Abstract

Gödel’s formal version of the ontological argument sought to show that if the existence of a perfectly positive being is possible, it is necessary. Yet his proof became infamous for generating a “modal collapse,” the apparent conclusion that if God exists necessarily, then all facts must exist necessarily. This paper argues that the collapse arises not from Gödel’s logic but from an impoverished semantics of the “positive property.” By redefining positivity as rational perfection, the argument regains coherence without weakening its modal force. Through this refinement, the Gödelian structure yields a theism grounded in the invariance of reason: perfections such as wisdom, justice, and life are necessarily positive because their contraries are contradictions in rational evaluation. Necessary existence thus belongs uniquely to the being whose essence unites all rational perfections. Integrating this framework with Ibn Taymiyyah’s principle that every genuine perfection in creation belongs to the Creator in a higher and purer form, the paper shows that Gödel’s proof finds a natural completion in Qur’anic metaphysics, where contingency and necessity stand not in competition but in relation of dependence. The result is a reconstruction that avoids modal collapse, reconciles analytic logic with classical theism, and restores the ontological argument as an expression of reason’s own drive toward perfection.