Islamic Calligraphy
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  • => Circular Time and Cyclical Time
  • ... n be found here . Circular Time and Cyclical Time Circular Time and Cyclical Time: Ibn al-arabi repeatedly describes time as a 'circle' (da’ira), [I.387.33], which does not have a beginnin ...


  • => Creation Scenario: the World as a Movie
  • ... do not (and cannot) fully resemble humans in many other respects. As we have seen, Ibn al-arabi repeatedly showed that in many respects both the world and the essential (spiritual) human bei ...


  • => The Contrasting Approaches of Sufism and Philosophy
  • ... Ibn al-Arabi; vol. I, Treatise 16: 2) and in his famous chapter 63 of the Futuhat, Ibn al-arabi repeatedly affirms that true visions ('visionary unveiling', kashf suwari) are always correct, ...


  • => The Unicity of God and His Names
  • ... Sunna. Moreover, although each Name of the divine Names is different from others, Ibn al-arabi repeatedly cautions his readers that all that Names are intrinsically implicit in each one of ...


  • => TIME CHEST - 2.2.7 Circular Time and Cyclical Time
  • ... y Mohamed Haj Yousef Search Inside this Book 2.2.7 Circular Time and Cyclical Time Ibn al-arabi repeatedly describes time as a “circle” , [I.387.33], which does not have a beginning or a ...


  • => SINGLE MONAD MODEL - 8. Creation Scenario: the World as a Movie:
  • ... rs do not (and cannot) fully resemble humans in many other respects. As we have seen, Ibn arabi repeatedly showed that in many respects both the world and the essential (spiritual) human bei ...


  • => SINGLE MONAD MODEL - 10. Circular Time and Cyclical Time:
  • ... on by Mohamed Haj Yousef Search Inside this Book 10. Circular Time and Cyclical Time: Ibn arabi repeatedly describes time as a 'circle' ( da ira ), [I.387.33], which does not have a beginnin ...


  • => SINGLE MONAD MODEL - 3. The Unicity of God and His Names:
  • ... and Sunna. Moreover, although each Name of the divine Names is different from others, Ibn arabi repeatedly cautions his readers that all that Names are intrinsically implicit in each one of ...


  • => ULTIMATE SYMMETRY - IV.1.3 Unicity of God and the Trinity of the Cosmos
  • ... e Name. Moreover, although each Name of the divine Names is different from others, Ibn al-arabi repeatedly cautions his readers that all Names are intrinsically implicit in each one of them, ...


  • => DUALITY OF TIME - 4.1  The Oneness of Being
  • ... e Name. Moreover, although each Name of the divine Names is different from others, Ibn al-arabi repeatedly cautions his readers that all Names are intrinsically implicit in each one of them, ...


  • => DUALITY OF TIME - 4.2.6.4  Hierarchy of Divine Names
  • ... ™t, and cannot, fully resemble humans in many other respects. As we have seen, Ibn al-arabi repeatedly showed that in many respects both the world and the essential human being work in t ...



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  • ... Monadology =>:

  • ... poetry: “the age has curved on us and bent” [I.202.7], so as we notice he referred to the Age, instead of simple time, because as in modern physics and cosmology, the curvature o ...


  • ... Published B =>:

  • ... poetry: “the age has curved on us and bent” [I.202.7], so as we notice he referred to the Age, instead of simple time, because as in modern physics and cosmology, the curvature o ...


Welcome to the Single Monad Model of the Cosmos and Duality of Time Theory
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Message from the Author:

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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