Islam q and a astrology

So the devils sharpen their hearing, hear it and reveal it to the diviners The latter nevertheless add to it one hundred lies of their o w n. I, , trans. Avicenna Latinus,. Indeed, there might be grapes and there might not, that vine might bear fruit if cared for and it might not, [some of] the grapes might be eaten or might be pressed out, they might be stolen, they might be dried into sultanas and similar things. The proofsA proving the corrupt nature of this art and its forbidden character are many and this is not the place for [mentioning] them. In Muslim's Sahfh, it is established of the Prophet, God bless him and grant him peace, that he said: 'Whoever frequents a soothsayer 'arrdf and asks him a question about anything, no prayer is accepted6 from him for forty days.

If it is said that, in the [Arabic] language, it is [only] a name for some of these species, the rest of them are encompassed in it by way of generalization of [its] meaning, as it has been said of wine, gambling and their like. They have no proof for that, neither Legal proofs nor others. Or, ratherA, the texts prove the contrary of that, as in the hadith which is [reported] in the Sunan48 from 'A'isha, may God be pleased with her: the Prophet, God bless him and grant him peace, looked to the moon and said: 'O 'A'isha, take refuge with God from the evil of this, as this is [that which is alluded to by] "the darkness when it gathers".

See al-Tirmidhl, Sunan, Tafsir sura 94, v, , 'Alam. Fakhr al-Dln al-Razi Tafslr, xxxn, provides a more interesting interpretation: 'The ghdstq idhd waqaba is the moon. It was called like this because it gets eclipsed and darkens ghasaqa , i. The fact that it waqaba is its entering in that blackening process. It is like for the other hadith which is in Muslim's Sahih, from Ibn 'Abbas,51 about some men of the Helpers ansdr : they were with the Prophet, God bless him and grant him peace, when a shooting star was cast and it lit up.

However, when God decides an affair, the carriers of the Throne praise [Him]. In each of the two hadithsc, it is [stated] that neither the death of someD people nor their birth is a cause of eclipse of sun and moon, nor [a cause] for the castingE of the shooting stars;54 and [this] even if the death of some men implicates the advent of something in the heavens, as it is established in the [various] Sahihs: 'The Throne the Throne of the Compassionateshook because of the death of Sa'd [,1] Ibn Mu'adh.

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Abel, Place, 3 1 2 - 3. See above, p and n. Veccia Vaglien, El2, " A b d Allah b. See W. M u ' a d h ' ; al-Bukharl, Sahlh, Mandqtb al-ansdr, v, 35 'Alam. The precise timing of God's actions What the Prophet, God bless him and grant him peace, has informed us about does not contradict the fact that an eclipse has a delimited time in which to occur, so that there is no solar eclipse but at the end of the month, on the night[s] of concealment of the moon, and there is no lunar eclipse but in the middle of the month, on the nights of full moon. Whoever pretends the contrary, among fiqh scholars or the common people, does so for want of knowledge of computation.

It is thanks to computation that it is possible to know of the eclipses that occurred in the past and those that are to occur in the future, as it is possible to know the crescents [of the new moon] that occurred in the past and those to occur in the future. All that is indeed owed to computation, as the Exalted said: 'He made the night [to be a source of] stillness, and the sun and the moon [to be according to some] computation' Q.

Say: "They are fixed marks of time, for mankind and for the pilgrimage". So, when some of the common people saw the astrologer hit the truth with information he was giving out about a future eclipse, they came to hold the opinion that the information he was giving out about events [generally] was of the same kind. Such is ignorance!

Similarly for other things. Yet, the astrologer is far from grasping anything like a ztf table The construction of the zi] is based on a valid and demonstrated principle, as the zl] is a summary of the book of the Almagest.

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The book of the Almagest and that which it contains is indeed known through observation mushdhada , i. The first [affirmation] is indeed demonstrated, while the second is not so. Leiden, f.

Shirdi SaiBaba Answers...

It is the same type [of information] as [the astrologer] telling us that the sun sets at the end of the day, etc. Whoever knows the position of the sun and of the moon, as well as their courses, knows that, even if it is a science of little usefulness. In the same way, God's tormenting the people He was tormenting by a strong cold windsuch as the people of 'Adwould happen at the moment convenient [for it], namely at the end of winteras mentioned by the exegetes and in the stories about the Prophets. When the Prophet, God bless him and grant him peace, saw a makhila, i.

