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

Astrology (Arabic ilm al-nujum or ilm al-falak) was a subject of study and debate 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. Astrology was subject to consistent critiques by Muslim religious scholars and scientists. Astrological prognostications nevertheless 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]

[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 follow

"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 astrology and astronomy was given by the Persian Muslim astronomer Abu Rayhan al-Biruni in the 11th century,^[4] 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.^[5]

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.^[6] He recognized that the stars are much larger than the planets, and thus argued:^[7]

"And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary points [ascending and descending nodes]?"

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."^[7]

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

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

[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, George (1994b), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, New York University Press, 60 & 67-69, ISBN 0814780237
^ Livingston, John W. (1971), "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society 91 (1): 96–103, doi:10.2307/600445
^ ^a ^b Livingston, John W. (1971), "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society 91 (1): 96–103 [99], doi:10.2307/600445

[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

[edit] External links

James H. Holden. Arabian Astrology.

[0] S. Pines (September 1964). "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3), p. 343-349.

[1] xcerpted from a lecture given by Dr. Yusuf Marwah under the title Astronomy and the Beginning of the Lunar Months

[2] Islamonline.com

[3] S. Pines (September 1964), "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3): 343-349

[4] Saliba, George (1994b), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, New York University Press, 60 & 67-69, ISBN 0814780237

[5] Livingston, John W. (1971), "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society 91 (1): 96–103, doi:10.2307/600445

[Livingston-6] Livingston, John W. (1971), "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society 91 (1): 96–103 [99], doi:10.2307/600445

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