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Suy wrote an important work on religious astronomy, whose sources derived from the traditions

of the Prophet. Born into a family engaged in religious scholarship and holding administrative offices,

he became the most prolific authors in all of Islamic literature. His father was a preacher, taught

Shfii religious law, and acted as a deputy judge (q). He died prematurely when his son was only 5

years old, but he had made financial arrangements that allowed Suy to pursue a path of

scholarship through the guardianship and aid of his fathers friends and students. Suy commenced

his studies at an early age, with the study of Islamic religious sciences under various teachers. This

included the study ofadith (statements and actions of the Prophet Muammad and his companions

as recorded by his contemporaries and collated into collections by later authors), some rudimentary

arithmetic for the solution of problems of inheritance, and probably the study of rudimentary

timekeeping (miqt) and traditional medicine. At the young age of 18, he assumed his fathers former

position of teaching religious law at the Shaykh mosque and provided juridical consultative

opinions. Soon afterward in 1467, Suyui reinitiated the study ofadith at the mosque of Ibn ulun.

He was appointed to teach adth at the prestigious Shaykhuniyya madrasa (religious college) in 1472

and then was given a royal appointment by the Mamluk Sultan Qit By (reigned: 14681495) to the

directorship of the Baybarsiyya khnqh (f lodge) in 1486. Suys personality and convictions

resulted in controversy and polemics with contemporary scholars as well as officials among the ruling

Mamluks. He withdrew from public life in 1501, following a conflict over the finances of the

Baybarsiyya khnqh and spent the rest of his days editing and revising his works. Suy wrote over

500 works that primarily focus on topics and issues in the Islamic religious and the Arabic linguistic

disciplines. Two of his works deal with astronomy and medicine. His interest in astronomy, however,

was not in what we or his contemporaries would call scientific, i. e., related to the pre-Islamic

astronomical heritage that had been transmitted in the 8th and 9th centuries. Rather his interest in

astronomy lay in the discussion of celestial objects and phenomena as found in the corpus ofliterature and activity, which comprises adth. As such, his al-Haya al-saniyya f al-haya al-sunniyya

(The radiant cosmology: On sunn cosmology) is a religiously oriented account of cosmology, that is

to say, celestial and terrestrial entities from the perspective ofadth, or more precisely the adth

corpus which, in Suys view, reflects the position of the Sunn community as laid out by Sunn

religious scholars. In the introduction of the Radiant Cosmology, Suy states, This is a book on

cosmology (ilm al-haya), which I have compiled from the traditions (al-athr) and have appended it

with reports *by earlier narrators+ (akhbr) so that those with intelligence may find delight and those

with vision may reflect. I have titled it The Radiant Cosmology: On Sunn Cosmology. On the one

hand, Suy wanted to inform his readers about Sunn cosmology, as it was discussed in traditions

and reports of earlier narrators. On the other hand, Suys choice of the term cosmology (haya) forhis religious enterprise was novel. The astronomers had utilized the term haya since the 9th century

to signify the configuration of the celestial orbs. Thus the term ilm al-haya was used to signify the

discipline of astronomy. Suys appropriation of the terms haya and ilm al-haya for his

enterprise indicates a conscious attempt to present an alternative religious cosmology, that is to say

an Islamic cosmology, to replace the scientific cosmology of the astronomers. In his

Autobiography, Suy is quite explicit regarding his views on science: I do not occupy myself *with+

logic and the philosophical disciplines (ulm al-falsafa) because they are forbidden, and even if they

were permissible, I would not prefer them to the religious disciplines. During this period, astronomy,

and other sciences, certainly fell under the classification of philosophical disciplines. Suy and

other religious scholars regarded them with suspicion for, in their view, these disciplines ultimately

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derived from pre-Islamic sources. Suy regarded his sources, in contrast, to be the unimpeachable

views of religious scholars from earlier generations. Just as they had provided the material for the

sound formulation of Islamic Law that governed all aspects of life, including the proper practice of

rituals, the sound understanding of the text of the Qurn, and so forth, only they could provide the

basis for a sound Islamic cosmology, that is to say the cosmology for Muslims who follow the path

of tradition and orthodoxy (i. e., the Sunns). He held similar views regarding medicine

The subjects that Suy treats in the Radiant Cosmology comprise the Divine Throne (arsh), the

Divine Footstool (kurs), the Tablet (law), and the Pen (qalam), which are entities mentioned in the

Qurn, as well as the seven heavens and seven Earths, Sun, Moon, stars, night, day, hours, water

and winds, clouds and rain, thunder, lightning, thunderbolt, Milky Way, rainbow, earthquakes,

mountains, seas, and River Nile. Suys approach to these subjects is apparent in his chapter

headings, which refer to reports of the views of selected earlier authorities regarding these

cosmological entities. As such, the Radiant Cosmology preserves the views of these earlier religious

authorities whose works are lost to us.

Suyuti kaynaklar Peygamber gelenekleri tretilen "dini" astronomi, nemli bir alma yazd. Dini

burs ve idari ofisler tutarak yapan bir ailenin ocuu olarak dodu, o slami edebiyat tm en retken

yazar oldu. Babas, bir vaiz oldu afii dini hukuk retti ve bir milletvekili yarg (kad) olarak grev

yapmtr. Olunun sadece 5 yandayken O erken ld, ama o Suyuti babasnn arkadalar ve

rencilerin vesayet ve yardm ile burs bir yolu takip izin mali dzenlemeler yapmt. Suyuti eitli

hocalarla slam dini bilimlerin alma ile, erken yata almalarn balad. Bu hadis alma (tablolar

ve adalar tarafndan kaydedilen ve daha sonra yazarlar tarafndan koleksiyonlar halinde

harmanlanm olarak Peygamber Muhammed'in ve arkadalarnn eylemleri), kaltm sorunlarn

zm iin baz temel aritmetik ve muhtemelen ilkel zaman tutma alma (dahil miqt) ve

geleneksel tp. 18 gen yata, o Shaykh camide dini hukuk retim babasnn eski yerini almtr ve

hukuki danmanlk grler salad. Ksa sre sonra 1467 ylnda, Suyuti bn Tulun camide hadis

yeniden balatlmasna alma.

