In theological studies, the concept of personal God implies predicating to God attributes such as consciousness, will, life, power, goodness, and interlocution. These are God's attributes according to the sacred books of Abrahamic traditions. According to the followers of Open Theology, the way that classical theology describes God is incompatible with the Bible. They try to solve this by reconsidering and redefining divine attributes such as divine absoluteness, absolute simplicity, and perfection. In relation to the dichotomy of transcendence/personification of the Divine Truth, Allameh Tabatabei, however, finds a third way such that both parties receive the stance they deserve without sacrificing one for the other. Firstly, taking advantage of philosophical rules, he proves the viability of the predicating the personal attributes of perfection to God, and then in the next step, after making a distinction between the stations of Oneness and Unicity, he attributes transcendence, formlessness, and impersonality to the former, and attributes of perfection to the latter.

According to metaphysical and mystical point of view, there are five degrees of unity and multiplicity, as follows: Essence, Attributes, Intellect, Soul and Body. The first two degrees belong to Divine Realm, and the rest to the Manifestation. Al-Ahad, the Divine principle, is pure attribute but the level of Attributes and Names, Al-Wahid, receives all predicates. All-Ahad is beyond Being and Al-Wahid is Being. In this paper the difference between these two terms is indicated by clarifying the concepts Absolute-Relative, Alma- Maya, and impersonal Divinity and personal God.

In this paper, we consider an inverse heat condition problem. the given heat condition equation, the boundary condition, and the initial condition are presented in a dimensionless form. a set of temperature measurement at a single sensor location inside the heat conduction body is required. The existence, unicity, and stability of the solution to this inverse heat conduction problem will be shown.

The term "tawhid lit. Unity" is used in various ways in theology, philosophy and mysticism. The most well-known usages are: Unity of Divine Essence, Unity of Divine Attributes, Unity of Divine Acts and Unity of God as only object of worship. Of these the first and foremost is the Unity of Divine Essence since it underlies all degrees of Unity. By this philosophers and theologians mean the Oneness of Holy Essence of God and that he is essentially wholly other than things and there is no partner whatsoever for Him. All sorts of multiplicity and combination are negated of His Essence. In other words the oneness of Essence consists of both Unity and Unicity of Essence for which philosophers and theologians offered various proofs. The present article is to examine the most important of these proofs that is concerned with essential unity of God as demonstrated by Islamic philosophers showing the development of Islamic philosophy in discussing the issue of "Unity of the Essence".

The notion of generalized Berwald manifolds goes back to V. Wagner [60]. They are Finsler manifolds admitting linear connections on the base manifold such that the parallel transports preserve the Finslerian length of tangent vectors (compatibility condition). Presenting a panoramic view of the general theory we are going to summarize some special problems and results. Spaces of special metrics are of special interest in the generalized Berwald manifold theory. We discuss the case of generalized Berwald Randers metrics, Finsler surfaces and Finsler manifolds of dimension three. To provide the unicity of the compatible linear connection we are looking for, we introduce the notion of the extremal compatible linear connection minimizing the norm of the torsion tensor point by point. The mathematical formulation is given in terms of a conditional extremum problem for checking the existence of compatible linear connections in general. Explicite computations are presented in the special case of generalized Berwald Randers metrics.

The present article, a research work on Islamic philosophy, seeks to present a comparative analysis of Divine Unity in Imam Ali's words in Nahj al-Balagha and the arguments for the unity of God advanced by Avicenna. It seeks to show that there is some sort of inconsistency between Imam Ali’s words in Nahj al-Balagha and Avicenna's philosophical arguments for the unity of God. To do so, the author explains the meaning of Unity of the Divine Essence in accordance with the two levels of ahadiyat (unicity) and wahidiyat (oneness), the relation between simplicity and oneness, the fact that the Divine Unity is the true and real unity (not a sort of numerical unity), and, last but not least, tries to provide an explanation of the Divine Essence with His qualities and the practical identity of all of His qualities. He concludes that the Divine Simple, Pure Essence is devoid of any multiplicity and that to attribute additional qualities to God's Pure Essence is not consistent with His Pure Simplicity.

Unity of the Divine Essence falls into two categories: a) one as being simple or indivisible, composed of nothing; (unicity; absolute oneness) and b) the other as Being with no partner or like (unity). Most of the Pre-Suhrawardi and Pre-Sadrian theologians and philosophers have thought of the Unity of the Divine Essence as a numerical unity. At least, they did not make explicit references to the theory of the true unity of the Nessassary Being. According to the Qur'anic verses, traditions and rational proofs, the unity of God is not a numerical unity of some kind, for numerical unity has the following characteristics:) it is theoretically possible for it to multiply;) it is practically possible for it to multiply;) it has essence and is existentiality limited;) it cannot coexist with all other things and it cannot encompass them sovereignly;) it lacks qualities of all other things;) it can be predicated by littleness. Since these characteristics do not inhabit the Divine Essence, the unity of God is not numerical. To affirm the true unity of God and to negate His numerical unity, one can have recourse to two proofs, i.e. ‘a simple reality includes all other realities’ proposed by Mulla Sadra and ‘a thing per se does not multiply’ suggested by Suhrawardi.

The purpose of the present paper is to survey and analyse the concept and significance of religious tolerance and universal brotherhood in Imam Ali’s teachings, especially his Nahj al Balagha. Islam admits the freedom of thought, free expression of opinions, and exercise of independent judgment in religious matters. It also acknowledges tolerance among religions, religious communities, nations and tribes and commands mutual understanding and cooperation among all people as we shall demonstrate with clear proofs. Hazrat Ali, in line with the Islamic teachings, regards the people either brothers in religion or one like you in creation. Therefore, he believes to regarding safety of all people, especially non-Muslims. The principle of equality was established for the entire mankind as its birth right, forbidding inequality or discrimination on the ground of tribe, nationality and family, as mankind belongs to one universal brotherhood. This universality is based on three pillars which are first the universality of the Muhammad and Message and second the Unicity of God and therefore the unity of religions and third the unity of mankind. He sent the holy Prophet to manifest His commands and speak about His remembrance. Consequently, he fulfilled it with trustworthiness, and he passed away while on the right path. Imam Ali believes that the governor must rule with mercy and tolerance towards all his subjects.