Seyyed Hossein Nasr quotes:

The theory of evolution also had a very great effect in alienating science from religion and creating a world in which one could go about studying the wonders of creation without ever having a sense of wonder in the religious sense of that term.

The human soul, provided it is pure and strong enough, can contact the unseen in waking life as well as in dreams: all that is required is withdrawal of the soul from the tumult of sensory life.

From it genesis twelve hundred years ago to today, Islamic philosophy (al-hikmah; al-falsafah) has been one of the major intellectual traditions within the Islamic world, and it has influenced and been influenced by many other intellectual perspectives, including Scholastic theology (kalam) and doctrinal Sufism (al-ma'rifah or al-tasawwuf al-'ilmi) and theoretical gnosis ('irfan-i nazari).

In the traditional Islamic world, the hierarchy of the arts was not based on whether they were "fine" or "industrial" or "minor". It was based upon the effect of art on the soul of the human being.

The environmental crisis has deep spiritual, philosophical, and religious roots and causes. It is not merely the result of bad engineering.

In traditional societies, nature was seen as one's wife, but the modern West turned it into a prostitute.

The quest for truth must be carried out by each person individually. It is like breathing, something which no one else can do for us.

The love of God is not only the highest form of love, but also in reality the only love of which all other loves are but shadows

The life of Islamic philosophy did not terminate with Ibn Rushd nearly eight hundred years ago, as thought by Western scholarship for several centuries. Rather, its activities continued strongly during the later centuries, particularly in Persia and other eastern lands of Islam, and it was revived in Egypt during the last century.

Justice is inseparable from truth in human life.

From my earliest works written in the 1950s and 1960s, I have claimed that there is such a thing as Islamic science with a twelve-hundred-year tradition of its own and that this science is Islamic not only because it was cultivated by Muslims, but because it is based on a worldview and a cosmology rooted in the Islamic revelation."

At all costs we should avoid considering our love of God to be superior to the love of the other for GodLet us love God and leave it for Him to decide on the intensity and sincerity of our loves, as well as of our differing views of Him

It is for Muslim scholars to study the whole history of Islamic science completely and not only the chapters and periods which influenced Western science. It is also for Muslim scholars to present the tradition of Islamic science from the point of view of Islam itself and not from the point of view of the scientism, rationalism and positivism which have dominated the history of science in the West since the establishment of the discipline in the early part of the 20th century in Europe and America.

Only man can stop being fully man. He can ascend above all degres of universal existence and by the same token fall below the level of the basest of creatures.

The significance of the vast Islamic scientific tradition for Muslims and especially for young Muslims today is not only that it gives them a sense of pride in their own civilization because of the prestige that science fhas in the present day world. It is furthermore a testament to the way Islam was able to cultivate various sciences extensively without becoming alienated from the Islamic world view and without creating a science whose application would destroy the world of nature and the harmony that must exist between man and the natural environment.

The traditional doctrine of man and not the measurement of skulls and footprints is the key for the understanding of that anthropos who, despite the rebellion of Promethean man against Heaven from the period of Renaissance and its aftermath, is still the inner man of every man, the reality which no human being can deny wherever and whenever he lives, the imprint of a theomorphic nature which no historical change and transformation can erase completely from the face of that creature called man.

To be modern is to destroy nature.