Islamic astrology

Islamic astrology

:"This is a sub-article of History of science in the Islamic World and Astrology."

Islamic astrology, in Arabic "ilm al-nujum" or "ilm al-falak", is the study of the heavens by early Muslims. In early Arabic sources, "ilm al-nujum" was used to refer to both astronomy and astrology. In medieval sources, however, a clear distinction was made between "ilm al-nujum" (science of the stars) or "ilm al-falak" (science of the celestial orbs), referring to astrology, and" ilm al-hay'ah" (science of the figure of the heavens), referring to astronomy. Both fields were rooted in Greek, Persian, and Indian traditions. Despite consistent critiques of astrology by scientists and religious scholars, astrological prognostications required a fair amount of exact scientific knowledge and thus gave partial incentive for the study and development of astronomy.

The earliest semantic distinction between astronomy and astrology was given by the Persian astronomer and astrologer Abu Rayhan al-Biruni "circa" 1000. [S. Pines (September 1964). "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", "Isis" 55 (3), p. 343-349.]

Opinions of contemporary scholars

According to jurists, the study of astronomy ("ilm al-hay'ah") is lawful, as it is useful in predicting the beginning of months and seasons, determining the direction of salat (prayer), and navigation. They agree that this branch of science be used in determining the beginning and end of the month of Ramadan. As for astrology, this is considered by many Islamic scholars as haram (unlawful), as knowledge of the Unseen is known only by Allah. Dr. Husam al-Din Ibn Musa `Afana, a Professor of the Principles of Fiqh at Al-Quds University, Palestine, states the following:

:"First of all, it is worth noting that the Arabs knew astronomy a long time ago. They would predict time through observing the movements of stars. According to the scholars of Shar`iah, there are two terms confused in many people's minds when it comes to dealing with the question in hand. These terms are astronomy and astrology. Astronomy is the science that deals with studying the movements of the celestial bodies and reducing observations to mathematical order. That science is useful in determining time, seasons, the direction of Prayer, etc. Astrology, on the other hand, is concerned with studying the positions and aspects of celestial bodies in the belief that they have an influence on the course of natural earthly occurrences and human affairs. Astrologists believe that the movements of stars have an influence on people's lives. Both Muslim astronomers and [religious] scholars refuse the prophecies of astrologists." [excerpted from a lecture given by Dr. Yusuf Marwah under the title "Astronomy and the Beginning of the Lunar Months"]

Some scholars believe that astrology is a prohibited field of study. Imam Ibn Taymiyah said: “Astrology that is concerned with studying the positions and aspects of celestial bodies in the belief that they have an influence on the course of natural earthly occurrences and human affairs is prohibited by the Quran, the Sunnah, and the unanimous agreement of the Muslim scholars. Furthermore, astrology was considered forbidden by all Messengers of Almighty Allah.”

The Saudi scholar, Muhammad ibn al Uthaymeen, said: “Astrology is a kind of sorcery and fortune-telling. It is forbidden because it is based on illusions, not on concrete facts. There is no relation between the movements of celestial bodies and what takes place on the Earth.” [Islamonline.com]

Refutations of astrology

The first semantic distinction between astrology and astronomy was given by the Persian Muslim astronomer Abu Rayhan al-Biruni in the 11th century, [S. Pines (September 1964), "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", "Isis" 55 (3): 343-349] and he later refuted astrology in another treatise. The study of astrology was also refuted by other medieval Muslim astronomers such as Al-Farabi (Alpharabius), Ibn al-Haytham (Alhazen), Avicenna and Averroes. Their reasons for refuting astrology were often due to both scientific (the methods used by astrologers being conjectural rather than empirical) and religious (conflicts with orthodox Islamic scholars) reasons. [Harvard reference |last=Saliba |first=George |authorlink=George Saliba |year=1994b |title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam |publisher=New York University Press |isbn=0814780237 |pages=60 & 67-69]

Ibn Qayyim Al-Jawziyya (1292-1350), in his "Miftah Dar al-SaCadah", used empirical arguments in astronomy in order to refute the practice of astrology and divination. [citation|title=Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation|first=John W.|last=Livingston|journal=Journal of the American Oriental Society|volume=91|issue=1|date=1971|pages=96-103] He recognized that the stars are much larger than the planets, and thus argued:citation|title=Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation|first=John W.|last=Livingston|journal=Journal of the American Oriental Society|volume=91|issue=1|date=1971|pages=96-103 [99] ]

Al-Jawziyya also recognized the Milky Way galaxy as "a myriad of tiny stars packed together in the sphere of the fixed stars" and thus argued that "it is certainly impossible to have knowledge of their influences."

