According to David King, after the rise of Islam, the religious obligation to determine the qibla and prayer times inspired more progress in astronomy for centuries.[12] Donald Hill (1993) divided Islamic Astronomy into the four following distinct time periods in its history: 700–825 The first astronomical texts that were translated into Arabic were of Indian and Persian origin.[13] The most notable of the texts was Zij al-Sindhind,[n 1] an 8th-century Indian astronomical work that was translated by Muhammad ibn Ibrahim al-Fazari and Yaqub ibn Tariq after 770 CE under the supervision of an Indian astronomer who visited the court of caliph Al-Mansur in 770. Another text translated was the Zij al-Shah, a collection of astronomical tables (based on Indian parameters) compiled in Sasanid Persia over two centuries. Fragments of texts during this period indicate that Arabs adopted the sine function (inherited from India) in place of the chords of arc used in Greek trigonometry. 825–1025 Astronomical research was greatly supported by the Abbasid caliph al-Mamun through The House of Wisdom. Baghdad and Damascus became the centers of such activity. The caliphs not only supported this work financially, but endowed the work with formal prestige. The first major Muslim work of astronomy was Zij al-Sindh by al-Khwarizmi in 830. The work contains tables for the movements of the sun, the moon and the five planets known at the time. The work is significant as it introduced Ptolemaic concepts into Islamic sciences. This work also marks the turning point in Islamic astronomy. Hitherto, Muslim astronomers had adopted a primarily research approach to the field, translating works of others and learning already discovered knowledge. Al-Khwarizmis work marked the beginning of nontraditional methods of study and calculations. 1025–1450 Between 1025 and 1028, Ibn al-Haytham wrote his Al-Shukuk ala Batlamyus (meaning Doubts on Ptolemy). While maintaining the physical reality of the geocentric model, he criticized elements of the Ptolemic models. Many astronomers took up the challenge posed in this work, namely to develop alternate models that resolved these difficulties. In 1070, Abu Ubayd al-Juzjani published the Tarik al-Aflak. In his work, he indicated the so-called equant problem of the Ptolemic model. Al-Juzjani even proposed a solution for the problem. In Al-Andalus, the anonymous work al-Istidrak ala Batlamyus (meaning Recapitulation regarding Ptolemy), included a list of objections to the Ptolemic astronomy. Other critical astronomers include: Muayyad al-Din al-Urdi (c. 1266), Nasir al-Din al-Tusi (1201–74), Qutb al-Din al Shirazi (c. 1311), Sadr al-Sharia al-Bukhari (c. 1347), Ibn al- Shatir (c. 1375), and Ali al-Qushji (c. 1474). More Explanation : The first systematic observations in Islam are reported to have taken place under the patronage of al-Mamun. Here, and in many other private observatories from Damascus to Baghdad, meridian degrees were measured, solar parameters were established, and detailed observations of the Sun, Moon, and planets were undertaken. In the 10th century, the Buwayhid dynasty encouraged the undertaking of extensive works in Astronomy, such as the construction of a large scale instrument with which observations were made in the year 950. We know of this by recordings made in the zij of astronomers such as Ibn al-Alam. The great astronomer Abd Al-Rahman Al Sufi was patronised by prince Adud o-dowleh, who systematically revised Ptolemys catalogue of stars. Sharaf al-Daula also established a similar observatory in Baghdad. And reports by Ibn Yunus and al-Zarqall in Toledo and Cordoba indicate the use of sophisticated instruments for their time. It was Malik Shah I who established the first large observatory, probably in Isfahan. It was here where Omar Khayyám with many other collaborators constructed a zij and formulated the Persian Solar Calendar a.k.a. the jalali calendar. A modern version of this calendar is still in official use in Iran today. Muslims made several important improvements to the theory and construction of sundials, which they inherited from their Indian and Greek predecessors. Khwarizmi made tables for these instruments which considerably shortened the time needed to make specific calculations. Sundials Sundials were frequently placed on mosques to determine the time of prayer. One of the most striking examples was built in the 14th century by the muwaqqit (timekeeper) of the Umayyad Mosque in Damascus, ibn al-Shatir.[23] Quadrants Ibn al-Shatirs model for the appearances of Mercury, showing the multiplication of epicycles using the Tusi-couple, thus eliminating the Ptolemaic eccentrics and equant. Several forms of quadrants were invented by Muslims. Among them was the sine quadrant used for astronomical calculations and various forms of the horary quadrant, used to determine time (especially the times of prayer) by observations of the Sun or stars. A center of the development of quadrants was ninth-century Baghdad.[24] Equatorium The Equatorium is an Islamic invention from Al-Andalus. The earliest known was probably made around 1015. It is a mechanical device for finding the positions of the Moon, Sun, and planets, without calculation using a geometrical model to represent the celestial bodys mean and anomalistic. [wooohhhhhh ISLAMIC INVENTION TO FIND PLACE OF MOON AND SUN ha ha ha ha ha h a by dirty arabs lol...] Images : Ibn al-Shatirs model for the appearances of Mercury, showing the multiplication of epicycles using the Tusi-couple, thus eliminating the Ptolemaic eccentrics and equant. en.wikipedia.org/wiki/File:Shatir500.jpg The Timbuktu Manuscripts showing both mathematics and astronomy. ************************* en.wikipedia.org/wiki/File:Timbuktu-manuscripts-astronomy-mathematics.jpg ******************** en.wikipedia.org/wiki/File:Lunar_eclipse_al-Biruni.jpg A Illustration by Al-Biruni (973-1048) of different phases of the moon, from Kitab al-Tafhim (in Persian). Above pic contain a image and text in persian language..which says Translation: Why – why the increase and decrease of the light of the moon is settled while other stars dont behave so,observing these and not understanding the spirit of these is a misdeed that the light of the stars is of their own. Meet the Author : en.wikipedia.org/wiki/File:Statue_of_Abu_Rayhan_al-Biruni.jpg ===================== THIS IS END OF PART 2----PART-3 IN NEXT POST... sorry,for big reply. i don;t leave any chance,when i refute lies. every information is 100% verified information,i strongly believe every muslim must read these details.at least those who are in dawah .... they must do... S.A
Posted on: Mon, 21 Apr 2014 04:43:25 +0000
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