Arab and Persian astrology

Persian Astrology has its roots in the Zend-Avesta, parts of which are very similar to the Rig Veda. Much of the ancient cosmology of Persia/Iran has been lost because of the advent of the Koran and the systematic destruction of Pre-Islamic libraries. Nevertheless the ancient texts in the Zend-Avesta hold a lot of information of Persian Astrology. Many of the reverences in the Zoroastrian prayers in the Yasna are made to cosmological energies of the various constellations. Some of the science of the pre-Islamic Iran did eventually appear again amongst Islamic scientists. Much of the survival of classical sciences like astronomy, mathematics, geography and philosophy in the Western world is because it was preserved and used by the Muslim world from about the 8th Century, when Europe was going through its Dark Ages. Astrology, being linked to astronomy at this stage, was also one of those disciplines preserved.

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.]

Arabic Astronomy

Centres of learning in medicine and astronomy/astrology were set up in Baghdad and Damascus, and the Caliph Al-Mansur of Baghdad established a major observatory and library in the city, making it the world's astronomical centre. During this time knowledge of astronomy was greatly increased, and the astrolab was invented by Al Fazari. So much was knowledge increased by the Arabs that even today a great many star names are Arabic in origin. Here is a short list for some of the most prominent, with their original meaning:

The meaning of the star names cannot really be understood without reference to the constellation of which they are a part. Further details of the star names, along with a greater list of others can be found in the article: List of traditional star names. Some astrologers still include a few of the stars in their charts today, along with the usual planets. For example, Aldabaran is said to signify confidence, energy and leadership qualities, while Vega is said to indicate good fortune in worldy ambitions. [ Sasha Fenton "Understanding Astrology"", The Aquarian Press, London 1991]

Arabic Astrology

The Arab astrologers defined a new form of astrology called electional astrology that could be used for all manner of divination in everyday life, such as the discovery of propitious moments for the undertaking of a journey, or the beginning of a business venture etc. They also were the first to speak of 'favourable' and 'unfavourable' indications, rather than categorical events. [ Derek and Julia Parker "The New Compleat Astrologer" Crescent Books, New York 1990]

Albumasur or Abu Ma'shar (805 - 885) was the greatest of the Arab astrologers. His treatise 'Introductoriam in Astronomium' spoke of how 'only by observing the great diversity of planetary motions can we comprehend the unnumbered varieties of change in this world'. The 'Introductoriam' was one of the first books to find its way in translation through Spain and into Europe in the Middle Ages, and was highly influential in the revival of astrology and astronomy there.

Arab Astrology and Herbalism

The Arabs also combined the disciplines of medicine and astrology by being linking the curative properties of herbs with specific zodiac signs and planets. [ Parker & Parker, ibid, 1990] Mars, for instance, was considered hot and dry and so ruled plants with a hot or pungent taste - like hellebore, tobacco or mustard. These beliefs were adopted by European herbalists like Culpeper right up until the development of modern medicine.

Arabic Parts

The Arabs also developed a system called Arabic parts by which the difference between the ascendant and each planet of the zodiac was calculated. This new position then became a 'part' of some kind. [ Sasha Fenton, ibid ] For example the 'part of fortune' is found by taking the difference between the sun and the ascendant and adding it to the moon. If the 'part' thus calculated was in the 10th House in Libra, for instance, it suggested that money could be made from some kind of partnership.

Iranian Astrologers

Iranian Astrology predates Islam and flourished as early as the Achaemenian times. The Bible makes references to the three wise Magi from the east who are thought to have been Iranian. The Iranians made significant contribution to astronomy and astrology. Al Khwarizmi was the most famous of these. He was a great mathematician, astronomer, astrologer and geographer. He is considered to be the father of algebra and the algorithm , and introduced the concept of the number zero to the Western world.

The calendar calculated 1000 years ago by Omar Khayyam Neyshabouri, Mathematician, Astronomer, Poet and Philosopher, is still in effect in Iran as the official Persian calendar. This is virtually the only calendar in the world which is based on classical horoscope system; means 1st if Aries is the first day of new year at spring equinox or on March 21, the beginning of Persian new year or Nowrooz. He is also the inventor of decimal system and believed to be the father of Algebra.

Another famous Iranians astrologer and astronomer was Qutb al-Din al Shirazi (1236 - 1311). He wrote critiques of the Almagest, the famous Arabic translation of the work of Ptolemy. The Almagest was the means by which Ptolemy's work was re-introduced into Europe, as the original European copies had been lost. He produced two prominent works on astronomy: 'The Limit of Accomplishment Concerning Knowledge of the Heavens' in 1281 and 'The Royal Present' in 1284, both of which commented upon and improved on Ptolemy's work, particularly in the field of planetary motion. Al-Shirazi was also the first person to give the correct scientific explanation for the formation of a rainbow.

Ulugh Beyg was a fifteenth-century Sultan of Iran and another notable Iranian mathematician and astronomer. He built an observatory in 1428 and produced the first original star map since Ptolemy, which corrected the position of many stars, and included many new ones.

Medieval refutations

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."

Modern Developments

Astrology was in favour in the Islamic world when it was associated with the sciences of astronomy, mathematics and medicine. When in later times it became separated from those disciplines, it was regarded as linked to superstition and fortune-telling. Modern Islamic views of astrology are therefore negative for the most part, as fortune-telling is forbidden in the Koran. Present day Astrologers in Iran have found a great deal of similarities to the Western Astrology. Iranian months of the year correspond exactly to the horoscope months.

Farvardin=Aries
Ordibehesht=Taurus
Khordad=Gemini
Tir=Cancer
Mordad=Leo
Shahrivar=Virgo
Mehr=Libra
Aban=Scorpio
Azar=Sagittarius
Day=Capricorn
Bahman=Aquarius
Esfand=Pisces

Prominent Arab, Jewish, Muslim, and Persian Astrologers

:

This is an , which may never be able to satisfy certain standards for completeness. Revisions and additions are welcome.

*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
*Omar Khayyam
*Porphyry
*Sharafeddin Tusi
*Sudines

ee also

*Islamic astrology
*Egyptian astrology
*Babylonian astrology
*Islamic astronomy
*Jewish views of astrology

References

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