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Mullā Ṣadrā’s philosophy has witnessed the rise of three approaches in its process of development: principiality of quiddity, principiality of existence based on graded unity, and principiality of existence based on individual unity. In the light of these three Sadrian philosophical approaches, the discussion of the ‘three modalities of being’ has undergone some fundamental changes. In conformity to the first approach, the source of division is quiddity, which is divided into ‘necessity, possibility, and impossibility’. At this level, possibility refers to quiddative possibility. In the second approach, the common three modalities are promoted to necessity and possibility. At this level, possibility refers to indigent and ontological possibility. In the third approach, the division evolves into a two-fold division of ‘truth and false’. The concept of truth in this approach shares the same meaning and references with the three other meanings of ‘truth’ in the third approach – priority of the truth, existence of truth, and true union - and bears a ‘paradigm and analogue’ relationship to the truth discussed in the mother of all propositions. In other words, the mother of all propositions is similar to Almighty Truth among all propositions. Almighty Truth is interpreted as the Highest Truth among all existents, and the principle of non-contradiction is interpreted as the truest of all sayings and the truest of all origins. All mentioned ‘truths’ can be propounded based on the principles of Mullā Ṣadrā’s third philosophical approach.

The principle of agency is the ontological foundation of Masha's philosophy and it seems that the interpretation of Sinavi's agential causation is in the existential relationship between all supreme principles and subaltern beings, such as the ontological relationship between the burden of transcendence and the system of creation and the existential relationship between the single human sou l. And its powers have been the influence of passage. The causality based on the causality between the causes and causal factors completely excludes the substantive relationship and the plurality of isolation between these objective facts and proves the doubt and existential difference between them. Of course, according to the macro-ontological rules of agency, it is necessary to have non-alien variables of cause and effect, and it makes supreme principles non-alien and non-alien from their causes and gives relational existence to the causes. In this way, the personal unity of the existence of the cause and the multiplicity of the quality of the effect cannot be proven in Sinavi's wisdom, but a kind of constructive unity, meaning the unity of existence and the existing multiplicity, can be found in some of the ontological topics such as theology and anthropology of him and his co-thinkers.

Mulla Sadra has experienced three philosophical journeys: the originality of nature, the originality of existence of gradational oneness and the originality of existence of personal oneness. These three journeys are the main principles of Transcendent Theosophy, and any kind of evolution in them leads to evolutions in minor issues. Due to the systematic connection of the issues, in the issue of the reality of science and various issues related to it, there should be evolutions that are proportional to the three mentioned journeys. According to the first journey of science, the science is from the category of accident and as a result, it is an essential affair, while according to the requirements of the second and third journey, the science has coexistence with existence. This transformation leads to transformation in many minor issues and creates fundamental differences. The issues of the first journey are more influenced by the non-existential view of the realities related to the subject of science, which is referred to as the foundation of qảvm in pre-Sadrai philosophy. In this article, due to the position and opportunity, we will address and analyze some important preliminary issues, which include: the position of discussion, the essential or existential nature of science, being nature or concept of science, the definition of science, the equivocality of names or commonality of meaning of science, being contiguous or analogous of science and the type of attribution proposed in science based on three philosophical journeys.

The concept of "abstraction" plays a crucial role in shaping perceptions and defining their boundaries and characteristics. This study explores the evolving meaning and function of abstraction within the context of three philosophical frameworks: the essential view, the principiality of being with a gradation unity approach, and the personal unity approach. In the essential view, abstraction entails separating from material aspects, thereby elucidating the emergence of triple perceptions, various forms of rationality, and the negation of perceptual additions. In the principiality of being with a gradation unity approach, perception is seen as existential and inseparable from the soul, progressing towards transcendence. Abstraction, in this context, involves transitioning from one order of existence to another, separating the perceiver from the perceived. Finally, in the personal unity of being, perception transforms into "appearance," and abstraction refers to the separation of this appearance from hidden or inferior appearances. Through these three perspectives, the process of abstraction moves from plurality towards unity and perception, ultimately converging with the perceptive appearance in the third paradigm.

One of the most important issues in Psychology is the unity or plurality of the human souls. The three views of specific unity, specific plurality and analogicity unity are the result of research by Muslim scholars on this issue. According to what exists as an official reading of Ibn Sina's philosophy, in works such as Shifaa, he raises the issue of the specific unity of human being and believes that the soul, which constitutes the essence and truth of all human beings, is a kind of It is one and only, and the difference between human beings is only in the accidents and the secondary perfections. However, in some of his statements, there is evidence that it can be said that Ibn Sina has expressed the different levels of the human souls in the form of two specific of contrast and analogicity unity. This article analyzes and critiques this issue in the framework of the principles of Sinavi wisdom and based on the  his words.

