Medieval Islamic astrology and astronomy begin in traditions of the Hellenistic and Roman eras. Early astronomy observes seasonal changes and identifies important time periods. Astrology interprets motions of stars and planets as linked to facets of earthly existence.
This intellectual legacy was nurtured in renowned centers of learning such as Baghdad and Damascus, where scholars flourished under the patronage of Caliph Al-Mansur.
The founding of a notable observatory and library in Baghdad establishes the city's status as a worldwide center for astronomical research. The opportunities in Baghdad contribute to a significant growth in expertise in the field.
Among the key figures in Islamic astrology was Albumasur, or Abu Ma'shar (805 - 885), whose impactful work Introductorium in Astronomiam (Kitab al-Mudkhal al-Kabīr) explores the connection between planetary movements and events such as tides, floods and eclipses.
The rise of dawn star Venus heralds the coming of the sun. Until the 13th century, morning and evening Venus are seen as different stars.
His works, particularly the Introductorium, play a pivotal role in transmission of astrological and astronomical knowledge to Europe during the Middle Ages. They contribute to the revival of these disciplines in the Western world.
In ancient Persia, the blending of medicine and astrology involves associating the healing properties of herbs with specific zodiac signs and planets. For example, plants with a hot or pungent taste, like hellebore, tobacco, or mustard, link to Mars due to its hot and dry nature.
These concepts influence European herbalists until the advent of modern medicine. Persian scholars also devise a method to calculate the difference between the ascendant and each planet in the zodiac, creating specific 'parts.'
For instance, the 'part of fortune' is determined by adding the difference between the Sun and the ascendant to the Moon. If this 'part' occurs in the 10th House in Libra, it suggests potential financial gains through partnerships.
The Solar Hijri calendar, established by Omar Khayyam and based on the classical zodiac, is still in use as the official calendar in Afghanistan and Iran.Ulugh Beyg, a fifteenth-century Timurid Sultan, mathematician, and astronomer, constructed an observatory in 1428.
He produces a groundbreaking star map, the first since Ptolemy, which rectified the positions of numerous stars and introduced new ones. Despite refutations by several medieval Islamic astronomers, the principles of astrology are subjects of debate and discussion through history.
While some aspects of astrology have been challenged, such as the judicial branches, others, like the natural principles, have been supported by prominent figures like Avicenna.
Avicenna's stance on astrology highlights a nuanced perspective.
He acknowledges the influence of each planet on the earth but questions the ability of astrologers to accurately determine the specific impacts of this influence. Philosophically he suggests astrology may have merit but human understanding is limited.
Avicenna's refutation does not dismiss astrology. It emphasizes the complex interaction of celestial bodies and earthly events. Challenging concepts of reality, Avicenna encourages deeper reflection on the nature of astrology and the limitations of human awareness.
The enduring impact of Islamic scholars like Albumasur and the intellectual legacy of medieval Islamic astronomy continue to resonate in modern scientific practices. The influence of Arabic star names persists, a sign of the Islamic contributions to the fields of astronomy and astrology.
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