Relevant bibliographies by topics / Islamic astronomy

Academic literature on the topic 'Islamic astronomy'

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Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Islamic astronomy"

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Gingerich, Owen. "Islamic Astronomy." Scientific American 254, no. 4 (April 1986): 74–83. http://dx.doi.org/10.1038/scientificamerican0486-74.

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Faizah, Nur, and Nura'zirah Binti Roslan. "THE ROLE OF SINDHIND ZIJ AS THE FIRST ISLAMIC ASTRONOMICAL CALCULATION TABLE IN INDIAN CIVILIZATION." Al-Hilal: Journal of Islamic Astronomy 5, no. 2 (October 30, 2023): 135–54. http://dx.doi.org/10.21580/al-hilal.2023.5.2.18158.

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Astronomy has developed in India since prehistoric times. However, astronomy’s first work appeared during the Vedanga Jyotisa era, written by Lagadha, the oldest literary book in India. Using qualitative methods with a library research approach, it was found that Indian astronomers researched Astronomy and wrote books. One of the books that first made Muslim scientists interested in the world of astronomy was the book Brāhmasphuṭasiddhānta, which was translated into Arabic by Al-Fazari (d. 796 AD) during the Caliphate of Al-Manṣūr from the Abbasid dynasty. Al-Fazari (d. 796 AD) became the first Muslim astronomer to compile Zij, with his calculations converted into the Hijri Calendar. After Al-Fazari (d. 796 AD) collected this Zij, other Zijs were born, which became the forerunners for the composition of the epimeris and other counts. Around the beginning of the 11th century, Al-Biruni (973-1048 AD) spread da'wah to India and introduced the study of Islamic astronomy in India.
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Ni'am, M. Ihtirozun, and Fika Afhamul Fuscha. "Integrasi Teori dan Praktik Ilmu Falak dengan Media al-Murobba’ di Pondok Pesantren al-Firdaus YPMI." Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan 22, no. 1 (May 31, 2022): 1–18. http://dx.doi.org/10.21580/dms.2022.221.9567.

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Lately, the study of astronomy in Islamic boarding schools has been less attractive. One factor is the lack of media or instruments to support astronomy learning, one of which is at the Al-Firdaus YPMI Islamic Boarding School. This service aims to integrate theory and practice in astronomy through al-Murobba' media. This study uses the Asset Based Community Development (ABCD) method, which is to develop astronomical scientific assets that are owned by the Al-Firdaus YPMI Islamic Boarding School. Service results show that integrating theory and practice in learning astronomy using al-Murabba' can improve cognitive, psychomotor, and affective aspects. This can be seen from the participants' pre-test and post-test results.Akhir-akhir ini kajian ilmu falak di pesantren kurang diminati. Salah satu faktornya adalah kurangnya media atau instrumen untuk mendukung pembelajaran ilmu falak, salah satunya di Pondok Pesantren Al-Firdaus YPMI. Pengabdian ini bertujuan untuk mengintegrasikan teori dan praktik dalam ilmu falak melalui media al-Murobba'. Penelitian ini menggunakan metode Asset Based Community Development (ABCD), yaitu mengembangkan aset keilmuan astronomi yang dimiliki oleh Pondok Pesantren Al-Firdaus YPMI. Hasil pengabdian menunjukkan bahwa pengintegrasian teori dan praktik dalam pembelajaran astronomi menggunakan al-Murabba' dapat meningkatkan aspek kognitif, psikomotorik, dan afektif. Hal ini terlihat dari hasil pre-test dan post-test para peserta.
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Hogendijk, Jan P. "Islamic Mathematics and Astronomy." Historia Mathematica 28, no. 2 (May 2001): 135–36. http://dx.doi.org/10.1006/hmat.2001.2311.

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Mercier, Raymond. "Book Review: Studies in Islamic Astronomy: Astronomy in the Service of Islam, Islamic Astronomy and Medieval Spain." Journal for the History of Astronomy 27, no. 3 (August 1996): 275–76. http://dx.doi.org/10.1177/002182869602700304.

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King, David A. "Applications of Folk Astronomy and Mathematical Astronomy to Aspects of Muslim Ritual." Arabist: Budapest Studies in Arabic 13-14 (1995): 251–74. http://dx.doi.org/10.58513/arabist.1995.13-14.21.

