Islamic astrology
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- 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.[1]
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[edit] 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."[2]
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.”[3]
[edit] Refutations of astrology
The first semantic distinction between astronomy and astrology was given by the Persian astronomer Abu Rayhan al-Biruni in the 11th century,[4]. The study of astrology was also refuted by other Muslim astronomers at the time, including al-Farabi, Ibn al-Haytham, Avicenna and Averroes. Their reasons for refuting astrology were both due to the methods used by astrologers being conjectural rather than empirical and also due to the views of astrologers conflicting with orthodox Islam.[5]
[edit] 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 the Muhammad's(SAW)lifetime, it happened that the sun eclipsed on the same day when Muhammad’s (SAW) son Ibrahim died. The people then thought that it had eclipsed because of Muhammad’s (SAW) son’s death. On knowing this, Muhammad (SAW) 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 (SAW) denied all relation between the movements of the heavenly bodies and events on the Earth. Ibn `Abbas reported that Muhammad (SAW) 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.”[6]
Commenting on this hadith, the Yemeni scholar Muhammad ash-Shawkani (d.1834), said that the Islamic prophet Muhammad (SAW) 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.[7]
It was also reported by Ibn Abbas that Muhammad (SAW) 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.”[8]
Also, Ibn Mihjan reported that Muhammad (SAW) 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.”[9]
Abu Hurayrah also reported that Muhammad (SAW) said: “He who goes to a fortune-teller to ask him about something, his Prayer will not be accepted for forty days.”[10]
Abu Hurayrah also reported that Muhammad (SAW) 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 (SAW) (from Allah).”[11]
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(SAW). 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).”[12]
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.”[13]
[edit] 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
[edit] Notes
- ^ S. Pines (September 1964). "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3), p. 343-349.
- ^ excerpted from a lecture given by Dr. Yusuf Marwah under the title Astronomy and the Beginning of the Lunar Months
- ^ Islamonline.com
- ^ S. Pines (September 1964), "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3): 343-349
- ^ (Saliba 1994, pp. 60 & 67-69)
- ^ Reported by Ahmad, Abu Dawud, and Ibn Majah
- ^ Nayl Al-Awtar, vol.7, p.207
- ^ See Meshkat Al-Masabeeh, vol. 2, p. 1296
- ^ Reported by Ibn `Asakir and Ibn `Abdul-Barr
- ^ Reported by Muslim
- ^ Al-Albani said in Sahih At-Targhib wa At-Tarhib, vol. 3, p. 172, that this is an authentic hadith
- ^ Quran, An-Naml: 65
- ^ Quran, Al-Jinn: 26-28
[edit] References
- Saliba, George (1994), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, New York University Press, ISBN 0814780237
[edit] 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.
[edit] See also
- Egyptian astrology
- Babylonian astrology
- Islamic astronomy
- Islamic law
- Arab and Persian astrology
- Jewish views of astrology
- List of Muslim astronomers
- Cazimi
[edit] External links
- James H. Holden. Arabian Astrology.
