In his philosophical book called The Ethics, Spinoza has extensively discussed God. In his view, God is a unique substance with infinite attributes. He is self-subsistent and has no cause. He believes that because of His being infinite, there is nothing in the world in which there is no trace of God. Otherwise, His infinity would be challenged.There have been various judgments concerning this idea. After presenting a brief but clear explanation of Spinoza’s idea and clarifying the existing views concerning the ONENESS of being, the purpose of the present paper is to acquit him of the charge of believing in “pantheism” and “the ONENESS of existent” and attribute to him the belief in a kind of ONENESS of being which has not yet attained the necessary maturity. This feature is the result of the unidimentionality of Spinoza’s rational approach.

The demonstration of the absolute simplicity and real ONENESS of the Necessary Being, on the one hand, and the presentation of an explanation for the possible beings that are consistent with this ONENESS are among the most important challenges that Islamic philosophy has to deal with. By restricting the reality of being to the Essence of the Necessary, Gnostics have solved this problem successfully; however, philosophers' confirmations of an independent and original existence for possible beings based on the principles of causality is inconsistent with the absolute simplicity of the Necessary. All the efforts of Muslim philosophers for solving this problem were unsuccessful until Mulla Sadra's time. By posing the philosophical principle of the Truth in its simplicity contains all things, he solved this riddle and demonstrated the individual ONENESS of being in the light of a new explanation of the principle of causality. In this way, he paved the way for philosophy to have access to the individual ONENESS of being. This paper aims to explain Mulla Sadra's significant efforts in this regard.

Theologist, philosophers and mystics have different views on the ONENESS and manyness of the world. lalal al- Din Davani has also an specific view named "tasting of divinity" (dhawq altaalluh). It is one of his most important views which later thinkers have noticed. According to him, we can call God "existence" because he is really existence but we can name other things as "existents" only because they are related to the existence (God) not because they possess existence. In this paper we first will explain Davani's view, then we mention some criticism on his view especially that of Mulla Sadra, finally we judge it according to the reason.

The ONENESS of being is still one of the most exciting and, at the same time, critical and controversial issues in the field of religious sciences. However, a correct study of it can decrease the number of the involved controversies to some extent. The writer has chosen Plotinus for this study because the Neo-Platonic philosophy, which has Plotinus as its founder, has influenced the thoughts of Muslim thinkers in the fields of gnosis and philosophy. This influence has been exercised through the books Uthulugiya and The Book of Causes. When dealing with the degree that Neo-Platonic philosophy has influenced Islamic philosophy and, particularly, gnosis, some historians in the areas of philosophy and gnosis have gone into such extremes that they have introduced this school as the origin of all the ideas of Islamic thinkers. In this paper, it has been tried to inquire into one of the most important gnostic issues, namely, the ONENESS of being, from the viewpoints of Plotinus and some Neo-Platonists. It is also intended to clarify whether prominent gnostics, such as Ibn Arabi, and believers in the ONENESS of being had been influenced by Plotinus, or whether this issue was among the innovations of Muslim gnostics.

There are true contradictions in Ibn ‘Arabi’s theory of the ONENESS of Being. The most important one occurs in his explanation of the relation between Being and beings. According to Ibn ‘Arabi, Being is identical with beings as well as it is non-identical with beings. Different philosophers, through hundreds of years, tried to dissolve this contradiction by giving consistent readings of Ibn ‘Arabi’s theory of the ONENESS of Being. We will not follow this path. Instead, we accept those true contradictions and, thus, take the theory of the ONENESS of Being to be a dialetheist theory. Our claim is that one can have a paraconsistent semantics of the theory of the ONENESS of being. To do so, we appeal to Graham Priest’s Gluon Theory. Gluon Theory concerns the problem of unity, i.e. what makes the plurality of an object’s parts into a whole. Gluon theory is a dialetheist theory and, thus, its semantics is a paraconsistent one. After giving a dialethiest reading of Ibn ‘Arabi’s Theory of the ONENESS of Being, and explaining Gluon Theory, we will propose a translation of the former theory into the latter one. We will try to show that how Gluon Theory can explain the Theory of the ONENESS of Being. In this essay, our focus is on the relation between Being and beings and, thus, other aspects of the Theory of the ONENESS of Being will not be our main concern.

The idea of "ONENESS of Bing" is considered the most important and the most focal ontological claim of mystics and theosophists. Some mystic exegetes have been serious advocates of this claim, and hence have introduced it in their esoteric interpretations of the Qur'an. The early mystical Quranic exegeses, however, simply dealt mainly with the internal meaning of the Quranic verses. The main idea of mystics was to extinguish the low desires of the soul and selfhood, leading their soul to divine love and finally to annihilation in God. So there is no hint at the idea of ONENESS of Being in their exegeses. Then, instead of the immediate internal and didactic meanings based on intuition and spiritual feelings, they ventured to develop some philosophical and mystical concepts. And finally the ideas of divine love and annihilation in God were led to the idea of ONENESS of Being, and in the 7th century the idea was brought into Quranic exegesis by Ibn Arabi. After Ibn Arabi, instead of simple and ascetic mystical exegeses, a period of hermeneutic reflections based on the idea of ONENESS of Being began, and this idea was propagated by Ibn Arabi's followers. Sultan 'Ali Shah Gonabadi, the author of Bayan al-Sa'adah fi Maqamat al-'Ibadah, is among the strong supports of this idea, speaking about it in various places. He described this idea by relying on the words of Ibn Arabi and Mulla Sadra, and went to the extreme of excess in interpreting the Quranic verses according to this idea. In addition to surveying the historical background of this idea, its semantic dimensions, and the way it entered into the mystical exegeses, the author has shown the sway of this idea over Tafsire Bayan al- Sa'adah and its comparative interpretation of the Qur'an in terms of this idea, and has presented a close examination of it.

Separating "Anfal" from other examples of public property and as a result, making difference in the rules governing these two (duality theory) and the competing theory that believes in unity of all instances of public property and consequently the unity of the governing rules (ONENESS theory), has not been limited to a jurisprudential dispute at the theoretical level and has had numerous practical effects. The issue under consideration is, which one is more similar with foundations of Iranian basic law and dynamic Ijtihad methods? Research outcome which has been done in a practical way is that «the theory of public property dichotomy» practically leads to dichotomy and diversity in legislative, financial, taxable, organizational structures and these results don't fit «progressive Velayate Faghih system as an institution based on order and discipline», «the philosophy of the Constitution and drawing the legitimized structures in it», «dynamic Ijtihad methods» and «legal State standards».

In this essay, the author, by considering the contents of the sermon No .49 of Nahjul Balagha and its key phrase that " The Almighty God is known for the human beings, while at the same time the human being do not have scientific domain on Him ", considers it as one of important aspecte of God’s ONENESS according to the Qur’an and Nahjul Balagha.Then he reviews and discusses the viewpoint of two groups fo the Muslim philosophers. In his discussion about the "Rejection of Impossibility of Knowing the God, "he deliberately explains the view of Qazi Saeid Qummi about the "Similarity and common face", and the critique of the Late Allameh Majlesi on him.At the end by refering to some of the Quranic Verses and texts from Nahjul Balagha the same divine principel in reiterated.

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.