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Modern accounts of Islamic astronomy, with their emphasis upon technical achievements, tend to ignore the simple, popular astronomy which flourished alongside mathematical astronomy in the Islamic world throughout the medieval period. This popular tradition was far more widely practised than mathematical astronomy but has not yet received the attention it deserves. This paper will discuss the two main trends in Islamic astronomy and then point to the areas of interaction and overlap of interest between them.
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Saliba, George. "Islamic reception of Greek astronomy." Proceedings of the International Astronomical Union 5, S260 (January 2009): 149–65. http://dx.doi.org/10.1017/s1743921311002237.

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AbstractResearch in Islamic science over the last half century or so has clearly established that such old myths as Islamic science being a preservation of Greek science, or that science was always in conflict with religion in Islamic civilization as it was in Europe, or that the European scientific Renaissance was independent of outside influences –a European phenomenon par excellence– are now all subjects of great dispute if not altogether dead. In what follows I will illustrate the evidence that has put such myths into question with only few examples, since time and space do not allow me to elaborate more.
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8

(Corresponding Author), Mohammaddin Abdul Niri, Mohd Hafiz Jamaludin, Mohd Saiful Anwar Mohd Nawawi, Nurulhuda Ahmad Zaki, and Raihana Abdul Wahab. "Astronomy Development since Antiquity to Islamic Civilization from the Perspective of Islamic Historiography." Journal of Al-Tamaddun 18, no. 1 (June 19, 2023): 169–77. http://dx.doi.org/10.22452/jat.vol18no1.14.

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Modern science historiography views astronomy development since antiquity solely on human interaction with nature. Such a secular evolutionary view is derived from the positivistic paradigm. In contrast, the Islamic science historiography perspective explains astronomy development since antiquity primarily based on revealed knowledge, while the scientific method is employed accordingly. Even so, there are differences among scholars in elucidating Islamic science historiography which is classified into two dimensions. The first dimension focuses on the philosophical aspects that underline the historical narrative and the second dimension prioritises scientific evidence. The question is how these differences could be reconciled so that the historical narrative of astronomy development that emerged from modern science historiography would be more coherent with Islamic science historiography. Therefore, this library study was conducted using data collection based on the documentation method and a content analysis method was employed for data analysis. As a result, the Priority Principle from fiqh al-awlawiyyat as a strategic locus to reconcile the differences in Islamic science historiography was identified. The principle prioritises the role of Allah, the prophets and the revelations according to Shariah and the scientific method is used suitably. It is also crucial to be emphasised in addressing the secular evolutionary view that underlie astronomy development. It is thus concluded that astronomy development from antiquity to Islamic civilization can be marked as starting from the time of Prophet Adam and will be over at the end of time.
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Ismail, Ismail, Hasna Tuddar Putri, Laiyina Ukhti, and Syahri Ramadhani. "ROADSHOW TELESKOP DI DAYAH JABAL NUR ACEH UTARA." Jurnal Pengabdian Masyarakat Multidisiplin 6, no. 3 (July 2, 2023): 372–76. http://dx.doi.org/10.36341/jpm.v6i3.3323.

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The Department of Islamic Astronomy in Indonesia is still relatively new and is still not well-known among the public, especially among students who are going to continue their studies, this is proven by the enthusiast of Islamic astronomy is so infrequent and this is happened in almost every department of Islamic astronomy in Indonesia. The method used in this dedication is in the form of socialization and education using props in the form of a telescope for twelfth grade students of Dayah Jabal Nur Aceh Utara. The material presented was the introduction to islamic astronomy and the utilization of telescopes. The goal of this dedication is to introduce the Islamic astronomy department in the form of a profession and advanced studies that are much needed in daily life. The results of this dedication indicate that the students were very enthusiastic in participating in the event and getting new understanding about Islamic astronomy and telescope.
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Aziz, Muhammad Ilham, and Ahmad Musta'id. "Islamic Astronomy of Abbasid Era (750-1258 AD)." Journal of Islamic History and Manuscript 1, no. 1 (June 29, 2022): 35–52. http://dx.doi.org/10.24090/jihm.v1i1.5944.

