By Seyyed Hossein Nasr
This is often the single ebook to accommodate classical Islamic cosmology because it was once formulated by means of the Ikhwan al-S'afa al Biruni and Ibn Sina in the course of the 10th and 11th centuries. those figures motivated the entire later centuries of Islamic heritage and actually created the cosmological framework during which all later clinical task within the Islamic global was once carried out--the enduring snapshot of the cosmos in which Muslims have lived in past times millennium.
Nasr writes from in the Islamic culture and demonstrates how, in response to the lessons of the Quran and the Prophet, the figures taken care of during this paintings built-in components drawn from a number of historical colleges of philosophy and the sciences. This booklet is exclusive in its remedy of classical Islamic cosmology as noticeable from in the Islamic world-view and offers a key for figuring out of conventional Islamic thought.
“…the quantity of educational literature dedicated to the best way in which Muslims in classical and medieval Islam anticipated the cosmos is negligible. There are, even if, a few noteworthy exceptions. An creation to Islamic Cosmological Doctrines is considered one of them.” — Parabola
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Extra info for An Introduction to Islamic Cosmological Doctrines
As for Ibn Sinii, he was undoubtedly the greatest of the Muslim Peripatetics and in his writings one can discover the Peripatetic philosophy of Nature in its most lucid and thorough form. ts in common with the views of the Sufis on Nature and on the role of cosmology in the journey of the gnostic toward illumination. In considering the writings of the Ikhwiin al-Safa', al-Biruni, and Ibn Sinii, therefore, we are dealing not only with three of the most important authors of the most active period of the Islamic arts and sciences, but also with the general views of the school of Hermeticists and Neo-Pythagoreans, mathematicians, historians, and scholars, and finally with the Peripatetic and indirectly the lshriiqi and Sufi .
Corbin to Suhrawardi, Opera Metaphysica et Mystica, Vol. I (Tehran, 1977) and vol. II (Tehran, 1977). Regarding the Ishriiqi school and the school of Mulla $adra see also S. H. Nasr, "Suhrawardi," "The School of Ispahan," and "$adr al-Din Shirazi," in A History of Muslim Philosophy, ed. M. M. Sharif (Wiesbaden, 1963-66); and "$adr al-Din Shirazi, his life, doctrines and significance," lndo-Iranica, 14:6-16 (December 1961). See also the monumental work of Corbin, En Islam iranien, 4 vols. (Paris, 1971-1972).
Certain Sufis like I;faiHij also contrast tabi'ah with Divine grace. The term tab' has also been used by certain authors in opposition to matbU'. These two terms may have been the origin of the Latin natura naturans and natura naturata 11 and bear nearly the same meaning as their Latin counterparts. To express the relation and contrast between the Creator and the world the Muslim authors have usually used the pair of terms ~aqq and khalq. In the dominant Sunni school of Ash'arite theology the absolute transcendence of God with respect to the world (tanzih) and the "infinite" gulf separating khalq from ~aqq is emphasized to such a degree that the individual nature of things, as well as Nature as a distinct domain of reality, melts away in the absolute power of the Creator.