Quranic verses and "Ahadith" relating to astrology

Before the advent of Islam, people believed that the sun and moon might eclipse when a great figure died. During Muhammad's lifetime, it happened that the sun eclipsed on the same day when Muhammad’s son Ibrahim died. The people then thought that it had eclipsed because of Muhammad’s son’s death. On knowing this, Muhammad led them in the Eclipse Prayer and then delivered a speech saying: “The sun and moon are but signs of Allah; they do not eclipse because so-and-so died or was born.”

This hadith indicates that Muhammad denied all relation between the movements of the heavenly bodies and events on the Earth. Ibn `Abbas reported that Muhammad said: “He who has acquired some knowledge of astrology has acquired some knowledge of sorcery; the more he acquires of the former the more he acquires of the latter.” [Reported by Ahmad, Abu Dawud, and Ibn Majah]

Commenting on this hadith, the Yemeni scholar Muhammad ash-Shawkani (d.1834), said that the Islamic prophet Muhammad compared between astrology and sorcery because sorcery was known to be forbidden; and so, he who would get some knowledge of astrology would do something forbidden and would be sinful. [Nayl Al-Awtar, vol.7, p.207]

It was also reported by Ibn Abbas that Muhammad said: “He who uses astronomy for something other than what Almighty Allah has made lawful would be practicing sorcery. Astrologers predict knowledge of the future, and he who does so is a sorcerer, and sorcerers are disbelievers.” [See Meshkat Al-Masabeeh, vol. 2, p. 1296]

Also, Ibn Mihjan reported that Muhammad said: “I fear on account of my nation three things after my death: (I fear that) their Imams (leaders) would oppress them, (that) they would believe in astrology, and (that) they would disbelieve predestination.” [Reported by Ibn `Asakir and Ibn `Abdul-Barr]

Abu Hurayrah also reported that Muhammad said: “He who goes to a fortune-teller to ask him about something, his Prayer will not be accepted for forty days.” [Reported by Muslim]

Abu Hurayrah also reported that Muhammad said: “He who goes to a soothsayer or a fortuneteller and believes what he says exhibits disbelief in what has been sent down to Prophet Muhammad (from Allah).” [Al-Albani said in Sahih At-Targhib wa At-Tarhib, vol. 3, p. 172, that this is an authentic hadith]

Contemplating the last two "ahadith" reported by Abu Hurayrah, it is to be noted that mere going to fortune-tellers is a sin that incurs upon a Muslim who commits it that his prayer is not accepted for forty days, and that believing what fortunetellers say renders a Muslim a disbeliever in what has been sent down to Muhammad. This is because Allah says in the Quran: “Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again).” [Quran, An-Naml: 65]

Allah also says: “(He is) the knower of the Unseen, and He revealeth unto none His secret, save unto every messenger whom he hath chosen, and then He maketh a guard to go before him and a guard behind him That He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things.” [Quran, Al-Jinn: 26-28]

Prominent Arab, Muslim, Persian, and/or Middle Eastern or North African astrologers

:


*Abraham ibn Ezra
*Abraham Zacuto
*Al-Battani
*Al-Biruni
*Albubather
*Alchabitius
*Al-fadl ibn Naubakht
*'Ali ibn Ridwan
*Al-Kindī
*Arzachel
*Berossus
*Biblical Magi (the "Three Wise Men")
*Haly Abenragel
*Hypatia of Alexandria
*Ibn Arabi
*Ibn Yunus
*Ibrahim al-Fazari
*Ja'far ibn Muhammad Abu Ma'shar al-Balkhi
*Mashallah
*Muhammad al-Fazari
*Muhammad ibn Musa al-Khwarizmi
*Naubakht
*Porphyry
*Sharafeddin Tusi
*Sudines
*Taqi al-Din

Notes

References

*Harvard reference
last=Saliba
first=George
authorlink=George Saliba
year=1994
title=A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam
publisher=New York University Press
isbn=0814780237

Further reading

* E.S. Kennedy (1962). "Ramifications of the World Year Concept in Islamic Astrology". "Ithaca" 26 VIII-2 IX.
* Edward S. Kennedy (1998), "Astronomy and Astrology in the Medieval Islamic World". Brookfield, VT: Ashgate.

ee also

*Cazimi
*Zairja
*Arab and Persian astrology
*Babylonian astrology
*Egyptian astrology
*Islamic astronomy
*Islamic law
*Jewish views of astrology
*List of Muslim astronomers

External links

* James H. Holden. [http://cura.free.fr/xxv/23hold1.html Arabian Astrology] .


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