Greek Vs Islamic Astronomy
The assertion that Islamic
astronomy is a mere reproduction of Greek astronomy is
groundless as this chapter will abundantly show. Briefly are
considered here
some fundamental differences between Islamic and Greek
astronomy.
First, Muslim astronomers dealt with a considerable number of
subjects Ptolemy never addressed or contemplated, or could even
address or contemplate, all subjects, which are today the realm
of modern astronomy.
The briefest set of instances will show that it is not in
Ptolemy that one finds trigonometrical calculations relating to
this subject,[1]
nor the many calculations, findings, and theories that the
hundreds of Muslim astronomers made,[2]
nor the use of observation for scientific purposes.[3]
Ptolemy’s tables did not stand in comparison with Muslim tables,
such as al-Zarqali’s for instance.[4]
It was also the Muslims who initiated the greatest
breakthroughs in the issue of planetary theories, and not
Ptolemy or other Greek astronomers.[5]
Moreover, contrary to Ptolemy, Muslim astronomers such as
al-Sijzi (fl late 9th century) did conceive that the
earth was moving in its own axis.[6]
This is further confirmed by another astronomer of the 13th
century, Al-Harrani, who held ‘according to the geometers (or
engineers) (muhandeseens), the earth is in constant
circular motion, and what appears to be the motion of the
heavens is actually due to the motion of the earth and not the
stars.’[7]
Muslim astronomers, besides exploring issues never addressed by
Ptolemy, refuted him, and even ridiculed him.[8]
This will be made particularly obvious in the section dealing
with Andalusian astronomers.
The
second most important difference between Islamic and Greek
astronomy is that, unlike its Greek predecessor, Islamic
astronomy was not just the work of a handful of figures, in
fact, mainly a lone figure (Ptolemy), but literally that of
hundreds. Suter, early in the 20th century, listed
over 500 Muslim astronomers,[9]
a figure since augmented considerably by
Sarton[10]
and Sezgin.[11]
A recently published work by Rosenfeld and Ihsanoglu has made an
up-date of the works and accomplishments of hundreds of Muslim
astronomers whose scope was far reaching, and had considerable
influence on modern astronomy.[12]
Thirdly, Islamic astronomy was universal in its character, and
as to be seen below under Observation
, it generally involved teams of workers in specified tasks.
Illustrating this universal-team work character is the fact that
often, even members of the same family collaborated. The three
Banu Musa bothers, for instance, made observations and worked on
diverse scientific subjects in a collaborative effort.[13]
The same with Ibn Amajur, the father, who made observations
between 885 and 933, with his son Abu-l Hasan Ali and an
emancipated slave named Muflih.[14]
They were some of the greatest observers of Islam, father and
son, and Muflih, making many observations, and producing
numerous astronomical tables.[15]
There is also the mention of another member of the family, and
collaborators working with them.[16]
Fourthly, and more importantly, very early, Muslims astronomers,
like other Muslim scientists, insisted on the need not just for
observation and calculation, but also repeated verifications of
results. Briffault notes how Muslims compiled new sets of
planetary tables, and obtained more accurate values for the
obliquity of the ecliptic and procession of equinoxes, that were
checked by two independent measurements of a meridian the
estimates of the size of the earth.[17]
Al-Biruni
and Abu’l Wafa
(940-998), for instance, made in the year 997 arrangements to
observe the lunar eclipse of that year and compare notes; Abu’l
Wafa observing it in
Fifthly, instruments built by Muslim astronomers surpass
anything Greek astronomy did.[20]
Muslim astronomers, for
instance, defined their findings, and devised their astronomical
tables through observations and calculations, and using for the
first time sophisticated apparatus for such operations.[21]
Al-Battani
recommends for parallax
measurements the use of the large, or huge, quadrant and the
parallactic ruler.[22]
The following highlights further the points just made, and
dwells on the various Muslim accomplishments in the field.
[1]
See: A. Nallino:
Albateni Opus Astronomicum (Arabic text with Latin
translation), 3
vols (Milan 1899-1907 reprinted Frankfurt 1969).