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Astronomy is a particular field in Islam related to the interests of daily Muslim worship practices, such as determining the beginning of prayer times, qibla direction, and the beginning of the Qamariyah month. During the Abbasid period 750-1258 AD, especially during the reign of Abu Ja'far Al-Mansur, Harun Al-Rashid, and Al-Ma'mun, Islamic astronomy developed significantly. This can be seen from the emergence of astronomers. The love of the three Abbasid caliphs for science significantly influenced the policies related to development in science. The method used in this study is a qualitative method with historical analysis techniques. This study aims to add to the enrichment of historical treasures related to the development of science, especially astronomy, during the Abbasid period. Meanwhile, astronomy during the Abbasid period also had many scientific sources that needed to be studied more comprehensively. That is, many scientific figures in astronomy have never been specifically studied. Therefore, the study of astronomy today in higher education must also seriously focus on learning classical knowledge. This paper discusses the Abbasid state in developing science during its reign by looking at it from the perspective of significant scientific developments during the leadership of its caliph, which was indirectly influenced by socio-religious and intellectual conditions in his time. During the Abbasid era, the progress of science had reached its golden age, especially in Islamic astronomy which had contributed to the development of its science in the field of astronomy in the period after that until now.
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Dissertations / Theses on the topic "Islamic astronomy"

1

Fatoohi, Louay J. "First visibility of the lunar crescent and other problems in historical astronomy." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/996/.

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Abdalla, Mohamad, and n/a. "The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present." Griffith University. School of Science, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040618.091027.

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The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
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Abdalla, Mohamad. "The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present." Thesis, Griffith University, 2004. http://hdl.handle.net/10072/367065.

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The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Science
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Maḥbūbī, ʻUbayd Allāh ibn Masʻūd Ṣadr al-S̆arīʻaẗ al-Aṣġar al Dallal Ahmad S. "An islamic response to Greek astronomy : "Kitāb taʻdīl Hayʼat al-aflāk" of Ṣadr al-Sharīʻa /." Leiden : Brill, 1995. http://catalogue.bnf.fr/ark:/12148/cb37668457m.

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Utami, Sentagi Sesotya. "An Acoustical Analysis of Domes Coupled to Rooms, with Special Application to the Darussholah Mosque, in East Java, Indonesia." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd995.pdf.

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Rius, Piniés Mònica. "La orientación de las mezquitas en Al-Andalus y el norte de África entre los siglos XI y XVIII." Doctoral thesis, Universitat de Barcelona, 1999. http://hdl.handle.net/10803/673542.

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Esta tesis doctoral supone el estudio de la orientación de la Qibla en el occidente islámico a partir de textos escritos por alfaquíes Malikíes. Se incluye la edición y traducción de un manuscrito, Kitab Al-Qibla, obra de un alfaquí e historiador magrebí llamado Abu Ali Salim B. Al-Sayj Al-Salih Al-Masmudt. La prescripción coránica de la Qibla fue diversamente interpretada pero, en general, se llegó a la opinión consensuada de que dicha orientación podía ser aproximada (los cálculos astronómicos exactos eran recomendables pero no indispensables). Por otra parte, Al-Masmudi aporta una información nueva y valiosa sobre la historia del Norte de África, en especial de su contexto geográfico más próximo: Al-Sus Al-Aqsa. Insiste en la presencia de cristianos en esa zona ya desde el siglo IV y también describe la gestación de un movimiento de guerreros-santones en época pre-almorávide formado por miembros de la Tribu Masmuda, posteriores fundadores del imperio almohade. Se apunta, finalmente, la existencia de Qiblas dinásticas, es decir, cambio de orientación de las mezquitas como expresión de un nuevo poder político-religioso.
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Saidi, Rashid. "Natā'iŷ al-afkār fī šarḥ Rawḍat al-azhār de Abū `Abd Allāh Muḥammad al-Ḥabbāk (Comentario de la urŷūza Rawḍat al-azhār fī `ilm waqt al-layl wa-l-anhār de Abu Zayd al-Ŷādirī. Edición y estudio." Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/285654.

