLUTE OR PURE GOOD"

God, the Necessary Existent, is either Absolute or Pure Good [khayr e mehaz], Absolute or Pure Evil [sharr e mehaz] or a composite [murakkab] of Good and Evil. Now evil [sharr] is described as a negation of good and as such has no independent and entified external reality, but can only exist accidentally as a negation or a privation of goodness [khayr] such as darkness [zulmah] which is the negation of light [nur] or death which is the negation of life [hayat], in other words evil is said to be a non-entity identified as non-being and is therefore synonymous with non-existence [adum]; therefore if the Necessary Existent is said to be Absolute or Pure Evil so such an assertion would be tantamount to equating the Divine Essence with Absolute-Non-existence [adum e matlaq] because evil as has been explained above is a negation of goodness and hence absolute-evil is the absolute or  complete negation of goodness, where the residue of this complete negation of goodness is nothingness and non-being [naisti]; therefore asserting the Divine Essence as being Pure Evil is the same as affirming it to be Absolute-Non-existence. Now that which is itself Absolute-Nothingness or Pure Evil cannot bestow something to another by virtue of the well-known principle that a thing cannot give to another what it lacks itself, hence if God is synonymous with Absolute-Nothingness, so it would be impossible for something to emanate [sudur] or issue forth from Absolute-Non-existence, or alternatively it would be impossible for Absolute-Non-existence which is Nothing, to give something to another and to act as the Existential-Cause [illat e tamm] for another existent [mawjud] simply because that which itself lacks existence cannot bestow it upon another, and also because Pure-Evil being Absolute Non-existence cannot function as an Existential-Cause in relation to anything, and consequentially the Divine Essence will not be able to bring anything into existence, but we know the consequent to be evidently false, because the Cosmos which is the effect and the act of the Divine exists, and hence the antecedent, namely that the Divine is Pure or Absolute Evil, must also be false. The effects that emanate from the Divine, exist, and in so far as they exist they are good, but nothing good can emanate from Pure-Evil since it is the opposite of good, it therefore follows that the Origin and Source of all goodness cannot itself be devoid of goodness, and that which is not devoid of goodness cannot be Absolute or Pure Evil.

Now since the Necessary Being is not purely evil as has been demonstrated but nevertheless it exists, it therefore follows that it must either be Absolutely-Good or a composite of good and evil, because that which is not purely-evil but nevertheless exists, cannot escape being either Absolutely-Good or a good-evil composite. Now every true composite has actual parts because a composite that has no parts would be contradictory; every composite is dependent upon its parts for constituting itself, and the individual parts are in turn dependent upon each other for constituting the whole and therefore cannot be necessary in themselves because had any one of these parts or all of them been necessary in themselves so they would not have been dependent upon the other parts for constituting the whole and would have been sufficient for effecting the composition without any assistance from the other parts; this is because that which is said to be necessary in itself must be so from the aspect of every perfection including the aspect of independence, and since each of the individual parts is dependent upon the others therefore none of these parts can be essentially-necessary and hence must be essentially-contingent, and that which is dependent upon a contingent must itself also be contingent and therefore God will also be contingent and not Necessary in itself, which is inadmissible. This therefore demonstrates the impossibility of God being a composite of good and evil, because if He were to be a composite of good and evil so He would be essentially-contingent as has been proven, and that which is essentially-contingent cannot simultaneously be Necessary in Itself as that would lead to the conjunction of contraries which is impossible; hence consequently God cannot be a good-evil composite, and therefore must necessarily be Absolutely-Good.