=> The Oneness of Being... ilar manner, Ibn al-Arabi often describes the world of all creation as a kind of 'mirror' on which Allah's Image is reflected [IV.430.1]. If someone looks at the world from the real side of actual existence, then he will see the Image of the Real, Allah the most Glorious; but if he conside ...
=> SINGLE MONAD MODEL - 5.1. 'The First Day' of Creation (al-ahad, Sunday):... But His Command, when He intendeth a thing, is only that He saith unto it: Be, and (then) it is (36:82). Therefore Allah creates by saying the command 'Be' unto the things even before their actual existence. Ibn Arabi, however, carefully distinguishes between the divine 'Saying' ( qawl ) a ...
=> SINGLE MONAD MODEL - 3. The 'Taken-out' Days:... d then Allah takes the daytime out of the night so that the world which was in the absolute darkness of the divine 'Unseen' ( al-ghayb ) is created (i.e., so that it appears in the light of actual existence). Ibn Arabi, however, argues that Allah did not specify in this verse which daytime ...
=> SINGLE MONAD MODEL - Figure V.1: The Real, the 'Possible' existents, and the 'Impossible'. This figure is taken from chapter 360 of the Futuhat [III 275].... an be held true for physical beings but not for Allah Himself, because Allah, the unique One, can obviously create multiple creations as we can clearly see: So without their dependence (for actual existence) on the existing-entity ( ayn ) of the servant, there would be no rulership for tho ...
=> SINGLE MONAD MODEL - 5. The Oneness of Being:... similar manner, Ibn Arabi often describes the world of all creation as a kind of 'mirror' on which Allah's Image is reflected [IV.430.1]. If someone looks at the world from the real side of actual existence, then he will see the Image of the Real, Allah the most Glorious; but if he conside ...
=> SINGLE MONAD MODEL - 4. The Structure of the Monad:... s) which are not followed by similars, they are called 'accidents' ( al- arad ), while the necessary concomitant is called an (inherent) attribute ( sifa ). So the knowable things that have actual existence are not more than those we have mentioned. Now you must know that the world is one ...
=> ULTIMATE SYMMETRY - IV.1.4 Mirror Symmetry and the Isthmus... imilar manner, Ibn al-Arabi often describes the world of all creation as a kind of mirror on which Allah s Image is reflected [IV.430.1]. If someone looks at the world from the real side of actual existence, then he will see the Image of the Real, Allah the Exalted and the most Glorious; b ...
=> ULTIMATE SYMMETRY - IV.1.5 Divine Theophanies and the Five
Planes of Existence... the He is manifesting. The Unseen, in turn, can also be divided into two categories: raw and created, since the first existed eternally in the foreknowledge of God, but not yet created into actual existence, though both these categories possess the state of entification. Al-Qunawi calls th ...
=> DUALITY OF TIME - 4.4.8.1 Sunday... n He intendeth a thing, is only that He saith unto it: Be, and (then) it is†[36:82]. Therefore Allah creates by saying the command ‘Be’ unto the things even before their actual existence. Ibn al-Arabi, however, carefully distinguishes between the divine ‘Sayingâ ...
=> DUALITY OF TIME - 4.4.10.2 Taken-out Days... , and then Allah takes the day-time out of the night so that the world, which was in the absolute darkness of the divine ‘Unseen’, is created so that it appears in the light of actual existence. Ibn al-Arabi, however, argues that Allah didn’t specify in this verse which ...
=> SINGLE MONAD MODEL - 3. The Origin of the World:... ed in the foreknowledge of Allah even before it really existed in the world then we have to stress the difference between the essence or entity ( ayn ) of a thing in God's Knowledge and its actual existence. William Chittick devoted a full chapter in his book The Sufi Path of Knowledge to ...
=> SINGLE MONAD MODEL - 7. Time in Earlier Islamic Philosophy:... inuous and time is related to this motion' ( Abdul-Muta al: 113). But similar to Ibn Arabi, al-Farabi apparently also believed that the world is contingent or 'possible to exist' before its actual existence. Otherwise, if it were 'impossible' it wouldn't exist, or if it were 'necessary', i ...
=> The Origin of the World... in the foreknowledge of Allah even before it really existed in the world - then we have to stress the difference between the essence or entity (‘ayn) of a thing in God's Knowledge and its actual existence. William Chittick devoted a full chapter in his book The Sufi Path of Knowledge to ...
=> The Significance of Each Day of the Divine Week... But His Command, when He intendeth a thing, is only that He saith unto it: Be, and (then) it is (36:82). Therefore Allah creates by saying the command 'Be' unto the things even before their actual existence. Ibn al-Arabi, however, carefully distinguishes between the divine 'Saying' (qawl) ...
=> Divine Theophanies and the Five Divine Presences... e is manifesting. The Unseen, in turn, can also be divided into two categories: raw and created, since the first existed eternally in the foreknowledge of God, but not yet created into actual existence, though both these categories possess the state of entification. Al-Qunawi calls th ...
=> The Structure of the Monad... ics) which are not followed by similars, they are called 'accidents' (al-‘arad), while the necessary concomitant is called an (inherent) attribute (sifa). So the knowable things that have actual existence are not more than those we have mentioned. Now you must know that the world is one ...
=> The Taken-out Days... then Allah takes the daytime out of the night so that the world - which was in the absolute darkness of the divine 'Unseen' (al-ghayb) - is created (i.e., so that it appears in the light of actual existence). Ibn al-Arabi, however, argues that Allah did not specify in this verse which dayt ...
=> Time in Earlier Islamic Philosophy:... and time is related to this motion' (‘Abdul-Muta‘al: 113). But similar to Ibn al-Arabi, al-Farabi apparently also believed that the world is contingent or 'possible to exist' before its actual existence. Otherwise, if it were 'impossible' it wouldn't exist, or if it were 'necessary', i ...
=> Unicity versus Multiplicity... an be held true for physical beings but not for Allah Himself, because Allah, the unique One, can obviously create multiple creations as we can clearly see: So without their dependence (for actual existence) on the existing-entity (‘ayn) of the servant, there would be no rulership for th ...
=> Other Projects... ts on the various names and descriptions of the Single Monad, relating all that to the concept of time and pre-existence of the World in the divine fore-knowledge, before it is brought into actual existence in the outward corporeal and incorporeal dimensions, via the White Pearl, one of th ...
=> The White Pearl... ts on the various names and descriptions of the Single Monad, relating all that to the concept of time and pre-existence of the World in the divine fore-knowledge, before it is brought into actual existence in the outward corporeal and incorporeal dimensions, via the White Pearl, one of th ...
=> DUALITY OF TIME - 6.1 Metaphysics and Ontology... since its non-being entails a contradiction. The possible being is neither necessary nor impossible for it to be or not to be. It is ontologically neutral, and is brought from potential to actual existence via a cause that is external to its essence. The impossible, is that which necessar ...
The science of Time is a noble science, that reveals the secret of Eternity. Only the Elites of Sages may ever come to know this secret. It is called the First Age, or the Age of ages, from which time is emerging.
