Mulla Sadra considers humans to be a single species in the ecstasy of the world, and at the same time, he introduces human beings as multiple and different internally. His interpretation of multiplicity is something which is in change moment-by-moment. This duality in relation to unity has created the suspicion eclecticism in his views and has made the disentanglement of duality difficult. He accepts the criteria through which theologian come up with a new species and considers the speech capability of human beings as a criterion for considering all human beings belonging to the same species,however, relying on his theory of substantial motion, he sees human beings as becoming new moment-by-moment. This ambiguity, which can be attributed to the lack of formation of science of logic based on transcendental theology, has make it difficult to clarify the criterion based on Mulla Sadra’s point of view. The present study is concerned with the duality of unity and multiplicity of the human species, and the goal is to resolve the duality. However, the conclusion is that, although the idea of plurality of human species has a clear framework originated from transcendental theology, it is not easy to integrate this idea with the emphasis that Milla Sadra has made on the unity of human species in the ecstasy of the world.

With regard to such principles and rules as gradual unity and optional existential movement, human being’s existence would become extended to such an extent which his unity of species turn into gradual unity and, finally, into multiplicity in species. Feiz Kashani in some cases has treated human being in a model in agreement with unity in species. He, however, on the basis of an existential attitude and relying on the mentioned principles, has put his thought on human being in some other models of which one can infer gradual unity of species, multiplicity in quiddity and species necessarily along with gradual unity of species, species multiplicity of names. It should be stated that in this study, not in a scattered manner and not regardless of their time and occurrences in his works, but the diagram of models according to different parts of his age and their occurrences has been put fore.

The unity of the natural world has long been a subject of thought and interest for philosophers. In modern times, this has been studied by scientists in the natural sciences, including biology. Meanwhile, evolutionists believe that all kinds of natural beings in a descending continuum reach a single origin. In other words, all natural species emerge gradually from each other and finally from a common root. The evolutionists' statement of the unity of the natural world, requires that the nature of species is purely biological nature, and that this nature by itself, hasn’ t any independent and actual feature. Such an exposition, as the evolutionists themselves have pointed out, is inconsistent with the theory of the illuminationist philosophers (such as Plato), who considered an independent and actual species. In this article, from the perspective of illuminationist philosophy, and especially Suhrawardi's viewpoint, the reasons of evolutionists' discussion of the unity of nature and the actuality of species has been reviewed. The results of this study show that in the illuminationist tradition, due to substantial increase of intensity, species can evolve in their own kind, but their independent actuality is provided not by material persons (sanam), but by lords of species and immaterial substantial lights

Paying special attention to Quranic verses and traditions, Feiz Kashani developed Sadra s philosophy regarding the multiplicity of human being in species. When treating the multiplicity of human being in species, he uses Quranic verses and tradition, it, however, does not mean the priority of philosophical way to traditional one. For, giving priority to traditional way in the background of his treatment, he seeks to explain hidden philosophical and mystical designations. The paper has put forth a possibility for treating the multiplicity of human being in species in Feiz on the principles of transcendent philosophy, first and then, the clear statements of Feiz have been referred to. This approach has been based upon the interaction of religion and philosophy.

Undoubtedly, Dawani is one of the most prominent figures that came to the world of being after the Mongols' attack on Iran (which led to the annihilation of philosophy and culture in this country) and in the time interval between the development of the illuminative School of Philosophy and the formation of the Transcendent Philosophy (by Mulla Sadra). Dawani's significance lies not only in his numerous writings but also in his benefiting from a kind of independence in his thoughts, which led to the development of a number of innovative ideas. In addition to being famous as the commentator of Shaykh al-Ishraq's works, he had also complete dominance over Ibn Sina's works and, in many case, he sought help from his words in order to explain his points. The other point that we will deal with in this paper is the effect of accepting gnostic works on his thoughts. Perhaps, we can say that the most important of Dawani's ideas is the one related to the unity of being (which he himself refers to as dhawq fa 'alluh or the theologian's taste). He has tried to not only bring his other thoughts in harmony with it but also use it to demonstrate other issues. When discussing the issues of existence and quiddity, cause and effect, etc., Dawani argues based on dhawq fa 'alluh. He also resorts to it when demonstrating the other aspects of oneness (oneness in the necessity of existence, oneness in acts, and oneness in attributes). Accordingly, after explaining the unity of being in his view, we will present his words concerning the other types of unity.

"Unity in multiplicity and multiplicity in unity" is an effectual doctrine in explaining the purposes of transcendental wisdom, particularly the unification (tawhid) of existence. Transcendental theosophers like mystics have emphasized this doctrine. For clarifying the different features of this issue, they have put the explanation of the monistic worldview in variegated expressions. Individual unity of existence utilizes justification, explanation, and argumentation to emphasize both unity and multiplicity in the same way. Each of These justifications is illuminating in divine wisdom under abbreviations or fundamental principles. Provided good explanations, essence (haqiqah) and thinness (raqiqah), apparent (Zahir) and manifester (Muzhir), and Simple Essence (Basit al-haqiqah) are those doctrines which are very illuminating in transcendental wisdom. Besides, the principle of "unity in multiplicity and multiplicity in unity" with distinct formulation, has been developed and led the audience to individual unity of existence. Picking some passages from Aqa Ali Modarres' writings and abrading them together, some amateurs in transcendental wisdom expressed that this doctrine in his philosophy is restricted to the gradation of existence and is in contrast to individual unity of existence. Reviewing the claims in these articles and finding the explanation of this doctrine among explicit sayings of Aqa Ali Modarres will pave the way for the sound understanding of transcendental theology.

The theory of the unity of the world was considered in different types in the history of human's thought. The supporters of this theory have tried to prove it in many ways. In contrast to this theory, there is the concept of possible Worlds that accept multiplicity of the world.In this paper we try to have a critical discussion on each of these two theories. Then we evaluate the reasons and justifications of each of them.

Piptatherum denaense is described as a new species from south west of Iran, Dena Mountain. It is close to P. laterale but differs from it by having glabrous lemma in lower half and toward the apex, narrower vegetative shoots and unbearded anthers. Piptatherum holciforme subsp. holciforme var. glabrum is not accepted as a distinct variety. Piptatherum sphacelatum formerly known as a synonym of P. molinioides is established as a separate species due to having distinct morphological characters as well as molecular differences based on literature. Thus, the number of taxa in the genus Piptatherum changes to 9 species, 2 subspecies and 4 varieties in Iran. An identification key to Piptatherum taxa occuring in Iran is provided. The distribution map of P. denaense with P. laterale subsp. laterale and the illustration of the new species are included.

Some the opponents of the theory of "Unity of Existence" is completely rejecting it, and some have some interpretation of it. Ghias ad-Din Mansour Dashtaki is one of those who interpreted it as the "Unity of intuition". It means that the mystic arrives in a state becoming unaware of all things but God. However, one can find, in his works, cases he defends the unity of existence too. We can conclude that his prevailing theory is the unity of intuition, and his confusion between the unity of existence and unity of intuition is the result of some matters such as his failing to distinguish between different views, being influenced by the dispute occurred between him and Jalal al-Din Dawani and his try to deal with the ignorant Sufis of his time.