The Role of Islam in the Rise of Astronomy
Hoskin and Gingerich provide a good
introductory section on Islamic astronomy in one of their latest
works.[1]
In a five or so pages, they detail how observation of the faith
confronted Muslims with problems they had to resolve, which led
to their developing aspects of mathematical astronomy to resolve
such problems.[2]
The following is a brief outline of this section, which, without
a doubt, will not express the argument as eruditely as Hoskin
and Gingerich did.
The
religious practices of Islam generated three specific challenges
to which mathematical astronomers attempted to find solutions.
The first arose out of the lunar calendar, each month beginning
with the new moon, when the lunar crescent was first sighted in
the evening sky. If the crescent was seen, it would signify the
beginning of the month, such as the month of fasting (Ramadhan,)
or the end of it, etc. The problem remains that skies are not
always clear, and even if they were, watchers in different
places might not see the moon. To resolve this problem, Muslim
astronomers followed criteria found in Indian sources, as well
as those found in Ptolemy, which, however helpful, failed to
provide adequate answers. Muslim astronomers had to compile
sophisticated tables to assist in the resulting calculations,
leading to the production of almanacs with information on the
possibility of sightings around the beginning of each month.
The
second religious requirement that involved astronomy concerned
the times of prayer, the number of which was five: sunset,
nightfall, daybreak, midday and afternoon. The timing of the
latter two, plus that of a voluntary mid-morning prayer,
corresponds to the ends of the third, sixth and ninth of the
(variable) hours of daylight. Finding the exact time of the day
from the altitude of the sun or the time of night from the
altitude of bright stars was resolved in
The
third challenge relates to the orientation of both prayers and
mosques in direction towards Makkah
from any place in the
world. Muslim astronomers applied their minds to resolve the
problem of how to determine the qibla (sacred
orientation) mathematically using available geographical data.
Formulae in spherical trigonometry were developed and tables
calculated from them. One outstanding achievement, dating
possibly from the 11th century, was the development
of cartographic grids for Makkah-centred world maps, from which
one could read off the qibla and distance to Makkah directly.[3]
Highlighting further the intricate link between faith and
science is the fact that in the Islamic experience, both science
and faith rose simultaneously (8th century), a unique
fact in history, and Islamic science and power declined
simultaneously, too, in the 13th century. This matter
will be examined at greater length in the final part of this
work. Here, the instance of astronomy is very enlightening as
far as proving a direct link between the faith and the
enthusiasm for scientific query, going further than the factor
of religious necessity already looked at in the previous
paragraphs. We read incessantly accounts by Muslim astronomers
declaring their enthusiasm for the science in their quest for
religious truth, stimulated by the fact that Islam is free of
miracles, and thence, reason is the road towards religious
discovery. Hence, one of Islam’s earliest astronomers, Habash
Al-Hasib (d. 865) says:
‘Among the very favours which God bestowed upon the people of
past generations… He had endowed them with intellects through
which it became possible for them to gain clear and precise
knowledge, so that this capacity of theirs led them to a
discriminating and penetrating enquiry into the constitution of
the heavenly spheres and the laid out land, their harmonious
relations, and their mutual adaptations and connections. They
thereby grasped the implications of God’s words and penetrated
the inner meaning of his tidings. They thus inferred from the
visible features of the firmament its more secret implications
and from its appearances its hidden truths; they reached the
conviction that it has a creator who brought it into being and
originated it and that there was no question of a process
whereby some of its parts caused existence of others.’[4]
Al-Battani
(d. 929), likewise, says
of astronomy that it is a field of endeavour with an
invigorating effect on the intellect and sharpens the faculty of
reflection, and that this science makes possible the knowledge
of the length of the year, the months, the different times and
seasons, the positions of the sun and the moon as well as their
eclipses, and the courses of the planets and their direct and
retrograde motions, the alterations of their forms, and the
arrangements of their spheres, which leads people, who reflect
deeply and persistently, to the proof of the unity of God and to
the comprehension of His majesty, to His immune wisdom, infinite
power, and to the grasp of the excellence of His act.[5]
Then, as frequently found in books on astronomy, al-Battani
quotes from the Qur’an in support of ideas such as those
expressed above. He cites verses such as the following, adding
that many others of the same nature could be mentioned:
‘Verily, in the creation of the heavens and of the earth, and in
the succession of the night and of the day, are marvels and
signs for men of understanding heart. (Sura III; verse 187);
Blessed be He who has placed in the heaven the signs of the
zodiac, who has placed in it the lamp of the sun and the light
giving moon. (XXV; 62). It is he who has appointed the sun for
brightness, and the moon for a light, and has ordained her
station that you may learn the number of years and the reckoning
of time (X; 5)…
Speaking to al-Qifti (d. 1248), Al-Sabti (d. 1226) stated that
there was no heresy in astronomy, and that ‘on the contrary, it
is a road leading to faith and to a knowledge of the power of
God… through a study of what He has ordered and arranged.’[6]
Al-Urdi (d. 1266) holds that the excellence of each science
comes either from the excellence of its subject or from the
solidity of its proofs, or that it may come from both, and he
says that this latter case is true of astronomy; for its subject
matter deals:
‘with God’s most admirable achievements, the most magnificent He
has created, and the most sagacious of His acts, and its proofs
are geometrical and arithmetical and therefore clear and final,’[7]
and
he concludes that astronomy leads to the science of theology and
gives evidence of God’s magnificence.[8]
This
is a common line amongst most Muslim astronomers, all
acknowledging the same fervour for the science on the same
lines, and all bringing together science, theology, the
magnificence of creation and fabulousness of the universe.
Just
as the foundations of Islamic astronomy are not Greek, Islamic
astronomy is no reproduction of Greek astronomy, either.
[1]
M. Hoskin and O. Gingerich: Islamic Astronomy; in The
[2]
Ibid; at pp. 52-7.
[3]
Ibid.
[4]
A. Sayili: The Introductory section of Habash’s
Astronomical Tables; Ankara Universitesi Dil ve
Tarikh Cografya Fakultesi Dergisi; vol 13; No 4
(1955), p. 140.
[5]
Al-Battani
: Al-Zij Al-Sabi; Ed.
Nallino (
[6]
Ibn al-Qifti: Tarikh al-Hukama; ed. Lippert (
[7]
Al-Urdi: Kitab al-Hay’a; Ms. Konya; Yusuf Aga
Library; No 6829; p. 1b.
[8]
Ibid. |