Muslim discourses on unity (waḥdah) began with the rupture of the Quranic revelation in early seventh century Ḥijāz. Quranic hermeneutics anchored in unity of the Real (al-Ḥaqq) tend to subsume preceding and ensuing ontological, epistemological, and phenomenological distinctions and discourses. Earlier forms of such discourses include the Quranic chapter on sincerity (sūrah al-ikhlāṣ), the call to witness that there is no god but God (lā ‘ilāha illāllāh), traditions of Prophet Muhammad (d. 632) and philosophical sermons on unity and reality (ḥaqīqah) attributed to ʿAlī (d. 661). Subsequent Muslim encounter with Aristotelian writings brought into its fold the ideas of existence, substance, and essence; thereby extending the paradigmatic hermeneutics of unity and reality by entangling them with the problem of being. Instead of prioritizing the linguistic and poetic aspects of the Quranic discourse, philosophers like Fārābī (d. 950) valorized Aristotelian logic (manṭiq) and developed logical syntax of unity and existent (mawjūd) over and above their grammatical form in Arabic. Subsequently, Avicenna (d. 1038) transformed the debate between the Quranic notion of a thing (shay’) and an Arabic notion of existent (mawjūd) into a distinction between essence (māhiyyah) and existence (wujūd). By tying this distinction with the modal difference between the necessary and the contingent, he furnished a proof of God as the only necessary of existence in itself (wājib al-wujūd bī-dhātihi) while relegating unity to the level of one of the concomitants (lawāzim) of existence. On the other hand, many influential thinkers and poets including Rābiʿah (d. 801), Bāyazīd (d. 849), Ibn Ḥanbal (d. 855), Ḥallāj (d. 922), Niffarī (d. 965), ʿAyn al-Quḍāt (d. 1131), Sanā’ī (d. 1140), ʿAṭṭār (d. 1221), Ibn al-Fāriḍ (d. 1234) and Ibn ʿArabī (d. 1240) refrained from such overt rationalization. By appreciating the poetic, aesthetic, and imaginal aspects of reality and without relegating unity, they valued an untranslatable experience anchored in the sonorous effect of the Arabic revelation. Yet it is puzzling that those who claimed this legacy, in particular the commentators of Ibn ʿArābī, felt the need for developing a sophisticated rational framework, a theory, a discourse on the unity of existence (waḥdat al-wujūd) and proceeded to interpret the entire Quran and seminal poetic works from this perspective. In this paper, I will examine the philosophical implications for coming up with such a theory within the context of Quranic hermeneutics of unity and Avicenna’s notion of the necessary of existence.