- => Analogies in the Macrocosms
... wicz (Cambridge: Islamic Texts Society, 1993). [3] As we have seen in section V.3, Ibn al-arabi argues that number one is the primordial basis of all other numbers, just as alif is the found ...
- => Causality and Induction
... drawing most of our conclusions about causality. But in chapter 56 of the Futuhat, Ibn al-arabi argues that 'in reality induction (al-istiqra’) does not give any (true divine) knowledge' [ ...
- => Spreading the Shadows
... re not other than Him, and that the 'face' of a thing is its essential reality [as Ibn al-arabi argues at I.181.19, I.306.12, I.433.36, II.182.17, II.632.34, IV.417.18]. So the things are in ...
- => The Origin of Time?
... and. But we can ask how did time begin? In response to this cosmological question, Ibn al-arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
- => The Origin of Time?
... . But we can ask how did time begin? �In response to this cosmological question, Ibn al-arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
- => The Principle of Ever-renewed Creation
... the individual form would be at least partly independent of the Real. In addition, Ibn al-arabi argues in similar theological terms that there are never any two truly identical forms, since ...
- => The Taken-out Days
... s, let us see which daytime was taken out of which night. As we pointed out above, Ibn al-arabi argues that there are three other daytimes and three other nights between the daytime and the ...
- => The Two Cycles of Life
... ed the same as it was when Allah created the heavens and the earth' [Kanz: 12357], Ibn al-arabi argues that the cosmos has completed one cycle from the beginning of creation until the point ...
- => TIME CHEST - 2.2.1 The Origin of Time
... and. But we can ask how did time begin? In response to this cosmological question, Ibn al-arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
- => TIME CHEST - 2.3 Outline of the Single Monad Model of the Cosmos
... ything is always in need for the Creator to bring it into existence. Additionally, Ibn al-arabi argues that there are no two truly identical forms, since otherwise Allah won’t be described ...
- => SINGLE MONAD MODEL - 7. Causality and Induction:
... n drawing most of our conclusions about causality. But in chapter 56 of the Futuhat , Ibn arabi argues that 'in reality induction ( al-istiqra ) does not give any (true divine) knowledge' [I ...
- => SINGLE MONAD MODEL - 4. The Origin of Time?
... rehand. But we can ask how did time begin? In response to this cosmological question, Ibn arabi argues that both the natural and para-natural types of time have originated in the Universal S ...
- => SINGLE MONAD MODEL - 11. The Two Cycles of Life:
... ned the same as it was when Allah created the heavens and the earth' [ Kanz : 12357], Ibn arabi argues that the cosmos has completed one cycle from the beginning of creation until the point ...
- => SINGLE MONAD MODEL - CHAPTER III
The Significance of the Divine Week
and its Seven Days ... only seven distinctive Days[51] depending on the kinds of events that happen in them. Ibn arabi argues that in each Day of the seven Days of the (actual, cosmic ) 'Week', Allah orders the he ...
- => SINGLE MONAD MODEL - 3. The 'Taken-out' Days:
... days, let us see which daytime was taken out of which night. As we pointed out above, Ibn arabi argues that there are three other daytimes and three other nights between the daytime and the ...
- => SINGLE MONAD MODEL - 4. The 'Intertwined' Days:
... e) task (55:29). Since Allah did not say 'task s ' but rather a single task or event, Ibn arabi argues that the whole Day should be under the effect of one single divine task. This, however, ...
- => SINGLE MONAD MODEL - 6. The Principle of Ever-renewed Creation:
... nd the individual form would be at least partly independent of the Real. In addition, Ibn arabi argues in similar theological terms that there are never any two truly identical forms, since ...
- => ULTIMATE SYMMETRY - I.4.1 The Three Hypothesis of the
Single Monad Model
... ything is always in need for the Creator to bring it into existence. Additionally, Ibn al-arabi argues that there are no two truly identical forms, since otherwise Allah won t be described a ...
- => DUALITY OF TIME - 4.2.1 The Re-creation Principle
... the individual form would be at least partly independent of the Real. In addition, Ibn al-arabi argues in similar theological terms that there are never any two truly identical forms, since ...
- => DUALITY OF TIME - 4.4.10.2 Taken-out Days
... that is taken out of it. This Table is summarized from Ayyam al-Shaan, pages 6-7. Ibn al-arabi argues that there are three other day-times and three other night-times between the day-time a ...
- => DUALITY OF TIME - 4.4.10.3 Intertwined Days
... ce Allah didn’t say ‘tasks’ but rather a single task or event, Ibn al-arabi argues that the whole Day should be under the effect of one single divine task. This, however, ...
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.