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The people of 'Ad saw the torment heading for their valleys and said: "This is coming to bring us rain. Similarly, the times during whichA God sends down [His] mercy, like the ten last days of Ramadan and the first8 [days] of Dhu 1-Hijja, as well as like the middle of the night, etc. The knowledge of that which is regular concerning the crescent is, however, general knowledge that all men share, while the knowledge of that which is regular concerning the solar and lunar eclipses is only possessed by the people who know the computation of their two courses The information given about that by the calculator does not belong to the science of the unknown, nor does it belong to the kind of information he gives through [astrological] judgements ahkdm , in which he tells more lies than truths.

That is indeed speaking without a firm science, and it is built on something else than a valid foundation [.

And in spite of this, it is validly reported, about the Prophet, God bless him and grant him peace, that he forbade to frequent them and to consult them. H o w then, [a fortiori], for the astrologer? See al-Bukharl, Sahlh, Tafsir, vi, 'Alam.

Eclipses and God's manifestation In some of the versions of the hadiths about the eclipse, there appears this report by Ibn Maja and others of a sayingc of the Prophet, God bless him and grant him peace: 'They do not become eclipsed for the death of anybody nor for his birth. But when God manifests Himself tajalld to something of His creation, it submits to Him. Not from the point of view of the science of hadith howeverthey indeed had little0 knowledge of it, Abu Hamid saying for example about himself: 'I myself have an insufficient stock in the science of hadith'60[,1] but because they believed that, if the cause of an eclipse of the sun was, for example, that its light was prevented from reaching the earth when the moon was opposite it, [God's] manifestation could not be given as the cause thereof.

Still, the mentioned manifestation [of God] does not contradict the mentioned cause. The submission of the sun and of the moon to God at that moment, when to its light happens the interruption that [then] happens, removes its influence from the earth and sets a bar between it and between the place of its authority, the site of its diffusion and influence. The king freely acting in a far place, if prevented from doing so, is humiliated because of that.

As for the fact that God swears by the starsHe has done so for example when saying: 'Nay, but I swear by the revolving stars, that run and hide' Q. The fact was pointed out by several authors, for example Ibn al-Jawzi and al-Subkl; see G. Makdisi, al-Ghazall, It is therefore with some satisfaction that Ibn Taymiyya writes that al-Ghazall, after his Sufi period, at the end of his life, adopted the way of hadith scholarship and died while studying al-Bukhari's Sahlh; see Dar', i, , trans.

Michot, Vanttes forthcoming. This implies an amplification of the value of that by which He is swearing and a notification about what it contains of signs, lesson, usefulness for mankind, blessing bestowed upon them, etc. That does not make it obligatory that the hearts should become attached thereto, or that one should hold the opinion that it is what gives happiness and misfortune, just as nobody would hold any such opinion8 about 'the night, when it covers up' Q.

There is n o d o u b t t h a t it w a s perceived a s such by Kindi's contemporaries a n d by t h e following generations of believers. See for example t h e Liber de locutione cum spintibus planetarum of Abu Hafs ' U m a r b. Veccia Vaglien a n d Celentano,.

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Yahya Michot, Ibn Taymiyya on Astrology

Ritter and Plessner, Picatnx, See also. Gunduz, Knowledge, Fakhr al-Din al-Razi, who sometimes defended astrology, got himself interested in such astral rituals and for example describes the suffumigants that, according to Hermes, must be used for each of the seven planets.

See the page of his Book of the hidden secret, as far as addressing oneself to the stars is concerned K. Pingree, Tabari, On this book, see also Ibn Taymiyya, Radd, Rather, it might, at very most, constitute a tiny fraction of the sum of the causes. Such a fate does not necessarily imply what has been mentioned.

That indeed constitutes a tangible cause, regarding the [future] circumstances of the new-born. It is not, however, something independent. The adherents of such ways would thus start asking people their names and the names of their mothers, and pretend to be drawing from that an indication as to their circumstances. Such things are darknesses piled on top of each other and contradict reason as well as religion. They are to be distinguished from the Sabians referred to in the Q u r ' a n 2. Mixing Assyro-Babylonian, Greek and monotheistic elements, their system of belief eventually combined astrolatry and idolatry with worship of a transcendent deity considered as a first cause.

Islam, Here’s What it Says about Palmistry and Astrology|handhacallayplac.gq

Astrology, magic and mystery played an important role in their religion. See the synthesis of. Gunduz, Knowledge, especially chapters n and vi; see also C. Genequand, Idolatne. For Ibn Taymiyya's conception of the Sabians as adherents of a 'rational religion', see MF, xx, 64, 7 1 , trans.