Islamic Calligraphy
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  • => Causality and Induction
  • ... ate them to time and space, as Ibn al-Arabi discussed at the end of his short treatise al-durrat al-Bayda. Read Other Books: The Single Monad Model of the Cosmos: Ibn Arabi's View of Time an ...


  • => Motion
  • ... nt places (not moved between them), so we imagine motion. At the end of his short book al-durrat al-Bayda’ ('The White Pearl') (Al-durrat al-Bayda’: 142), Ibn al-Arabi wonders how (the g ...


  • => The Different Names of the Single Monad
  • ... n. It also has different names or descriptions as Ibn al-Arabi summarized in his book: al-durrat al-Bayda (The White Pearl) in which he discussed many names and descriptions of the First Int ...


  • => The Origin of the World
  • ... g: 'Praise be to Allah Who created things after (its being) non-existence' [I.2.3]. In al-durrat al-Bayda he also declares that 'the dependent existence (the possible) may only be after non- ...


  • => The Structure of the Monad
  • ... t is embodied or not [see also I.47.22]. Although he mostly prefers the second choice (Al-durrat al-Bayda’: 134), Ibn al-Arabi sometimes does not rule out either case, perhaps because the ...


  • => Unicity versus Multiplicity
  • ... he relevance of - their own proposition (as Ibn al-Arabi also discussed these views in al-durrat al-Bayda: 142-3), because again the world is many and the First Intellect is one; so we still ...


  • => TIME CHEST - 2.2.4 Causality and the Reality of Motion
  • ... (not moved between them), so we imagine motion. Moreover, at the end of his short book al-durrat al-Baydaa (“The White Pearl” ), Ibn al-Arabi wonders how (the general) people (not to men ...


  • => SINGLE MONAD MODEL - 7. Causality and Induction:
  • ... relate them to time and space, as Ibn Arabi discussed at the end of his short treatise al-durrat al-Bayda .     Read Other Books: The Single Monad Model of the Cosmos: Ibn Arabi's ...


  • => SINGLE MONAD MODEL - A: Ibn Arabi's Printed Works (in Arabic):
  • ... wan Ibn 'Arabi, Beirtu: Dar Al-Kutub Al- Ilmiyya, ed. Ahmad Hasan Basaj 102 10. (1923) Al-durrat al-Bayda , Beirut: n.p. 178 11. (1946) Fusus Al-Hikam, Cairo: n.p.; Critical Edition by A. Af ...


  • => SINGLE MONAD MODEL - 3. The Origin of the World:
  • ... g: 'Praise be to Allah Who created things after (its being) non-existence' [I.2.3]. In al-durrat al-Bayda he also declares that 'the dependent existence (the possible) may only be after non- ...


  • => SINGLE MONAD MODEL - 6. Motion:
  • ... nt places (not moved between them), so we imagine motion. At the end of his short book al-durrat al-Bayda ('The White Pearl') ( Al-durrat al-Bayda : 142), Ibn Arabi wonders how (the general) ...


  • => SINGLE MONAD MODEL - ABBREVIATIONS
  • ... h Al-Mamlaka Al-Insaniyya ; in Kleinere Schriften des Ibn Al-'Arabi , ed. H. S. Nyberg Al-durrat al-Bayda Ibn Arabi (2002-4) Risalat Al-durrat al-Bayda in: Rasa il Ibn Arabi , Beirut: Mu ass ...


  • => 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].
  • ... ate the relevance of their own proposition (as Ibn Arabi also discussed these views in al-durrat al-Bayda : 142-3), because again the world is many and the First Intellect is one; so we stil ...


  • => SINGLE MONAD MODEL - 3. The Different Names of the Single Monad:
  • ... Pen. It also has different names or descriptions as Ibn Arabi summarized in his book: al-durrat al-Bayda (The White Pearl) in which he discussed many names and descriptions of the First Int ...


  • => SINGLE MONAD MODEL - 4. The Structure of the Monad:
  • ... is embodied or not [see also I.47.22]. Although he mostly prefers the second choice ( Al-durrat al-Bayda : 134), Ibn Arabi sometimes does not rule out either case, perhaps because the argum ...


  • => Solving the Problem of Causality Based on the Duality of Time Theory
  • ... ces, and not moved between them, so we imagine motion. At the end of his short book “al-durrat al-Bayda” (“The White Pearl”), Ibn al-Arabi wonders how (the general) people (not to me ...


  • => DUALITY OF TIME - 4.2.2  The Single Monad
  • ... different names or descriptions as Ibn al-Arabi summarized in one of his books: “al-durrat al-Bayda” (“The White Pearl”) in which he discussed many names and descript ...


  • => DUALITY OF TIME - 4.4.4.2  Day-time and Night-time
  • ... and not moved between them, so we imagine motion. At the end of his short book “al-durrat al-Bayda” (“The White Pearl”), Ibn al-Arabi wonders how (the general) peopl ...


  • => DUALITY OF TIME - 2.5.5  Similar Arguments
  • ... rpretation is more speculative Needham (1959). Similarly, at the end of his short book al-durrat al-Bayda (“The White Pearl”; another symbolic name of the Single Monad), Ibn al-A ...



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  • ... 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 ...


  • ... Published B =>:

  • ... 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 ...


Welcome to the Single Monad Model of the Cosmos and Duality of Time Theory
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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.

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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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