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THE SINGLE MONAD MODEL OF THE COSMOS:

Ibn al-Arabi's Concept of Time and Creation

by Mohamed Haj Yousef


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CHAPTER II
General Aspects of Ibn Arabi's
View of Time and Days

Time, if you investigate what it comes down to, is something verifiable;

Yet it is known (only) through (human) imaginations (awham),

Its power is like Nature in its effects,

Though the essence of both is non-existing.[28]

Through it all things are determined,

While it itself has no existing essence by which it could be judged.

[I.291.1-7]

We have seen in the previous chapter that time is one the most important perennial problems in physics and cosmological philosophy. For the same reason, we find that Ibn Arabi considers that a good understanding of time is the prime key to human spiritual realization. In this chapter we shall look at the various relevant aspects of Ibn Arabi's view of time. We want to give here some general descriptions of his ideas on time, and we shall focus on the important issues in the following chapters. For this reason there are many cross-references to following chapters where these ideas are explained in more detail.

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    • ... Though the essence of both is non-existing . [28] Through it all things are determined, While it itself has no existing essence by which it could be judged. [I.291.1-7] We have seen in the PREVIOUS CHAPTER that time is one the most important perennial problems in physics and cosmological ...

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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.
Ibn al-Arabi [The Meccan Revelations: Volume I, page 156. - Trns. Mohamed Haj Yousef]

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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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Mohamed Haj Yousef

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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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