By Seyyed Hossein Nasr
This is often the single e-book to accommodate classical Islamic cosmology because it was once formulated by means of the Ikhwan al-S'afa al Biruni and Ibn Sina through the 10th and 11th centuries. those figures stimulated the entire later centuries of Islamic historical past and actually created the cosmological framework in which all later medical task within the Islamic international was once carried out--the enduring snapshot of the cosmos during which Muslims have lived prior to now millennium.
Nasr writes from in the Islamic culture and demonstrates how, in keeping with the lessons of the Quran and the Prophet, the figures taken care of during this paintings built-in parts drawn from numerous old 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 gives a key for figuring out of conventional Islamic thought.
“…the volume of educational literature dedicated to the best way in which Muslims in classical and medieval Islam estimated the cosmos is negligible. There are, even though, a few noteworthy exceptions. An creation to Islamic Cosmological Doctrines is considered one of them.” — Parabola
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Additional info for An Introduction to Islamic Cosmological Doctrines
5 S. Lane-Poole, Studies in a Mosque, 2nd ed. (London: Sydney, Eden, Remington, 1893), pp. 193-194. 6 'A. res de Ia Purete': Encyclopedistes arabes du JV•f X• siecle (Beirut, 1948), p. 48. 7 Ibid. 8 For a general discussion of these opinions as well as those of the moderns, see A. L. Tibawi, "Ikhwan a~-~afa and their Rasa'il," Islamic Quarterly, 2:28-46 (1955). " A. Tamir, La Realite des lbwan a$-Sa/ii' wa f;lulliin al-Wafii' (Beirut, 1957), p. 17. 27 THE RASA'IL OF THE IKHWAN AL-~AFA' ''the work is accepted by the Isma'ilis as belonging to their religion, and is still regarded as esoteric ...
In fact it may be safely asserted that the rise of the Shi'ah in this period was the chief reason for the greater attention paid to the arts and sciences. iimiyah school in Baghdad upon earlier Shi'ite models. The 4th/1Oth and Sth/11 th centuries constitute, therefore, the period of the formation of the Islamic arts, sciences, and philosophy and the period in which the basis of the Islamic sciences was laid, in such a way as to determine the general contou r of these sciences as they have been cultivated in the Muslim world ever since.
The most essential division within Islam is the "vertical" hierarchy of the Sacred Law (Shari'ah), the Way (Tariqah) and the Truth (Ijaqiqah), the first being the exoteric aspect of the Islamic revelation, divided into the Sunni and the Shi'ite interpretations of the tradition, and the latter two the esoteric aspects which are usually known under the denomination of Sufism. Or, one might say that the Truth is the center, the Way or "ways " the radii, and the Sacred Law the circumference of a circle the totality of which is lslamY 41 See F.