=> Analogies in the Macrocosms... 'the Throne', Ibn al-Arabi says that - in cosmological language - Allah mounted on the Throne of the Single Monad, while the All-Merciful mounted on the Throne (following the literal Qur’anic verses that we discussed earlier in section I.4. So the relation between these two Names is lik ...
=> SINGLE MONAD MODEL - 8. The Discrete Nature of Time:... rom the earth. Ibn Arabi helps to clarify this counter-intuitive understanding of the foundational divine 'Event' by introducing some related new concepts that are also based on certain Qur anic verses. The first related concept is that the world is surely re-created every singular day ove ...
=> SINGLE MONAD MODEL - 13. Days of Other Orbs and Divine Names:... ), which equals 50,000 years according to Qur'an the (70:4), Ibn Arabi also mentions 'the day of Mithl ' ('the Like', i.e., the cosmic 'Likeness' of the divine, referring to the famous Qur anic verse 42:11 the 'Perfect Human Being' ( al-insan al-kamil ), who is created, according to a fam ...
=> SINGLE MONAD MODEL - 15. The 'Single Day':... ' ( al-zaman al-fard ) or 'the Day of task or event' ( yawm al-sha n ). Another translation of sha n is possibly 'concern', which could also convey the general meaning of the underlying Qur anic verse, repeatedly cited by Ibn Arabi and it forms the basis of his unique view of the discrete ...
=> SINGLE MONAD MODEL - 4. The Divine Origin of the Seven Days of the Week:... eek and their actual flow in the heavens, and he calls this separation Salkh or 'taking-out' [ Ayyam Al-Sha n : 7], a rare expression taken from the Qur an (36:37). In interpreting that Qur anic verse, Ibn Arabi explains that there are three nights' and three daytimes' difference between t ...
=> SINGLE MONAD MODEL - 3. The 'Taken-out' Days:... ke a couple, i.e. a single 'day' ( yawm ). Ibn Arabi adds that Allah did not explicitly mention that night is also taken out of the daytime, since it is readily understood from the same Qur anic verse [ Ayyam Al-Sha n : 8; I.141.6, I.716.11]. On the other hand, Ibn Arabi indicates that the ...
=> SINGLE MONAD MODEL - 5. The Oneness of Being:... Chittick goes on to show that, for Ibn Arabi, everything in the world is a divine name of Allah ( SDK : 94); or rather, the things are the manifestations of the Names. From the general Qur anic verse: O people, you are truly in need of Allah (35:15), Ibn Arabi easily concludes that everyt ...
=> SINGLE MONAD MODEL - 6. The Principle of Ever-renewed Creation:... d 'return to non-existence' is an intrinsic condition of all the created forms, and not due to any external force [II.385.4]. Typically Ibn Arabi relates this fundamental insight to the Qur anic verse: but they are unaware of the new creation (khalq jadid ) (50:15), which he frequently quo ...
=> DUALITY OF TIME - 7.2.3 The Seven Heavens... esponding earth, or ground state, in the corresponding level, thus we actually have seven heavens and seven earths, as it is alluded in various theological texts. Hence, according to the Quranic verse [21:30] quoted above, these seven heavens and their absolute earth were initially entangl ...
=> ULTIMATE SYMMETRY - i.3 Outline of Islamic Astronomy and
Cosmology... d, al-Razi (1149 1209) criticizes the idea of the Earth s centrality within the Universe, and explores the notion of the existence of a multiverse. In his commentary on the above opening Quranic verse [1:2], he argues that this implies either the existence of many parallel Universes, or ot ...
=> SINGLE MONAD MODEL - 6.4. The Hierarchy of Divine Names:... so called 'the Throne', Ibn Arabi says that in cosmological language Allah mounted on the Throne of the Single Monad, while the All-Merciful mounted on the Throne (following the literal Qur anic verses that we discussed earlier in section I.4. So the relation between these two Names is lik ...
=> TIME CHEST - 2.3 Outline of the Single Monad Model of the Cosmos... y renewed “return to non-existence” is an intrinsic condition of all created forms, and not due to any external force [II.385.4]. Typically he relates this fundamental insight to the Quranic verse: (but they are unaware of the new creation) [50:15], which he frequently quotes, along wi ...
=> TIME CHEST - 2.2.6 The Discrete Nature of Time... e earth. Ibn al-Arabi helps to clarify this counter-intuitive understanding of the foundational divine “Event” by introducing some related new concepts that are also based on certain Quranic verses. The first related concept is that the World is surely re-created every singular day ove ...
=> Days of Other Orbs and Divine Names... which equals 50,000 years according to Qur'an the (70:4), Ibn al-Arabi also mentions 'the day of Mithl' ('the Like', i.e., the cosmic 'Likeness' of the divine, referring to the famous Qur’anic verse 42:11 - the 'Perfect Human Being' (al-insan al-kamil), who is created, according to a fam ...
=> The Oneness of Being... ittick goes on to show that, for Ibn al-Arabi, everything in the world is a divine name of Allah (SDK: 94); or rather, the things are the manifestations of the Names. From the general Qur’anic verse: O people, you are truly in need of Allah (35:15), Ibn al-Arabi easily concludes that eve ...
=> Preliminary Outline of Ibn Arabis Cosmology... forms that are assigned to it and that have real existence, while it doesn't have real separate existence. So how strange is its state and how high its effect! [II.430.8] [7] From the Qur’anic verse the All-Merciful mounted (established His authority) on the Throne (20:5) and other simil ...
=> The Discrete Nature of Time... he earth. Ibn al-Arabi helps to clarify this counter-intuitive understanding of the foundational divine 'Event' by introducing some related new concepts that are also based on certain Qur’anic verses. The first related concept is that the world is surely re-created every singular day ove ...
=> World Formula and the Kaaba... us variations, in most religions and ancient civilizations, but it is most complete and well preserved in Islamic texts, though it is greatly abbreviated in many short and interconnected Quranic verses and related prophetic narrations. Nevertheless, many Muslim sages and philosophers have ...
=> The Principle of Ever-renewed Creation... turn to non-existence' is an intrinsic condition of all the created forms, and not due to any external force [II.385.4]. Typically Ibn al-Arabi relates this fundamental insight to the Qur’anic verse: but they are unaware of the new creation (khalq jadid) (50:15), which he frequently quot ...
=> The Divine Origin of the Seven Days of the Week... and their actual flow in the heavens, and he calls this separation Salkh or 'taking-out' [Ayyam Al-Sha’n: 7], a rare expression taken from the Qur’an (36:37). In interpreting that Qur’anic verse, Ibn al-Arabi explains that there are three nights' and three daytimes' difference betwee ...
=> The Single Day... (al-zaman al-fard) or 'the Day of task or event' (yawm al-sha’n). Another translation of sha’n is possibly 'concern', which could also convey the general meaning of the underlying Qur’anic verse, repeatedly cited by Ibn al-Arabi and it forms the basis of his unique view of the discre ...
=> The Taken-out Days... a couple, i.e. a single 'day' (yawm). Ibn al-Arabi adds that Allah did not explicitly mention that night is also taken out of the daytime, since it is readily understood from the same Qur’anic verse [Ayyam Al-Sha’n: 8; I.141.6, I.716.11]. On the other hand, Ibn al-Arabi indicates that ...
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.
