User Rating: 5 / 5

Star ActiveStar ActiveStar ActiveStar ActiveStar Active
 
calligraphy
Pin It

The 'Intertwined' Days:

As we have mentioned before (section II.15), Allah said in the Holy Qur’an: each Day He is upon some (one) task (55:29). Since Allah did not say 'tasks' but rather a single task or event, Ibn ‘Arabî argues that the whole Day should be under the effect of one single divine task. This, however, is not the case for our normal, 'circulated' days and is clearly not the case for the 'taken-out' days we've just described above, because we know that many different events are happening in each observable 'circulated' day.
Ibn ‘Arabî argues that the original Days of events in which Allah described Himself as being 'each Day upon some task' are intertwined (or 'entered into each other': mutawâlija, from the verb yûliju: 'to enter into') with the circulated days in a specific manner, which he explains by dividing the day into 24 hours. However, Ibn ‘Arabî emphasizes that this example is only for approximation, since one could also explain this 'intertwining' on a smaller scale than hours (e.g., minutes and seconds, or even smaller). The matter as he describes it is already very complicated for 24 hours, although this may be possible to calculate now using sophisticated computer programs.

Starting with the night of Sunday—because its name al-ahad ('the First', 'the Unique') is a Name of Allah, it is the first day, and also it is the day of the sun that is the heart or centre of the manifest world [Ayyâm Al-Sha’n: 11]—Ibn ‘Arabî reconstructs the Days of events from the hours of the circulated days, starting with the first hour of the night of Thursday, then the eighth hour, and so on with seven-hour intervals until the full twelve hours of the night of Sunday are completed. Then he moves on to 'deconstruct' the daytime of Sunday in the same way, as illustrated in the Table IV.2 and Figure IV.2.
Table IV.2: The intertwined Days (example of Sunday alone). The shaded background indicates the nights of the normal days, and bold font indicates the nighttime hours of the intertwined Days. The data in this table is extracted from Kitâb Ayyâm Al-Sha’n, pp. 11-12.

 

 

 

 

normal week days

SUN

MON

TUE

WED

THU

FRI

SAT

hours of night

 

 

 

 

 

 

 

 

 

 

 

1

.

.

.

.

SUN

.

.

2

.

.

.

.

.

.

SUN

3

.

SUN

.

.

.

.

.

4

.

.

.

SUN

.

.

.

5

.

.

.

.

.

SUN

.

6

SUN

.

.

.

.

.

.

7

.

.

SUN

.

.

.

.

8

.

.

.

.

SUN

.

.

9

.

.

.

.

.

.

SUN

10

.

SUN

.

.

.

.

.

11

.

.

.

SUN

.

.

.

12

.

.

.

.

.

SUN

.

hours of daytime

 

 

 

 

 

 

 

 

 

 

 

1

SUN

.

.

.

.

.

.

2

.

.

SUN

.

.

.

.

3

.

.

.

.

SUN

.

.

4

.

.

.

.

.

.

SUN

5

.

SUN

.

.

.

.

.

6

.

.

.

SUN

.

.

.

7

.

.

.

.

.

SUN

.

8

SUN

.

.

.

.

.

.

9

.

.

SUN

.

.

.

.

10

.

.

.

.

SUN

.

.

11

.

.

.

.

.

.

SUN

12

.

SUN

.

.

.

.

.

 
Then he moves on to analyse the night of (the circulated day of) Monday in the same way, but starting from the daytime of Friday, and so on for the full seven Days, as indicated in the following Table IV.3 and Figure IV.2.
Table IV.3: The intertwined Days (all Days). The shaded background indicates the nights of the normal days, and bold font indicates Night hours of the intertwined Days. The data in this table is extracted from Kitâb Ayyâm Al-Sha’n, pp. 11-16.

 

 

 

normal week days
SUN MON TUE WED THU FRI SAT
hours of nights 1 WED THU FRI SAT SUN MON TUE
2 MON TUE WED THU FRI SAT SUN
3 SAT SUN MON TUE WED THU FRI
4 THU FRI SAT SUN MON TUE WED
5 TUE WED THU FRI SAT SUN MON
6 SUN MON TUE WED THU FRI SAT
7 FRI SAT SUN MON TUE WED THU
8 WED THU FRI SAT SUN MON TUE
9 MON TUE WED THU FRI SAT SUN
10 SAT SUN MON TUE WED THU FRI
11 THU FRI SAT SUN MON TUE WED
12 TUE WED THU FRI SAT SUN MON
hours of daytimes 1 SUN MON TUE WED THU FRI SAT
2 FRI SAT SUN MON TUE WED THU
3 WED THU FRI SAT SUN MON TUE
4 MON TUE WED THU FRI SAT SUN
5 SAT SUN MON TUE WED THU FRI
6 THU FRI SAT SUN MON TUE WED
7 TUE WED THU FRI SAT SUN MON
8 SUN MON TUE WED THU FRI SAT
9 FRI SAT SUN MON TUE WED THU
10 WED THU FRI SAT SUN MON TUE
11 MON TUE WED THU FRI SAT SUN
12 SAT SUN MON TUE WED THU FRI


Demonstrating the Intertwined Days:

As can be readily seen from Tables IV.2 and IV.3, the flow of time for the 'intertwined' days is even more complicated than that of the taken-out days. This complex relationship is shown graphically in Figure IV.2. Again, it would be more accurate to imagine this graph in three dimensions, but the graphic depiction is already very complicated in two dimensions. (A more accurate approach to what Ibn ‘Arabî is actually describing would be to simulate this on the computer, taking into account smaller time-scales than hours.)
Figure IV.2: The intertwined days, and their relation with the circulated days. The information in this figure is extracted from Kitâb Ayyâm Al-Sha’n, pp. 11-16.
 
 


Figure IV.2 demonstrates how the 24 hours of each day of the normal circulated days are distributed over the seven Days of events. The 24 hours of the Day of Sunday for example (the 24-fold zigzag circle in the front) are distributed over the normal week days, starting from the first hour of Thursday night and moving with the seven-hour intervals already described.


The Significance of the Intertwined Days:

The flow of time according to the intertwined days is the real flow, because it indicates the manifest, outward order of events. The reason why there is a constant seven-hour step, as in the Tables IV.2 and IV.3 and Figure IV.3 above, is that the order of creation proceeds according to the seven main divine Names (and divine 'Days' of creation). For example, on Sunday (of the original Days of creation) the world starts 'hearing' the divine Command, which initiates the first dimension in creation. Then once the Sunday cycle (i.e., of the divine Attribute 'the All-Hearing') is over, the Monday cycle starts granting the world the attribute of 'the Living', and so on (see Table III.1 in the preceding Chapter). Thus the manifest world gains the qualities of these fundamental divine Attributes one after the other.