G. Sarton: Introduction; op cit; vol 2, most
particularly.
[2]
H. Suter: Die
Mathematiker und Astronomen der Araber und ihre Werke
(1900; reprint APA, Oriental
Press,
[3]
A Sayili: The
Observatory
in Islam,
Turkish
Historical
Society (
B. Hetherington: A Chronicle of Pre-Telescopic
Astronomy (John Wiley and Sons; Chichester; 1996).
[4]
M. Steinschneider:
Etudes sur Zarkali;
Bulletino
Boncompagni; vol 20.
Notice sur les tables astronomiques attribuees a Pierre
III d’Aragon
(Rome, 1881).
[5]
J. North:
Astronomy and Cosmology (Fontana Press, London,
1994).
G. Saliba: Critiques of Ptolemaic astronomy in Islamic
Spain; in
Al-Qantara, Vol 20 (1999); pp 3-25.
[6]
G. Saliba: Al-Biruni
; in Religion, Learning
and Science in
the Abbasid Period;
Ed by M.J.L.Young; J.D. Latham; and R.B. Serjeant
(Cambridge University Press; 1990) pp. 405-23; p. 413.
[7]
Ahmad b. Hamdan al-Harrani: Kitab jami al-funun;
British Library; Ms Or..6299., fol. 64v.
[8]
See the following for an abridged outline of Islamic
destruction of Ptolemy’s astronomy by Al-Battani
in
P Benoit and F. Micheau: The Arab intermediary;
op cit; p. 203. by Al-Zarqali in P.K.Hitti: History
of the Arabs (MacMillan, London, 1970 ed),
p. 571.
by Al-Bitruji in A. Djebbar: Une Histoire;
op cit; p.194. by Jabir Ibn Afllah in F.Braudel:
Grammaire des Civilisations (Flammarion, 1987),
p.113. and
G. Sarton: Introduction;
op cit; Vol II;
p.18.
[9]
H. Suter: Die Mathematiker und Astronomen der Araber
(1900); op cit.
[10]
G. Sarton: Introduction; op cit.
[11]
F. Sezgin:
Geschichte des arabischen Schrifttums (vol vi for
astronomy); 1978.
[12]
B. Rosenfeld and E. Ihsanoglu: Mathematicians,
Astronomers and Other Scholars of Islamic Civilisation;
Research Centre for Islamic History, art and Culture;
[13]
D. Debagh: Banu Musa; in Dictionary of Scientific
Biography; Editor Charles C. Gillispie (Charles
Scribner's Sons, New York, 1970 ff). Vol 1; pp 443-6.
[14]
G. Sarton: Introduction; vol 1; op cit; p. 630.
[15]
E.S. Kennedy: A Survey of Islamic Astronomical Tables;
Transactions of the American Philosophical Society;
New Series; vol 46; part 2 (1956); pp. 125; 134; 135.
[16]
Ibn al-Qifti: Tarikh al-Hukama; op cit; pp.
220-1.
[17]
R. Briffault:
The Making, op. cit, p. 193.
[18]
Al-Biruni
: Tahdid Nihayat al-Amaqin li tashih Masafat
al-Masakin; Istanbul; Sulaymaniye Library;
Fatih-3386; p. 275.
[19]
A
Sayili: The Observatory
in Islam,
op cit; p.
27.
[20]
See, for instance,
A. L. Sedillot: Memoire sur les instruments astronomique
des Arabes,
Memoires de l’Academie Royale des Inscriptions et Belles
Lettres de l’Institut de France 1: 1-229 (Reprinted
Frankfurt, 1985).
[21]
See for instance:
A. L. Sedillot: Memoire; op cit;.
B. Hetherington: A Chronicle of Pre-Telescopic
Astronomy (John Wiley and Sons; Chichester; 1996).
R.P. Lorch: The Astronomical Instruments
of Jabir Ibn
Aflah and the Torquetom;
Centaurus,
(1976) vol 20; pp 11-34.
[22]
Al-Battani
: Kitab al-Zij al-Sabi; ed. A. Nallino (Roma;
1899-1907), in three vols; vol 1; p. 82. |