Contemporary models of "specific divine actions", mostly and regardless of differences, have shaken  with three metaphysical commitments, namely "The incompatibility of the divine act and the act of nature", "God's non-intervention" and also "the prescriptiveness of the laws of nature". What the following paper examines among these assumptions, is the first commitment or assumption. Neo-Thomism poses a serious challenge to the premises of incompatibilism within the frame of contemporary scientific theories and the only solution is to present alternative model. Nevertheless, the duality of nature and the supernatural as a common facet of  compatibilism and incompatibilism is a berrier to both models providing a plausible explanation. Although, neo-Thomism s argument about longitudinal God–nature relationship fails to meet all expectations and they are faced with the dilemma between Deism and the denial of non-divine agency. Breaking the ontological boundaries between nature and the supernatural, there seem to be a possible solution to the dilemma. It seems monistic approach of Sadra developed two systems of unity “Tashkiky” and “Shakhsi” can be a solution to this problem. Thus, this essay examines Sadra argument to address the problem arised by “compatibilism” approach.

This article is written in a descriptive-analytical method based on Mulla Sadra's principles.

In what follows, to address the issue by relying on Sadra s argument, firstly, double causality, causal closure and the difficulty of explanation of the supernatural effect on nature which makes difficult to explain “special divine action” in the frame of “compatibilism” approach, will be analysed. Sadra theory and Thomistic view have tried to solve the problem through rejecting causal duality, that is, they deny the adequacy of physical causes. The possibility of the supernatural effect on nature by excluding the ontological aspects between them is one of the significant components provided by this paper. Given the key role of the concept of “existence” and “essence” in Sadra and Thomistic view in explanation of the supernatural and nature, by appealing to different versions of Sadra s argument about “Asalat al-wujud” and Thomistic view, analysis of the relationships between these two concepts has been done. Finally, it is argued that the dualistic approach of Thomistic view and one of the version of “Asalat al-wujud” which is the identity of “existence” and “essence” fail to prove the possibility of the effect of the supernatural on nature. However, there are two other versions of “Asala al-wujud” can provide the solution to this problem.

What is suggested in this paper is only to show the power of Sadra s theory in breaking of the ontological boundaries between nature and Supernatural. Even two systems of “tashkiky unity” and “shakhsi unity” support this possibility. To solve the problem of “special divine action” through the breaking of the ontological aspects requires to be committed to components such as, the adequacy of the natural sciences, the laws of nature and noninterventionism commitment.

It is recognized by scholars that Mullā Sadrā has three philosophical journeys: Fundamentality of quiddity, Fundamentality of existence on gradational unite, and Fundamentality of existence on individual Unite; With this in mind, the issue of motion, an important issue in Sadra's wisdom, has changed as a result of these three journeys; In this regard, the belief of “Natural Motion” is commensurate with the first level, the belief of “Substantial Motion” is appropriate with the second level, and the belief of “Renewal of Likes” is commensurate with the third philosophical journey of Mullā Sadrā; Each of this three journeys has its requirements and causes the evolution of related issues. Addressing the above-mentioned issues, we have implicitly emphasized the longitudinal relationship between natural motion, substantial motion, and the renewal of the like, and their adherence to the longitudinal journey of Sadrā's wisdom.

This article examines the issue  of life  in Mulla Sadra’s Philosophy. To provide a comprehensive and accurate explanation, the Mulla Sadra’s analysis of life should be addressed with respect to his framework of philosophy and his existential attitude to the universe. Life in Sadra's philosophy is coextensive with existence and, so,  runs through everything. Life has an analogical gradation in its nature which has different manifestations at different levels; e.g., the mundane world is the manifestation of being and life at its lowest level. In Mulla Sadra's existential attitude toward the universe, the world is a manifestation of God and a nessecary stage of existence stages. The important principles of transcendental philosophy, such as the graded unity of existence and the intensified substantial motion, play an important role in explaining the nature of life in Mulla Sadra's view. This article explains the issue of life in the framework of two theories: “graded unity of being” and “pantheism” in Sadra's philosophy.

Mulla Sadra has experienced, in his works, three stages of philosophical journey: principality of quiddity, the principality of existence of gradational unity, and the principality of existence of personal unity. There must have been changes in the dependent discussions in proportion to these three stages of journey. Considering this change would resolve many issues related to Mulla Sadra's true view and the consistency or inconsistency of the doctrines inside Mulla Sadra's system. According to the present study, some views have been offered on 'time' based on the three journeys of Mulla Sadra, and in line with each journey, some evolutions have occurred regarding the time and the related discussions. These evolutions have been studied in the following spheres in three stages in the form of an intra-system comparative study. These spheres are as follows: definition of time; the essential or existential being of the time; the argument for proving the existence of time; the univocal or gradational nature of time; the direct cause of time; the running sphere of time, and their common and different points.