O 1472 ylnda prestijli Shaykhuniyya medrese (dini niversite) de hadis retmek atand ve daha

sonra (hkm: 1.468-1.495) Memluk Sultan Q'it Krfezi ile bir kraliyet randevu verildi Baybarsiyya

Tekke (Sufi lodge) ve mdrlne 1486 ylnda. Suyuti kiilii ve mahkumiyet tartma ve ada

bilim hem de iktidar Memlkler arasnda yetkilileriyle polemie sonuland. O Baybarsiyya Tekke ve

mali zerinde bir atma ardndan, 1501 ylnda kamu hayatndan ekildi ve eserleri dzenleme ve

revize gnlerini geri kalann geirdi. Suyuti ncelikle slam dini ve Arapa dil disiplinlerde konu ve

konularda odaklanmak 500 eser zerinde yazd. Eserlerinin ki astronomi ve tp ile anlama.

Astronomi ilgisi, ancak, ya da adalar 8. ve 9. yzyllarda iletilen olmutu slam ncesi astronomik

miras ile ilgili bilimsel, yani dediimiz deildi. Hadis oluur edebiyat ve faaliyet, bir korpus bulunan

olarak yerine astronomi olan ilgisi gk cisimlerinin ve olaylarn tartma yatyordu. Bu nedenle, onun

el-Hay'a el-saniyya FI el-hay'a el-sunniyya (radyan kozmoloji: Snni kozmoloji On) dan, gk ve karasal

varlklar demek ki ", kozmoloji" bir dini odakl hesab Hadis asndan, ya da daha dorusu Suyuti'nin

grnmnde, Snni din alimleri tarafndan konmu gibi Snni toplumun konumunu yanstan, hadis

korpus. Radiant Kozmoloji, Suyuti devletlerin giri blmnde, "Bu gelenek (Al-Athar) derlenen ve

raporlar *nceki anlatclar tarafndan+ ile Sonuna kozmoloji (ilm-hay'a), bir kitap (Ahbar) kadar zeka

ile bu zevk ve vizyonu ile bu olabilecek yanstabilir. . Ben Parlak Kozmoloji balkl adres: Daha ncede ravilerin gelenek ve raporlar ele olduu gibi Snni Kozmoloji Ak "Bir yandan, Suyuti, Snni

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kozmoloji hakknda okurlarna bilgi istedi. te yandan, dini iletme iin vadeli kozmoloji (hay'a) bir

Suyuti seimi roman oldu. Astronomlar gk kreler yaplandrmasn belirtmek iin 9. yzyldan beri

vadeli hay'a kullanlan vard. Bylece vadeli ilm-hay'a disiplin belirtmek iin kullanlmtr

"astronomi." Terimleri Suyuti'nin denek hay'a ve iletme iin ilm-hay'a alternatif bir dini kozmoloji

sunmak iin bilinli bir giriim, gsterir gkbilimciler "bilimsel" kozmoloji yerine bir "slami kozmoloji,"

sylemektir. Onun zgemi olarak, Suyuti bilim ilgili grlerini ilgili olduka ak: Onlar yasaktr

nk mantk ve felsefi disiplinlerin (ulm el-falsafa) *ile+ kendimi igal etmez, ve izin olsa bile, ben

onlar tercih olmaz dini disiplinlere. Bu dnemde, astronomi ve dier bilim, kesinlikle snflandrma

altnda dt "felsefi disiplinler." Suyuti ve dier din adamlar kendi grnmnde, iin phe ile

kabul, bu disiplinlerin sonuta slam ncesi kaynaklardan elde. Suyuti nceki nesillerden din

alimlerinin kusursuz manzaras olduu, aksine, onun kaynaklar kabul. Bu kadar ileri ritellerin doru

uygulama, Kur'an metninin anlayan, ve dahil olmak zere, hayatn her alannda ynetilen slam

Hukuku ve ses formlasyonu iin malzeme temin ettii gibi, sadece temel salayabilir bir ses "slami"

kozmoloji iin, bu gelenek ve ortodoks yolunu (yani, Snniler) takip Mslmanlar iin kozmoloji

sylemektir. O tp ile ilgili de ayn grleri

Suyuti Radiant Kozmoloji iinde davranr konular lahi Throne olumaktadr ( arsh), lahi krss

(Kursi), Tablet (Levh) ve Kur'an ad geen irketlerin, hem de yedi gk ve yedi Yeryz olan Pen

(Kalem), Gne, Ay,yldz, gece , gn, saat, su ve rzgar, bulutlar ve yamur, gk grlts, imek,

yldrm, Samanyolu, gkkua, depremler, dalar, denizler, ve Nil Nehri. Bu konularla Suyuti

yaklam bu "kozmolojik" birimlerine ilikin seilmi daha nce yetkililerin grlerini raporlarna

bakn hangi, blm balklar olarak belirgindir. Bu nedenle, Parlak Kozmoloji almalar bize

kaybolur bu eski dini kurumlarn grleri korur.