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Most of these introductory articles are exracted from Volume I of the Single Monad Model of the Cosmos: Ibn al-Arabi's View of Time and Creation... more on this can be found here.

Introducing Ibn al-Arabi's View of Time:

As we shall see in Chapter II, Ibn al-Arabi considers time to be imaginary and without real existence; it is only a tool used by the mind to chronologically arrange events and the motion of the heavenly spheres and physical objects. Ibn al-Arabi then distinguishes between two kinds of time; 'natural time' and 'paranatural time'. He also explains that the origin of this ultimately imaginary time is from the two forces of the soul: the active force and the intellective force.

Despite time being imaginary, Ibn al-Arabi considers it as one of the four main constituents of nature: time, space, the monad (al-jawhar), and the form (al-‘arad). Like some modern theories, Ibn al-Arabi also considers time to be cyclic, relative and inhomogeneous.

Ibn al-Arabi then gives a precise definition of the 'day', the 'daytime' and the 'night' and generalizes that in relation to all (real and imaginary) orbs or spheres, every orb has its own 'day' and those days are measured by our normal day that we count on the earth.

On the other hand, Ibn al-Arabi gives special importance to the cosmic 'Week', and says that each of the seven cosmic week-Days are unique and not alike. Saturday (al-sabt) in particular has a special importance, because he considers it to be the 'Day of eternity', so that the observable week days, including Saturday itself, are therefore happening in Saturday! This initially may look rather confusing, but it should become easier to understand, especially after we explain Ibn al-Arabi's view of the re-creation principle and his theory of the oneness of being which we discuss in detail in Chapter V below.

Finally, what is very important and unique about his view of time is that Ibn al-Arabi considers time to be discrete: there is a minimum indivisible 'day' or 'time' - and thus, surprisingly, this 'day' is equal to the normal day itself which we live and divide into hours, minutes, seconds and much less than that! This conception at first looks very strange and ambiguous, but in order to explain this, Ibn al-Arabi introduces three kinds of days, depending on the actual flow of time that is not so uniform and smooth as we ordinarily imagine. The key point here is that Ibn al-Arabi stresses that, according to the Qur’an, only one 'event' should be happening every 'day' (of the actual days), and not many different events as we observe. To achieve his deeper understanding of this key Qur’anic expression, he reconstructs the underlying reality of the normal days in a special way from the different days of the actual flow of time, as we shall discuss further in Chapter IV.

Also based on a number of key verses in the Qur’an, Ibn al-Arabi says that the world ceases to exist instantly and intrinsically the next moment right after its creation, and then it is re-created again and again. We shall see that Ibn al-Arabi's view of time and how it flows is precise and unique; it has never been suggested or discussed by any other philosopher or scientist. This distinctive cosmic vision of 'ever-renewed creation', when added to the understanding of the actual flow of time based on the three kinds of days alluded to above, can be used to build a new unique model of the cosmos which we shall discuss in Chapter VI and we shall discuss some of the consequences of this model in Chapter VII.

 

Read Other Books:

Single Monad Model of the Cosmos
The Single Monad Model of the Cosmos: Ibn Arabi's View of Time and Creation
The Duality of Time Theory
The Duality of Time Theory: Complex-Time Geometry and Perpertual Creation of Space
The Duality of Time Theory
The Ultimate Symmetry: Fractal Complex-Time and Quantum Gravity
The Chest of Time
The Chest of Time: Particle-Wave Duality: from Time Confinement to Space Transcendence

Read this short concise exploration of the Duality of Time Postulate:

he Duality of Time Postulate
DoT: The Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics

Other Pages Related to Search Keywords:

  • ... Monadology =>:

  • ... Space Transcendence Read this short concise exploration of the Duality of Time Postulate: DoT: The Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics ...


  • ... Arrange Events =>:

  • ... ing Ibn al-Arabi's View of Time: As we shall see in Chapter II, Ibn al-Arabi considers time to be imaginary and without real existence; it is only a tool used by the mind to chronologically ARRANGE EVENTS and the motion of the heavenly spheres and physical objects. Ibn al-Arabi then distin ...