One of the epistemological innovations of Ḥakīm Gharawī Isfahānī entails his gnostic and intuitive approach in practice and theory. Based on the fundamental principles of the Transcendent Philosophy, Muḥaqqiq Isfahānī has proposed an innovative view regarding the levels of the determinations and manifestations of Almighty Truth. He emphasizes the “graded unity of existence” instead of the “individual unity of existence”, “copulative existence and illuminative relation” instead of “manifestations and epiphanies”, and “simple truth and pure existence” instead of “absoluteness of the source of division”. Ḥakīm Isfahānī introduces three specifications for the truth of existence: the “negatively conditioned” level of non-existential limits or pure existence, the level of “non-conditioned” from contingent limits or holy blessing, and the level of “conditioned-by-something” in the sense of the act of Almighty Truth. This division is different from the related division in theoretical gnosis. In this study, the author initially analyzes the levels of manifestations in the view of Muḥaqqiq Isfahānī and then evaluates them.

This study discusses the problem of death based on Mullā Ṣadrā’s two systems of graded and individual unities of existence and intends to explain death relying on anthropological principles. The most important of such principles include Man’s multi-dimensional nature, ontological gradedness, corporeal origination of the soul and its spiritual subsistence, the problem of the soul and its relationship with the body, human stations, and being the manifestation of divine names. Mullā Ṣadrā divides death into three natural, premature, and voluntary types. In his view, the soul plays an active and key role in death. The main question of the present study is what the principles of the anthropology of death are in Mullā Ṣadrā’s view. He believes that death is an ontological affair in the sense of the soul’s voluntary, forceful, or generative desertion of the world of sensibles. In Mullā Ṣadrā’s two philosophical systems, death has two different faces; in his system of graded unity, it means severing the relationship with the body in the light of ontological gradedness and, in the system of individual unity, it means cutting the relationship with a name and joining another name in the light of various manifestations.

Allah had called Himself Samad in the Qur'an. In Arabic language, Samad means the All-Rich, the Eternal, the Everlasting, the Constant, the Impenetrable, and the Besought of all, altogether so that He leaves no room for any other. The contingent beings, however, are in terms of their multitude seen by the sense perception and the intellect. That how we can relate the Samadi existence of Allah to the multitude contingent beings is an issue dealt with by the theologians.     Different theories have been suggested such as, the personal unity of existence, the graded unity of existence, and the dichotomy of God and creatures. Having rationally demonstrated the mystics' theory of personal unity of existence, Mulla Sadra claims that he has accomplished theosophy and completed metaphysics. His explanation associates issues such as the compatibility and incompatibility of personal unity with the foundations of his transcendent philosophy, that whether his graded unity theory is identical with his personal unity or which the mystics claim, and that how far the rational arguments for personal unity are authentic. The examination of the above issues demonstrates that no room is left for Mulla Sadra but to embrace personal unity through the mystics' explanation.

One of the most significant issues in epistemology is to examine the graded or individual unity from many different angles. To begin with, it is to be mentioned that not only the theory of graded or individual unity has been proposed by Sardaian theosophy, but also by Avicenna and al-Suhrawardi’s schools of philosophy. The main pivot of the essay is to critically assess the philosophical issues under the graded or individual unity.   What has been discussed in this article are: the differences between the necessary being as the being “negatively conditioned” under graded unity and as the being "Almighty" none-conditioned as the source of division under individual unity, the system of causes and effects under graded unity and the system of states or being in a state under individual unity, putting forward the theory of necessity and contingency under graded unity and its rejection under individual unity, res and quasi res predication under graded unity and he-is-he predication under individual predication, and the like

AbstractSince, in accordance with the principles of analogical unity of existence doctrine, existence is a real original thing and is gradation in this real original existence; there are levels of existences that are original and real, their existence, in all. according to this, the fundamental question is that what are the insufficiencies of this theory? Can these insufficiencie be resolved on the basis of the principles of analogical unity of existence doctrine? Since this philosophical system, is face with challenging insufficiencies because is weak in explanation of gradation of species, horizontal gradation, absoluteness of God, description of all levels of existence to adjectives of perfection and existential. Of course, the insufficiencies of analogical unity of existence doctrine, can not be resolved on the principles of the same theory, just with its interpretation and explanation, by personal unity of existence doctrine. So, with put aside this theory, (as sadra did), replace of personal unity of existence doctrine, its philosophical explanation, a reconstruction of philosophical concepts in this theory, and the design of the new philosophical system; can be resolved this insufficiencies. Maybe the reason is that sadra, at the end of the second volume Asfar and in book of Igaz an-naimin( Awakening the sleepers), with put aside doctrine of analogical unity of existence, he paid in doctrine of personal unity of existence But be could not complete it. So, this research, it can be a small step towards the beginning of this large action.

