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Eighth to the Sixteenth Century - Rashid Islamic Center

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The Mosque, <strong>the</strong> Labora<strong>to</strong>ry, and <strong>the</strong> Market • 107tenth century, when modern-day instruments were not available <strong>to</strong>detect hydrogen bonding.Al-Biruni’s unique contribution <strong>to</strong> cosmology lies in <strong>the</strong> way hisentire system is interlinked. He provides a detailed description of <strong>the</strong>sublunary world, gives geographical details of <strong>the</strong> various regions of<strong>the</strong> earth, describes <strong>the</strong> formation of mountains, clouds, dry and wetlands, <strong>the</strong> seven climes, and numerous minerals, plants, and animals.In his writings on <strong>the</strong> animal and plant kingdom, his ideas aredirectly inspired by <strong>the</strong> QurāĀn, just as his overall scheme of humanexistence and <strong>the</strong> human relationship with <strong>the</strong> world. For example,in his description of <strong>the</strong> senses of hearing and sight in humanbeings, al-Biruni states: “Sight was made <strong>the</strong> medium so that [man]traces among <strong>the</strong> living things <strong>the</strong> signs and wisdom, and turns from<strong>the</strong> created things <strong>to</strong> <strong>the</strong> Crea<strong>to</strong>r” (al-Biruni, tr. 1989, 5). Then hecites <strong>the</strong> verse We shall show <strong>the</strong>m Our signs on <strong>the</strong> horizons and within<strong>the</strong>mselves until it will be manifest un<strong>to</strong> <strong>the</strong>m that it is <strong>the</strong> truth (Q. 41:53).<strong>Islamic</strong> cosmological schemes continued <strong>to</strong> explore various aspectsof <strong>the</strong> discipline after <strong>the</strong> death of al-Biruni and Ibn Sina, though<strong>the</strong> groundbreaking works of <strong>the</strong> tenth and <strong>the</strong> eleventh centuriesremained dominant. A special genre of interest is <strong>the</strong> “Wonders ofCreation” tradition, which sought <strong>to</strong> describe <strong>the</strong> entire universe. Thetwelfth and <strong>the</strong> thirteenth centuries were particularly rich in <strong>the</strong>seencyclopedic writings.God, Creation, and <strong>the</strong> Concept of Eternity of <strong>the</strong> WorldIn contrast <strong>to</strong> our own era, <strong>the</strong> existence of God was not a widespreadissue during <strong>the</strong> Middle Ages (at least in <strong>the</strong> geographical areaunder consideration). A<strong>the</strong>ism and agnosticism did not exist in <strong>the</strong>public sphere. Muslim, Christian, and Jewish philosophers of thattime constructed <strong>the</strong>ir metaphysics, physics, and cosmology on <strong>the</strong>understanding that God exists. What was sometimes disputed was<strong>the</strong> provability of God’s existence, for some philosophers believedthat such a proof could be offered rationally while o<strong>the</strong>rs demurred.Those who attempted <strong>to</strong> provide proofs for <strong>the</strong> existence of God canbe divided in<strong>to</strong> two broad categories: those who demonstrated <strong>the</strong>existence of God from <strong>the</strong> premise of <strong>the</strong> world’s eternity and those

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