In the last three decades, many studies have been done in the design process. In some of these studies, there is a psychological or philosophical view. In Iran, there are few examples of a philosophical approach to the design process. One of the important attitudes in global and Iranian attitudes, which also has a strong philosophical root in Western thought; The attitude is Dualism. This research tries to clarify the influence of Mulla Sadra's philosophy in the design process. This research has a practical purpose. This research wants to provide designers with results compatible with philosophical foundations. Argumentative-analytical research method is based on philosophical rules. This research first has an overview of architectural design processes. The components obtained from these processes are these doubles: "implicit knowledge-scientific knowledge"; "Unconsciousness - self-awareness"; "divergence-convergence"; "Black box-transparent box" and "normative-proof theories". Each of these duals has an important role in the formation of the design process. These doubles are formed under the philosophical theories of structuralism or deconstruction and with the older roots of Hegelian dialectics; Sometimes psychological views such as "conscious" and "unconscious" play a role in them. The current research defines all doubles with two components: "simultaneous birth of part and whole from within each other"; This definition is obtained from Mulla Sadra's basit al-haqiqa rule. The result of the research is: the part-whole duality is the product of the experiences of the first to third generation of the design process. Each part of this dual is used in different parts of the design; So both parts can be used in the design process. Based on this, each architectural component in each part of the design stages can be examined from two different aspects and can be effective on architectural design processes: 1- It looks at itself from the aspect that is a part and is in plurality; 2- From that aspect which is the whole, it looks beyond itself (to its simple self) and is in unity. The innovation of this research is the navigation of the definition of "whole from part" and "part from whole" which probably creates necessary and valuable paths for the design process. It can be a comprehensive look between three generations of architectural design process and define the fourth generation.

One of God's attributes that has been referred to in the Holy Quran is speech. To provide argumentative answers to the questions raised about the reality of God's word, Muslim scholars have provided insights among which those of Molla Sadra and Fakre Razi depict their originators’ depth of thought....

One of the magnificent outcomes of Mulla Sadra's philosophy is that theology has reached the summit of excellence in this philosophy. Undoubtedly, one of the most important and remarkable components of this theology is the basit al-haqiqah rule. In this article, the relationship between this rule and ‘ the obligatory indivisibility’ is explored, and it is stated that, by virtue of this rule, the concept of ‘ the sublime obligatory indivisibility’ has been considerably developed in Sadraian Philosophy. In the article, it is further elucidated that ‘ the indivisibility of the obligatory essence’ requires that the Exalted Truth, being different from the specific and finite identities of objects, is unconditionally, truthfully, and unerringly in possession of all their perfections.

A philosophical rule which is of prime importance in transcendent wisdom is the rule expressed as “basit ul-haqiqah koll ul-ashya wa laysat bi shayin minha, the simple truth is all things and, at the same time, it is none of them”. Although the philosophical rule is essentially for adducing the unity of God, it has other applications which could be obtained through enumerating its latent features. Among these features is the proof of “life” feature in all levels of the existence and its application to the environmental field. As it is known that existence is a single transmissible reality which flows into all creatures in gradation, its essential and actual attributes such as knowledge, will, power and life are flown in all of the creatures. Therefore, all of the creatures not only enjoy the grace of the existence but also they enjoy its characteristics which are nothing but its mere inherence. In other words, all of the creatures, even inanimate objects, also have life, knowledge, will and power. Accordingly, whole of the existence, from the highest rank to the lowest levels, are alive and of life. The paper intends to explain the rule along with introducing the proposed environmental theories and then, to criticize each one of the theories in the mentioned rule. The result of this criticism is introducing the Molla Sadra’s original theory in the field of environmental ethics.

The principle of basit-al- Haqiqah (indivisible nature) is one of the key principles in Sadraian philosophy. The analysis and explanation of this principle is one of Sadra’s innovations. Among the previous philosophers, Plotinus can be regarded as the exponent of this principle; however, as regards the power of reasoning, he is far too inferior to Sadra. In Sadraian School, there are two versions of this principle: multiplicity in unity; and unity in multiplicity. Sadraian philosophers agree on acceptable meaning of multiplicity in unity and to be it included in this principle. But they disagree on acceptable meaning of unity in multiplicity and to be it included in this principle.