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El presente trabajo consiste en una edición crítica de la obra titulada Natā'iŷ al-afkār fī šarḥ Rawḍat al-azhār que podría traducirse como “Resultados de los pensamientos en el comentario de la Rawḍat al-azhār (Jardín de flores)”. El título, muy literario, no se corresponde, desde luego, con el contenido del texto, ya que se trata de una obra de carácter técnico centrada en los problemas astronómicos que plantea el culto islámico, en el que una serie de ritos y obligaciones tienen unos condicionantes claramente relacionados con la astronomía. El calendario que se utiliza, a efectos litúrgicos, es lunar, con años de 354 11/30 días y meses que son, alternativamente, de 29 y 30 días. Los comienzos de cada mes se determinan por la visión de la luna nueva, que puede observarse uno o dos días después de la conjunción luna­sol. La oración se realiza cinco veces al día, en momentos determinados, lo que implica la necesidad de conocer la hora, algo que, en la Edad Media, no era tan sencillo como ahora. Los musulmanes, en el momento de la oración, deben dirigirse hacia La Meca y determinar esta dirección, desde un lugar cualquiera, es un problema de astronomía esférica relativamente complejo si no se dispone de un técnico capaz de realizar el cálculo.
This work consists of a critical edition of the work entitled Nata’iy al-afkar fi Shar. Raw.at al-azhar roughly translated as "Results of the thoughts in the comment of Raw.at al-azhar (Flower Garden)". The title, very literary, does not correspond, of course, with the content of the text, as it is a work-centered technical astronomical problems posed by Islamic worship, in which a series of rites and duties have some conditions clearly related to astronomy. The calendar is used, liturgical purposes, is Lunar of years 354 11/30 days and months that are alternately 29 and 30 days. The beginning of each month is determined by the sight of the new moon, which can be seen one or two days after conjunction moon-sun. Prayer is performed five times a day at specific times, which implies the need to know the time, which, in the Middle Ages, it was not as easy as now. Muslims, at the time of prayer, should be directed towards Mecca and determine this direction, from any place, is a problem of relatively complex spherical astronomy if you do not have a technician able to perform the calculation.
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Ducène, Jean-Charles. "Le Kitab dala'il al-qibla d'Ibn al-Qass (IVe/Xe siècle): une compilation astronomico-géographique sous l'influence de l'adab et du récit édifiant (ibra). Edition, traduction et commentaire." Doctoral thesis, Universite Libre de Bruxelles, 2001. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211479.

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Books on the topic "Islamic astronomy"

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Samsó, Julio. Islamic astronomy and medieval Spain. Aldershot, Hampshire, Great Britain: Variorum, 1994.

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Kennedy, Edward S. Astronomy and astrology in the medieval Islamic world. Brookfield, VT: Ashgate, 1998.

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Muʼassasah-ʼi Imām Ṣādiq (Qum, Iran), ed. Hayʼat va nujūm-i Islāmī: Islamic astronomy. Qum: Muʼassasah-i Imām Ṣādiq, 2005.

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Kennedy, E. S. Astronomy and astrology in the medieval Islamic world. Aldershot: Ashgate, 1998.

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Muʾmin, ʻAbd al-Amīr. al- Turāth al-falakī ʻinda al-ʻArab wa-al-Muslimīn wa-atharuhu fī ʻilm al-falak al-ḥadīth. Ḥalab: Maʻhad al-Turāth al-ʻIlmī al-ʻArabī, 1992.

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Ilyas, Mohammad. Astronomy of Islamic times for the twenty-first century. London: Mansell Pub., 1988.

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Muḥsin, ʻAmr. al-Taqwīm al-Hijrī: Nihāyat usṭūrah. [Cairo]: al-Saʻīd lil-Nashr wa-al-Tawzīʻ, 2020.

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Malaysia. Bahagian Hal Ehwal Islam., ed. Beberapa aspek astronomi. Kuala Lumpur: Bahagian Hal Ehwal Islam, Jabatan Perdana Menteri, 1986.

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ʻUbayd Allāh ibn Masʻūd Maḥbūbī. An Islamic response to Greek astronomy: Kitāb Taʻdīl hayʼat al-aflāk of Ṣadr al-Sharīʻa. Leiden: E.J. Brill, 1995.

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Ṣamdānī, Iʻjāz Aḥmad. Āsān falakiyāt: Is kitāb men̲ ʻilm-i falakiyāt kī bunyādī iṣt̤alāḥāt kī muk̲h̲taṣar ... men̲ biyān kiyā giyā hai. Karācī: Maktabatulislām, 2006.

