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 importance of recognizing the type of attribution between the knower and the known is determining the position of knowledge in the worldview approach and its epistemological function. The main question of this research is: What is the meaning and function of the type of attribution between the knower and the known with the evolution in the philosophical principles? According to the Originality of nature, the type of this attribution is the categorical attribution, assuming the duality of the two sides of the attribution, causes problems such as the validity of knowledge, the distinction between the knower and the known, and the problems of mental Existence. According to the Originality of the Existence of Gradational Oneness, the type of this attribution is the illuminative attribution. In this type of attribution, the knowledge of knower, in a longitudinal and Gradational relationship, becomes the cause of the creation of known, and finally according to the Originality of the Existence of Personal Oneness, the unity between the knower and the known can be stated and the type of attribution is qāyúmi attribution. The findings of the research show that according to the three philosophical journeys, by passing from multiplicity to unity, the Gradational aspect gives its position to unity between the knower and the known, until in the third journey, the presence and intuition of the knower appears in the mirror of his manifestations.

According to many evidences, Mulla Sadra has experienced three philosophical journeys of the Originality of nature, the Originality of the Existence of Gradational Oneness, and the Originality of the Existence of Personal Oneness. Now, the main question is whether the following issues of causality are also affected by these three journeys or not? In this article, we have analyzed some important issues related to the issue of causality with analytical, citation and rational methods to determine how the event evolutions and to find out its connection with the three mentioned journeys of Mulla Sadra. In the issue related to precession and recency, the aspect of precession and recency which is based on causal and effectual relationship, have been transformed due to the difference of different interpretations of causation based on three journeys. The precession and recency of bẽl-māhiyyā (= in nature) is proportional to the first journey, the precession and recency of bẽl-ḣaqqiqậ (= in reality) is proportional to the second journey, and the precession and recency of bẽl-ḣaqq (= in veritable) is proportional to the third journey. In the issues related to the relationship of negation with the issues of philosophy, according to the first journey, the issues of negation are related to philosophy, while according to the second journey, the issues related to negation are left out of philosophy, and according to the third journey, these issues are replaced by arcane and manifestation. In the issue of divisions of cause and effect, according to the first journey, the division based on the Originality of Existence, sharing in spiritual, and the principle of gradation cannot be proposed. According to the second journey, the divisions of cause and effect are stages of a single truth, and according to the third journey, they are manifestations of a single truth; therefore, the divisions of cause and effect according to the three journeys have different characteristics. In the issue of the souls of the three models according to the three journeys, there are three types of existential, substantial, and accidental, but according to the final point of view of Mulla Sadra, Existence is only unique in the first type and the rest of the Existences are completely dependent on this Existence (= Allāh Taālā).

Mulla Sadra has two different approaches to the principle of authenticity of Existence and the validity of the nature of the two. This separation is due to the fact that in some positions in explaining the principle of the Originality of Existence, his arguments sometimes indicate the realization of the causal nature, and sometimes necessitate the denial of any external realization of nature. This difference has led Sadra to have two attitudes towards some issues in his philosophical system; in most of these positions, his ultimate attitude is based on the rejection of the realization of the nature of the outside world. In the present study, based on this index, some of the ontological consequences of the principle of the Originality of Existence, including the general nature of the problem, the review of the nature and identity of objects, the theory of important motion and the formation of Existence in Existence have been studied. In this study, the author tries to explain the different views of Mulla Sadra on the authenticity of Existence, and ultimately explain his final views on each of these issues.

This research endeavors to introduce a novel concept in ethics, namely ethics based on the primacy of Existence, drawing upon Aṣālat al-wujūd, the theory of the primacy of Existence in ontology. Mullā Sadrā's philosophy, which has three basic tenets—the primacy of Existence, substantial motion (Ḥarakat-i Juharī), and gradation in Existence (Tashkīk-i wujūd)—is the basis for this doctrine. The primacy of Existence holds that quiddity is a mental construct and that Existence is fundamental. The writers distinguished between two conceptions of ethics in this regard: one based on Existence and the other on quiddity. Human quiddity is fixed and does not grade, hence ethics based on quiddity's primacy will always be fixed and the same for every individual. Moral obligations are universal and shared by all individuals. On the other hand, moral obligations for humans might vary depending on their existential status, according to ethics grounded in the primacy of Existence. Moral oughts and ought nots are established by human existential grades in this ethics. This ethical model is flexible and dynamic.