  • ... Intellective Force =>:

  • ... een two kinds of time; 'natural time' and 'paranatural time'. He also explains that the origin of this ultimately imaginary time is from the two forces of the soul: the active force and the INTELLECTIVE FORCE . Despite time being imaginary, Ibn al-Arabi considers it as one of the four main ...


  • ... Deeper Understanding =>:

  • ... hat Ibn al-Arabi stresses that, according to the Qur’an, only one 'event' should be happening every 'day' (of the actual days), and not many different events as we observe. To achieve his DEEPER UNDERSTANDING of this key Qur’anic expression, he reconstructs the underlying reality of th ...


  • ... Cosmic Week =>:

  • ... day' and those days are measured by our normal day that we count on the earth. On the other hand, Ibn al-Arabi gives special importance to the cosmic 'Week', and says that each of the seven COSMIC WEEK -Days are unique and not alike. Saturday (al-sabt) in particular has a special importance ...


  • ... Including Saturday =>:

  • ... cosmic week-Days are unique and not alike. Saturday (al-sabt) in particular has a special importance, because he considers it to be the 'Day of eternity', so that the observable week days, including Saturday itself, are therefore happening in Saturday! This initially may look rather confu ...


  • ... Week Days =>:

  • ... f the seven cosmic week-Days are unique and not alike. Saturday (al-sabt) in particular has a special importance, because he considers it to be the 'Day of eternity', so that the observable WEEK DAYS , including Saturday itself, are therefore happening in Saturday! This initially may look r ...


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  • ... e shall see in Chapter II, Ibn al-Arabi considers time to be imaginary and without real existence; it is only a tool used by the mind to chronologically arrange events and the motion of the HEAVENLY SPHERE s and physical objects. Ibn al-Arabi then distinguishes between two kinds of time; 'n ...


  • ... Anic Expression =>:

  • ... ng to the Qur’an, only one 'event' should be happening every 'day' (of the actual days), and not many different events as we observe. To achieve his deeper understanding of this key Qur’ ANIC EXPRESSION , he reconstructs the underlying reality of the normal days in a special way from the ...


  • ... Actual Day =>:

  • ... ot so uniform and smooth as we ordinarily imagine. The key point here is that Ibn al-Arabi stresses that, according to the Qur’an, only one 'event' should be happening every 'day' (of the ACTUAL DAY s), and not many different events as we observe. To achieve his deeper understanding of th ...


  • ... Ultimately Imaginary =>:

  • ... tion of the heavenly spheres and physical objects. Ibn al-Arabi then distinguishes between two kinds of time; 'natural time' and 'paranatural time'. He also explains that the origin of this ULTIMATELY IMAGINARY time is from the two forces of the soul: the active force and the intellective ...


  • ... Renewed Creation =>:

  • ... t Ibn al-Arabi's view of time and how it flows is precise and unique; it has never been suggested or discussed by any other philosopher or scientist. This distinctive cosmic vision of 'ever- RENEWED CREATION ', when added to the understanding of the actual flow of time based on the three kin ...


أهلا بكم في موقع نظرية الجوهر الفرد !
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Message from the Author:

I have no doubt that this is the most significant discovery in the history of mathematics, physics and philosophy, ever!

By revealing the mystery of the connection between discreteness and contintuity, this novel understanding of the complex (time-time) geometry, will cause a paradigm shift in our knowledge of the fundamental nature of the cosmos and its corporeal and incorporeal structures.

Enjoy reading...

Mohamed Haj Yousef


Check this detailed video presentation on "Deriving the Principles of Special, General and Quantum Relativity Based on the Single Monad Model Cosmos and Duality of Time Theory".

Download the Book "DOT: The Duality of Time Postulate and Its Consequences on General Relativity and Quantum Mechanics" or: READ ONLINE .....>>>>



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Because He loves beauty, Allah invented the World with ultimate perfection, and since He is the All-Beautiful, He loved none but His own Essence. But He also liked to see Himself reflected outwardly, so He created (the entities of) the World according to the form of His own Beauty, and He looked at them, and He loved these confined forms. Hence, the Magnificent made the absolute beauty --routing in the whole World-- projected into confined beautiful patterns that may diverge in their relative degrees of brilliance and grace.
paraphrased from: Ibn al-Arabi [The Meccan Revelations: IV.269.18 - trans. Mohamed Haj Yousef]
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