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Book chapters on the topic "Islamic astronomy"

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Varisco, Daniel Martin. "Islamic Folk Astronomy." In Science Across Cultures: The History of Non-Western Science, 615–50. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4179-6_21.

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Schmidl, Petra G. "Islamic Folk Astronomy." In Handbook of Archaeoastronomy and Ethnoastronomy, 1927–34. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-6141-8_199.

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Montelle, Clemency. "Islamic Mathematical Astronomy." In Handbook of Archaeoastronomy and Ethnoastronomy, 1909–16. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4614-6141-8_202.

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King, David A. "Mathematical Astronomy in Islamic Civilisation." In Science Across Cultures: The History of Non-Western Science, 585–613. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-011-4179-6_20.

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King, David A. "Astronomy in the Islamic World." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 767–79. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_9213.

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Van Dalen, Benno, and Michio Yano. "Islamic Astronomy in China: Two New Sources for the Huihui li (“Islamic Calendar”)." In Highlights of Astronomy, 697–700. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-011-4778-1_27.

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Dolan, Marion. "The Transmission of Astronomy and Astrology in the Medieval Islamic World." In Historical & Cultural Astronomy, 141–83. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-56784-6_4.

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Ôhashi, Yukio, and Wayne Orchiston. "The Evolution of Local Southeast Asian Astronomy and the Influence of China, India, the Islamic World and the West." In Historical & Cultural Astronomy, 673–767. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-62777-5_24.

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Zimmermann, Thomas. "The Philosophy of Time and Time Telling Devices in the Early Islamic World." In Time and Astronomy in Past Cultures, edited by Arkadiusz Soltysiak, 63–74. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463222529-006.

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Samsó, Julio. "In Pursuit of Zacut's Almanach Perpetuum in the Eastern Islamic World." In Astronomy and Astrology in al-Andalus and the Maghrib, XVI:67—XVI:93. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417439-19.

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Conference papers on the topic "Islamic astronomy"

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Sarudin, Anida, Mazura Mastura Muhammad, Muhamad Fadzllah Zaini, Husna Faredza Mohamed Redzwan, and Siti Saniah Abu Bakar. "The Relationship between Astronomy and Architecture as an Element of Malay Intelligentsia." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.11-4.

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Islam has been very influential in shaping societal developments in the Malay world. Such an influence manifests in various aspects of their lives, one of which can be clearly seen in several influential works carried out by Malay intellectuals in a number of fields. Old Malay manuscripts that deal with many Islamic aspects of knowledge has become a great legacy left by esteemed Malay religious scholars and intellectuals that serves as a testimony of the spread of Islam to the Malay world. Against such a backdrop, this study was carried out to examine the positive (good) and negative (bad) signs associated with Islamic months that helped Malays decide the appropriate months in which houses should be built. The study was based on a mixed-method approach based on a quantitative method and a qualitative method to help yield empirically reliable findings. The corpus-based analysis was the main analysis used by focusing on significant lexical values and concordant synthesis to highlight the good and bad signs associated with Islamic months. The researchers selected five (5) manuscripts that belonged to a corpus called Petua Membina Rumah. The analysis showed 50% of the Islamic months had negative signs while 42% of such months had positive signs. The remaining 8% had a mix of positive and negative signs. In addition, there were some instances involving a combination of positive and negative signs. Such occurrences provide an interesting view of the impact of signs on the Malay society, especially on its civilization. These significant findings highlight not only the Islamic months deemed suitable for building houses but also the thinking of Malay scholars in shaping the civilization of the Malay world.
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David, A. King. "Some remarks on Islamic scientific manuscripts and instruments and past, present, and future research." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.10.

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There are an estimated 10,000 scientific manuscripts in Arabic, Persian, and Turkish which, together with about 1,000 astronomical instruments, constitute the major sources for our knowledge of the exact sciences, astronomy and mathematics, in Islamic civilization. Most of these manuscripts and instruments date from after the most creative period of Islamic science, which spans the eighth to the fifteenth century. However, some late manuscripts also preserve for us earlier works which would otherwise be lost, and some late instruments bear features known to us only from early texts.
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Izzuddin, A., Anisah Budiwati, and Syarif Zubaidah. "Implementation of Unity of Science on Ilm Falak’s (Islamic Astronomy) Curricula." In 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.043.

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