The Existentialism Reading of Mulla Sadra's Anthropology
This article seeks to demonstrate how to extract the results of most fundumental principle of Transcendent Wisdom, mulla sadra, in anthropology show a new image from human identity . In this regard, the author , through analysis and explanation of the special view points that put Mulla Sadra in a different position compared to its predecessors , insists on the fact that all of the charm and rationality of this philosopher’s anthropological views is regard to the role of the authenticity of existence and essentialism reading of Mulla Sadra's anthropology is not attractive , not reasonable And not including something new and different ideas . The result of this approach is introducing human beings as having a unique and gradual identity that has two types of historical dynamics and substantial change caused by His theoretical and practical actions

The reality of being is the most important issue in the field of Islamic philosophy and mysticism, and the scholars of these two fields have presented different views on the unity or plurality of existence. Although the idea of the unity of existence must be understood as mysticism, it also entered into the realm of wisdom in terms of philosophy, and influenced the atmosphere of philosophical thought. Sadr al-Muta’allihin is one of the great Scholars who made great efforts to prove the claims of the mystics. By rejecting the diversity of the manifestation of existence, he initially approached the principles of transcendental wisdom in the direction of justifying and explaining the unity of the existence. Furthermore, he adopted the theory of personal unity and defended it as his last idea. The main purpose of this study is to present the most important points in the concept of the reality of existence. The paper is try to scrutinize the issue of unity of existence in Mulla Sadra's thought

In the Transcendent Philosophy, the basis of particular gradation is the return of the shared element to the distinguishing factor. This is a general rule and criterion for particular gradation, based on which at least three types of such gradation can be defined. In the first type, plurality dominates oneness so that all beings and plural things in the world merely share the aspect of being in existence. In the next type, oneness dominates plurality so that all the multiple beings of the world comprise the stages of a single being. The third type of particular gradation is midway between the other two types. Based on the particular gradation discussed by Aqa Ali Mudarres in the book of Bidayah al-hikam, oneness dominates plurality among possible multiple beings because all of them comprise the different grades of a single and absolute being. However, between the Almighty Necessary and the collection of possible multiple things, it is plurality which dominates oneness.

This research deals with determination ofMulla Sadra’s Mystical - Philosophical confrontation with death. Authors determined this confrontation in Graded Unity of Being and Individual Unity of Being. Mulla Sadra believes that death is the perfection of rational soul. Soul at the end of perfecting route, enter the intellective world and unify with active mind, also with first one; but world’s limitations prevent from full unification. Death create necessary situations for unification and perfection. Mulla Sadra believes that soul at the end of perfecting route survives due to unification with minds. From his point of view, human life returns to its level of perception. Death makes movement to rational level possible. Basedon Mulla Sadra's mystical theory, human life is a pure connection to God’s one. Due to God’s name (Alzaher & Alakher) is the manifestation of the right perfection and returns to God. Death moves divine names of human into soul’s world.

The need to harmonize Islamic Philosophy and Modern Science cannot be refuted. Hekmat-e-Motaalie Foundamentally based on the origins of existence doctrine. There are contemplative parallels between this basic idea and the Quantum Mechanic Theory (as the fundamental basis of new Physics). These parallels cast greater disbelief in the Essences than examples such as light and time. Examples which no longer have any scientific value while modern examples based on the latest scientific discoveries are very usefuland provide the next step in the harmonization of Islamic Philosophy and Modern Science. The fact The first stage in the Essences which are themselves the foundations of the elements and other world substances are similar to its existence and characteristics is also manifested. The knowledge that the whole world is formed from identical particles facilitates the understanding and belief in subjects such as originality of existence and its unification of disbelief. This article takes a glimpse at these parallels on the basis of the latest scientific research.

Mulla Sadra’s profound philosophical deliberations, which were accompanied by his intuitive contemplations, regarding the truth of being, finally led him to the theory of the individual unity of existence. In line with gnostics, he explicitly acknowledges the necessity of believing in this theory in some of his works, particularly, in his gnostic treatise of Iqaz al-na’imin. In order to provide a gnostic explanation for this theory in the realm of ontology, Mulla Sadra resorts to ontological terminology, describes the relationship between existence and quiddity, and discusses the validity of quiddities in terms of both their fact-itself individuation and ontological descent. In doing so, he initially propounds the theory of the graded unity of existence and states some delicate points in relation to its content. Then, based on the eternal and pre-eternal non-existential nature of possible things, he uses a gnostic language to clarify the individual unity of existence. Finally, he concludes that the unity or oneness of existents in their ontological essence is of an individual and permeating type rather than a specific one. In his view, true existence is exclusively limited to the existence of the Almighty, and all possible beings are the manifestations, appearances, and modes of the attributes of the existence of the Truth and enjoy a shadow-like existence in comparison to Him.