The present article intends to survey the reality of mental Existence theory in accordance with the entity Originality and substance move in Sadra’s thought. After pointing out the importance of mental Existence theory and its review of literature, the article presents a number of reasons to prove the reality of this theory from Sadra’s standpoint, and finally, it deals with the question whether the mentioned theory can provide the ground of realism for man’s insight in accordance with the entity Originality and substance move? The results then show that the mentioned principles of ontology can prevent us to believe that mental Existence theory, which is in conformity with Sadra’s philosophical views, can demonstrate the mentioned attribute. This theory has led many thinkers to the view that mental Existence theory is not considered as Sadra’s main viewpoint, and thus, they have presented his innovative thought on man’s insight in his integration theory.

In this article, we review the main reasons of Muslim philosophers for denying the nature of the necessary being. First, by separating the three meanings of nature and three different interpretations of the Originality of Existence, We try to get a clear picture of the conflict. Then we mention the most important arguments for denying the nature of the necessary being And we show that most of these arguments were either based on the Originality of nature or are based on a particular understanding of the Originality of Existence that is debatable. Finally, we show that according to the correct interpretation of the Originality of Existence The nature is determination of Existence, and Existence without determination has no meaning. Therefore, every being has a nature; Both limited and unlimited. However, because the necessary being is unlimited, its nature, which which exists with the same Existence, will be unlimited. Accordingly, there was no conclusive reason for denying the nature of the necessary being, but There is argument that necessary being has nature. Necessary and possible beings have nature in the same meaning. However, the referencce of nature is different in them.

Absolute and limited interpretations are among the interpretations that are sometimes conceptual and sometimes illustrative in coExistence with each other. In terms of the realization of the three philosophical journeys, according to the first journey, absolute means conceptual scope and limited means conceptual narrowness, and the coExistence between two concepts is formed. According to the second journey and accepting the Originality of Existence and Gradational Oneness, and negating the nature, absolute means:  the completeness of the Essence of God and His compass to other beings. Since Existence in this journey has stages, absolute also means the compass of the higher stagees of Existence on the stages below it. The absolute Existence includes the limited Existence, but the limited Existence does not include the absolute, and there is qāyumî coExistence between them. According to the third journey, absolute means compass in concept, but since Existence has Oneness and Existence cannot even be divided into absolute and limited at the height of the discussion, the relationship between absolute and limited is qāyumî. In this article, we will analyze the three philosophical journeys of Mulla Sadra about the absolute and limited coExistence with a descriptive-analytical method.

Several thinkers from various thought schools have speculated on the history of the theory of Originality of Existence; however, none have mentioned Quṭb al-Din al-Razi while he raised this theory even before Mulla Sadra. In his book titled “Lavame al-Asrar fi Sharh Matale al-Anvar”, he presents a particular exposition of the theory without using technical terminology in the field. There are several expressions to approve and elaborate on Originality of Existence in another book of his titled “Al-Mohakemat bein Sharhi al-Esharat” which are particularly utilized by Mulla Sadra to approve and elaborate on his theory of Originality of Existence. According to Quṭb al-Din al-Razi’s exposition of the Originality of Existence, quiddity inherently and genuinely applies to external reality; yet, quiddity does not exist in the extern. His unique exposition of Originality of Existence emerged in a more serious form and with novel jargon after two centuries in the works of Mulla Sadra was depicted three centuries later with newer arguments and was realized with a further analytical expression in the works of Mulla Ali Noori and Agha Ali Modares. However, this exposition of the theory of Originality is in contrast with the modern expositions developed recently