Analyzing how God relates to His creatures is considered as a basic issue in Islamic philosophy and theology, for which various explanations have been stated. Mūlla Sādra, according to his three philosophical journeys, or in other words, the early, middle, and later Sādra, respectively, has explained the coexistence of God with His creatures by relying on 1. the originality of nature, 2. the originality of existence of gradational oneness, and finally, 3.the originality of existence of personal oneness, which is interpreted as scientifical, existential, and qayūmi coexistence, respectively. This article attempts to use a descriptive-analytical method to explain Mūlla Sādra's explanations in his three philosophical journeys in explaining God's coexistence with His creatures. Middle Mūlla Sādra, by criticizing the scientific coexistence, believed that scientifical coexistence would require, separateness between God and His creatures, essential coexistences, and identify God as creatures. Therefore, by accepting the theory of the originality of existence, in the middle Mūlla Sādra, with the help of the theory of the gradational unity, he defended the existential coexistence of God with His creatures, and in the later Mūlla Sādra, with the help of the personal unity of existence, he defended the qayūmi coexistence, and showed that God is not distinct from His creatures. The reason for this is that, first, God is simple and unlimited and is present in creatures with His simple and unlimited Essence. Second, He is the Originator of all His creatures. Third, the existence of no effect is separate from its cause, and God, as the cause, by giving existence to the creatures only shows another face of His existence and reveals one of His Affairs. Although the early Mūlla Sādra is incompatible with the middle and later Mūlla Sādra, the middle and later Mūlla Sādra are not incompatible with each other, but rather they are in line with each other.