Islamic Calligraphy
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  • => Analogies in the Macrocosms
  • ... ing to the seven main Attributes of Allah which are responsible for the seven Days of the divine creative Week [I.49.32]. Figure VI.3: Photograph of the Kaaba, with people on the Hajj circum ...


  • => Hours, Minutes and Seconds
  • ... l revolution of the Heavens around the earth (see sections II.12 and III.2). The original divine creative Days are single indivisible divine 'Acts', but in the observed time that we experien ...


  • => The Metaphysical Triplicity (Trinity) of the Cosmos
  • ... f) triplicity runs inwardly through the totality of all things, because it exists in the (divine creative) Source. [III.126.5] Now the Universal Intellect is the intermediary reality (also c ...


  • => The Motion of the Seven Days in the Zodiac
  • ... es, which are then repeated that over and over again. Each Day of these seven Days of the divine creative Week is called a 'Day of event', in which only one single event happens, because it ...


  • => The Oneness of Being
  • ... creative Spirit - or the divine Name 'Light', which he often uses as synonymous with the divine creative and existentiating power - is attached to the 'dark', contingent form of the creatur ...


  • => The Significance of Each Day of the Divine Week
  • ... ering, he says: As for (the reason) for His choosing Friday as best from the Days (of the divine creative Week), that is because in it the Two Forms appeared [i.e., of the cosmos and of the ...


  • => The Significance of the Week in Theology and Astronomy
  • ... hough there are many similarities between Ibn al-Arabi's doctrine about the origin of the divine creative Week and its Days, and the cosmological perspectives and understandings of earlier a ...


  • => Superstrings and the Science of Letters
  • ... s words are never exhausted (18:109, 31:27). Therefore they have, corresponding to those (divine creative) words, 'hearings' that never end… And the spiritual hearing is connected to the s ...


  • => The Circulated Days (ayyam al-takwir)
  • ... n). Yet each Day of event is also composed of the seven distinctive Days of creation, the divine creative 'Week' described in detail in the previous chapter. =========== [1] For the Arabs, w ...


  • => The Discrete Nature of Time
  • ... y the total number of perceiving entities and their perceptions in the world. During this divine creative 'glance' (lamha), we perceive a still picture of our limited perception of the world ...


  • => The Kinds of Events
  • ... ated, and so on [Ayyam Al-Sha’n: 6], and he explains further in the Futuhat that: 'the (divine creative) "Event", in relation to the Real (i.e., God/al-haqq), is one from Him; but with rel ...


  • => The Single Day
  • ... Breather in the single time' [II.171.23]. This is because in this instantaneous 'Day' the divine creative 'Breath' emerges and returns to its Source, with its manifestation being the realm o ...


  • => Space-Time and the Speed of Light
  • ... (along with the rest of creation) are still being created. Ibn al-Arabi insists that this divine creative process is repeated every single moment as we shall explain in the following chapter ...


  • => The Structure of the Monad
  • ... e formation' (takwin) in itself. So the world is always continually in need (faqr: of the divine creative force). As for the forms, they are in need (of Allah's creation) in order to come ou ...


  • => The Metaphysical Triplicity (Trinity) of the Cosmos
  • ... f) triplicity runs inwardly through the totality of all things, because it exists in the (divine creative) Source. [III.126.5] Now the Universal Intellect is the intermediary reality (also c ...


  • => Unicity versus Multiplicity
  • ... d to this image, Ibn al-Arabi explained in chapter 47 of the Futuhat [I.260.1], that the (divine creative Source-) point in the centre of a circle meets any point in its circumference with i ...


  • => TIME CHEST - 1.3 Time and Cosmology in Islamic Philosophy
  • ... , or the Cosmos, is also identified as the creation that comes into existence through the divine creative command: “Be!” (kun), from which the Arabic name for the cosmos is derived: (kaw ...


  • => TIME CHEST - 2.2.2 Space-Time Duality
  • ... (along with the rest of creation) are still being created. Ibn al-Arabi insists that this divine creative process is repeated every single moment as we shall explain in the following chapter ...


  • => TIME CHEST - 2.2.6 The Discrete Nature of Time
  • ... y the total number of perceiving entities and their perceptions in the World. During this divine creative “glance” , we perceive a still picture of our limited perception of the World, a ...


  • => ULTIMATE SYMMETRY - IV.1.2 The Three Categories of Existence
  • ... between existence and non-existence), then you say these are creations. ... Through this (divine creative) Breath, the whole world is breathing (animated with life), and the Breath made it a ...