Among Sanayi’s works, Hadiqat -alhaqiqa is of significant importance and has been traditionally noticed and admired by many poets and scholars. In this long Masnavi, there are a lot of sociocultural and religious information expressed in an artistic language with an extended vocabulary and the true understanding of them is not so simple to everybody. Some difficulties, however, does not lie in the complexities of the work itself, rather in the text corruptions occurred by the scribes and editors faults and misreadings. This article is dealt with some of those faults and is an attempt to correct them.

Existential simplicity of architecture can establish harmony between the field of human life  environment  (architecture), the field  of human inner and soul, and the field of existence and reality  (ontological field). It is also important in the context of transcendental wisdom especially  while the rule of " "Simple al-haqiqah" is ongoing. By using the method of library documents, and  a  combination of logical reasoning  methodology   besides qualitative   content   analysis,  the   author   initially   reviews  the   existing. After that, by examining the foundations of transcendental wisdom, he takes a step towards Sadra's epistemology and tries to match the obtained components with the corresponding components in the architectural design process models, and then explains how the foundations obtained from transcendental wisdom affect the design processes. The result is that the simplicity of the soul in relation to its internal powers is surrounded by the simplicity of the necessary being in relation to the entire system of existence, and since architecture is also a function of the powers of the soul, including the power of imagination; Therefore, surrounded by the simplicity of the self is raised and this important occurs in the context of Mulla Sadra's basit al-haqiqa rule - as the most fundamental principle in the realm of ontology and epistemology that accepts plurality with the appearance of unity in multitudes - and its consequence is Sadra's design process.

Architectural knowledge and knowledge in general, like all human knowledge, relies on certain ontological and epistemological foundations as the main philosophical topics of the new era. The premise of the research is that based on the basit al-haqiqah rule of Mulla Sadra simplicity in architecture can establish harmony between the sphere of human life environment (architecture), the sphere of human inner self and Ego (anthropological and self-knowledge sphere) and the sphere of existence and reality (ontological sphere). The aim of the research is to rely on the aforementioned rule, to open and better clarify the ontological and unitary view of the phenomenon of architectural knowledge and the relationship between "truth" and "objects" in contemporary architecture.

When studying the link between Divine Essence and Qualities, little may be found of the link of qualities of action to Divine Essence. The question may be given as: with regard to the unchangeability of Divine Essence and changeability and limitation of qualities of action, how may the qualities of action be attributed to the Essence without any breach in Divine Simplicity? This article, by a descriptive and analytical method, studies Mulla Sadra's solution in the field. Regarding existential gradation, Mulla Sadra views Divine Qualities as being of gradation extended from Divine Essence to Divine action and in each grade they are governed by the rules of the same grade. Relying on qayyumiyyati ilahi, izafeyi ishraqiyeh and the rule of basit ul-haqiqah, Sadra links the qualities of action to the Essence without any harmful sequel. And, finally, some theological effects of the study have been mentioned.

Abstract: From the middle of the 5th century to the 14th century (Hijri), Iranian philosophers made a remarkable impact on the intellectual landscape of the Indian subcontinent. Among them, the philosophical contributions of Mirdamad (d. 1040 AH) stand out as a significant milestone. After his arrival in India, Mirdamad's works were widely disseminated throughout the subcontinent through textual traditions and became educational resources in their own right. This era witnessed a flourishing of the teaching and learning of al-Ofoq al-Mubin in scientific institutions, particularly in the city of Rampur. The circulation of this work as a textbook facilitated the emergence of various commentaries and annotations. At the same time, the book al-Iimadhat emerged as a subsidiary tradition in the teaching of philosophy in India. The dissemination and consolidation of Mirdamad's works in South Asia sparked philosophical debates between proponents and opponents, focusing on topics such as “the simple creation of essence” (ja’l basit mahiyyat), “temporal creation” (huduth dahri), “predication” (haml), “simple-if questions” (aqsam hall basit), and more. This article provides an overview of textual traditions on the subcontinent and demonstrates the significant interest of scientific forums in India, spanning from the early 13th to the mid-14th AH, in the works and ideas of Mirdamad.