Sadra argued that all contingent beings require a cause which puts their balance between existence and non-existence in favor of the former; nothing can come into existence without a cause. Since the world is therefore contingent upon this First Act, not only must God exist, but God must also be responsible for this First Act of creation. Sadra also believed that a causal regress was impossible because the causal chain could only work in the matter that had a beginning, middle, and end: a pure cause at the beginning a pure effect at the end a nexus of cause and effect The Causal Nexus of Mulla Sadra was a form of Existential Ontology within a Cosmological Framework that Islam supported. For Mulla Sadra the Causal "End" is as pure as its corresponding "Beginning", which instructively places God at both the beginning and the end of the creative act. God's capacity to measure the intensity of Existential Reality by measuring Causal Dynamics' and their Relationship to their Origin, as opposed to knowing their effects, provided the Islamically-acceptable framework for God's Judgement of Reality without being tainted by its Particulars. This was an ingenious solution to a question that had haunted Islamic philosophy for almost one thousand years: How is God able to judge sin without knowing sin? Truth For Mulla Sadra a true statement is a statement that is true to the concrete facts in existence. He held a metaphysical and not a formal idea of truth, claiming that the world consists of mind-independent objects that are always true and truth is not what is rationally acceptable within a certain theory of description. In Mulla Sadra's view one cannot have access to the reality of being: only linguistic analysis is available. This theory of Truth has two levels: the claim that a proposition is true if it corresponds to things in reality; and that a proposition can be true if it conforms with the actual thing itself. Methodology Janan Izadi believes that Hikmat Muta’aliyah is of a metalanguage according to Mehdi Haeri Yazdi. That approach could evaluate the power of epistemology in Mulla Sadra's philosophical views. However, there are, primarily, two groups on Mulla Sadra's methodology. One group basically disagreed with any kind of systematizing of knowledge and methodological approach in Hekmat Muta’aliyyah. The other group believe in being structured of Mulla Sadra's view. They maintain that there is a consistency