  • => ULTIMATE SYMMETRY - IV.1.3 Unicity of God and the Trinity of the Cosmos
  • ... e of) trinity runs inwardly through the totality of all things, because it exists in the (divine creative) Source. [III.126.5]   Now the Universal Intellect is the intermediary reality ...


  • => ULTIMATE SYMMETRY - IV.2.3 The Real-Through-Whom-Things-Are-Created
  • ... Book IV.2.3 The Real-Through-Whom-Things-Are-Created It must be noted, however, that the divine creative Source-point at the center of the circle in Figure IV.2, though it is denoted as the ...


  • => ULTIMATE SYMMETRY - i.3.2 The Sufi Cosmology
  • ... r hand, the Cosmos is also called kawn , which means being , since it is derived from the divine creative command kun (Be!), through which the entities of the Cosmos come into the ordered ma ...


  • => DUALITY OF TIME - 4.1  The Oneness of Being
  • ... eal, “but Allah threw” (8:17), because He is the Real. For it is through the (divine creative) Breath that the whole world is “breathing” (animated with life), and th ...


  • => DUALITY OF TIME - 4.1.4  Trinity of the Cosmos
  • ... e of) trinity runs inwardly through the totality of all things, because it exists in the (divine creative) Source.’ [III.126.5] Now the Universal Intellect is the intermediary reality ...


  • => DUALITY OF TIME - 4.2.2  The Single Monad
  • ... €œcreative formation” in itself. The world is always continually in need (of the divine creative force); the forms are in need (of Allah’s creation) in order to come out from ...


  • => DUALITY OF TIME - 4.2.6.1  Black Stone and the Kaaba
  • ... ing to the seven main Attributes of Allah which are responsible for the seven Days of the divine creative Week [I.49.32]. Just as the Greatest Element thus makes the Single Monad which scans ...


  • => DUALITY OF TIME - 4.4.4.2  Day-time and Night-time
  • ... days of the cosmic Week we, along with the rest of creation, are being created, and this divine creative process is repeated every single moment. The world, for Ibn al-Arabi, is confined in ...


  • => DUALITY OF TIME - 4.4.8.7  Saturday
  • ... s place always, at every moment in time and in every point of space. In terms of the same divine creative cycle of the seven Days explained above, the world is re-created every moment in six ...


  • => DUALITY OF TIME - 4.4.10.1  Circulated Days
  • ... on. Yet each Day of event is also composed of the seven distinctive Days of creation, the divine creative ‘Week’, described in section 4.4. The circulated days are the normal da ...


  • => DUALITY OF TIME - 4.4.10.3  Intertwined Days
  • ... l burn, and those which accept heat will be heated, and so on [Ayyam al-Shaan, 6]. So the divine creative ‘Event’, in relation to the Real, or the Single Monad, is one from Him; ...


  • => DUALITY OF TIME - 2.5.7  Potential Infinity
  • ... , or the cosmos, is also identified as the creation that comes into existence through the divine creative command: “Be!” (kun), from which the Arabic name for the cosmos is deriv ...


  • => SINGLE MONAD MODEL - 5. Space-Time and the Speed of Light:
  • ... we (along with the rest of creation) are still being created. Ibn Arabi insists that this divine creative process is repeated every single moment as we shall explain in the following chapter ...


  • => SINGLE MONAD MODEL - 8. The Discrete Nature of Time:
  • ... y the total number of perceiving entities and their perceptions in the world. During this divine creative 'glance' ( lamha ), we perceive a still picture of our limited perception of the wor ...


  • => SINGLE MONAD MODEL - 15. The 'Single Day':
  • ... Breather in the single time' [II.171.23]. This is because in this instantaneous 'Day' the divine creative 'Breath' emerges and returns to its Source, with its manifestation being the realm o ...


  • => SINGLE MONAD MODEL - CHAPTER III
    The Significance of the Divine Week
    and its Seven Days
  • ... this chapter we shall first explain the origin and the meaning of these seven Days of the divine creative Week, why they have to be seven and not more or less, and what is the significance o ...


  • => SINGLE MONAD MODEL - 1. The Significance of the Week in Theology and Astronomy:
  • ... although there are many similarities between Ibn Arabi's doctrine about the origin of the divine creative Week and its Days, and the cosmological perspectives and understandings of earlier 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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