By Seyyed Hossein Nasr
This is often the one e-book to accommodate classical Islamic cosmology because it used to be formulated via the Ikhwan al-S'afa al Biruni and Ibn Sina in the course of the 10th and 11th centuries. those figures inspired the entire later centuries of Islamic historical past and actually created the cosmological framework in which all later clinical job within the Islamic international was once carried out--the enduring snapshot of the cosmos in which Muslims have lived in the past millennium.
Nasr writes from in the Islamic culture and demonstrates how, according to the lessons of the Quran and the Prophet, the figures taken care of during this paintings built-in components drawn from a variety of old faculties of philosophy and the sciences. This ebook is exclusive in its therapy of classical Islamic cosmology as visible from in the Islamic world-view and offers a key for knowing of conventional Islamic thought.
“…the quantity of educational literature dedicated to the way in which in which Muslims in classical and medieval Islam predicted the cosmos is negligible. There are, besides the fact that, a few noteworthy exceptions. An creation to Islamic Cosmological Doctrines is one in every of them.” — Parabola
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Extra info for An Introduction to Islamic Cosmological Doctrines
Religion, is a way of unity and totality. , that 1s to say unity or the action of uniting. As a universal religion, it admits aradations, but each of these gradations is truly Islam in the sense that each and every ~ ~f Islam r~veals the same principle.... The formula of 'Et-Tawl]id' or MonoISm IS a Shara1te commonplace. The import that a man gives to this formula is his ~na! affair, since it depends upon his Sufism. uty ~eanmg; for m that case one destroys the unity of Islam, that is to say its univer9ochs1~ faculty of adapting and fitting itself to all mentalities, circumstances and • s· · Abdul ~adi, "L'Universalite en )'Islam," Le Voile d'Isis, January 1934.
Lane-Poole, The Mohammadan Dynasties (Paris, 1925), pp. 128ff, and W. Barthold, Turkestan down to the Mongol Invasion, rev. ed. (London, 1928), pp. 208ft·. ~·· ISLAM AND THE STUDY OF NATURE 17 JDinated in the conquest of eastern Persia by MaJ:tmi1d of Ghazna, ending permanently the rule of the Persians in Central Asia. If the rise of these independent dynasties meant a weakening of the authority of the caliphate, these dynasties nevertheless, accepted at least theoretically, the Sunni caliph and ruled in his name.
Evolution scientifique mondiale (Leiden, 1938 and 1966). See also S. H. Nasr, Science and Civilization in Islam (New York, 1970) and Islamic Science- An Illustrated Study (London. 1976); and M. Ullman, Die iVatur-und Geheimwissenschaften im Islam (Leiden, 1972). ISLAM AND THE STUDY OF NATURE 13 Ibn Sina, Abii Sulaiman al-Mantiqi, and Abii l;layyan al-Tawl;tidi lived and wrote. It was also a time when such important encyclopedias as the Mafati/:1. al-'ulum ofMul;lammad ibn Al;lmad ibn al-Khwarazmi, compiled in 366/976, 27 and the Fihrist of Ibn Nadim al-Warraq of 378/988, made their appearance in Islamic intellectual life.