Journal articles on the topic 'Islamic astronomy'
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1
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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(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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Forcada, Miquel. "Astronomy in tenth-century Islamic encyclopaedism." Journal for the History of Astronomy 47, no. 3 (August 2016): 346–47. http://dx.doi.org/10.1177/0021828616665948.
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Kennedy, E. S., and M. H. Regier. "Prime meridians in medieval Islamic astronomy." Vistas in Astronomy 28 (January 1985): 29–32. http://dx.doi.org/10.1016/0083-6656(85)90005-4.
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Pingree, David. "Islamic Mathematical Astronomy. David A. King." Isis 80, no. 2 (June 1989): 310–11. http://dx.doi.org/10.1086/355031.
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Bardi, Alberto. "Islamic Astronomy in Fifteenth-Century Christian Environments: Cardinal Bessarion and His Library." Journal of Islamic Studies 30, no. 3 (April 3, 2019): 338–66. http://dx.doi.org/10.1093/jis/etz013.
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Abstract This paper shows how Islamic astronomy played a significant role in the education of one of the most important Christian figures in the history of culture between eastern and western Europe, promoter of a crusade against the Ottoman Turks, namely Cardinal Bessarion (1400/1408–72). While the Byzantine polymath has generally been considered a purist of Ptolemaic astronomy, his interest in Islamic astronomy can be traced back to his youth and persisted throughout his life, as is testified by several sources from his manuscripts collection. It is misleading therefore to consider him a ‘purist’ of Ptolemy. The paper provides a survey of the texts of Islamic astronomy among the manuscripts of Bessarion’s estate. These are compared to Ptolemaic astronomy in order to assess the importance of Islamic astronomy within the framework of Bessarion’s collection. The results shed new light not only on Bessarion’s astronomical interests, but also on the reception of Islamic astronomy in non-Islamicate contexts in the fifteenth century, such as the late Byzantine Empire, Rhodes, Crete, Venice, and European humanism.
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Hasan Faadillah, M., Martha Kurniasari, Cahyo P. Asmoro, M. Ikbal Arifyanto, Mahasenaputra, Dhani Herdiwijaya, M. Irfan Hakim, Taufiq Hidayat, Anton T. Jaelani, and Fargiza A. M. Mulki. "Workshop on Young Crescent Moon: Visibility Limit and Digital Image Contrast." Journal of Physics: Conference Series 2773, no. 1 (June 1, 2024): 012025. http://dx.doi.org/10.1088/1742-6596/2773/1/012025.
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Abstract The Institut Teknologi Bandung’s Astronomy Research Group hosted a workshop centered on understanding the young crescent moon (Hilal) phenomenon in Islamic astronomy. The primary focus was disseminating cutting-edge research, particularly a methodology for measuring digital image contrast to determine the young crescent’s visibility threshold. Participants included lecturers from Islamic Universities, private observatory administrators/observers, and astronomy enthusiasts. The workshop covered image processing fundamentals, hands-on activities involving digital image capture, and practical use of AstroImageJ software. Comprehensive feedback assessment measured its effectiveness. Additionally, the workshop aimed to promote research relevant to Islamic religious practices and introduce prospective students to Astronomy master’s and doctoral programs, fostering a crucial link between research and education in Islamic astronomy.
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Ma'u, Dahlia Haliah. "THE HISTORY AND DEVELOPMENT OF ISLAMIC ASTRONOMY IN INDONESIA." Malaysian Journal of Syariah and Law 7, no. 2 (November 30, 2019): 91–100. http://dx.doi.org/10.33102/mjsl.v7i2.102.
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This paper discusses the history and development of Islamic astronomy in Indonesia. During the Dutch colonization in Indonesia there was a shift from Hijri to Gregorian (Miladiyah) calendar as the official national calendar. After the independent day of Indonesia, the government of Indonesia has gradually made amendments on the application of Islamic calendar. Ministry of Religious Affairs had been founded on January 3, 1946, where the ministry had an authority to arrange holidays that included the beginning of Ramadhan, Syawal and Zulhijjah. In the early 20th century, Islamic astronomy began to flourish in this country along with the return of the young scholars to Indonesia. The development of Islamic astronomy in Indonesia involves the Islamic calendar, prayers time, and the determination of the Qibla.
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Padil, Padlan. "Eksistensi Ilmu Falak di Pondok Pesantren Syekh Ahmad Daud An-Naqsyabandy." Hijaz: Jurnal Ilmu-Ilmu Keislaman 1, no. 3 (August 10, 2022): 116–20. http://dx.doi.org/10.57251/hij.v1i3.492.
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Astronomy in Islamic Civilization is one of the sciences whose development has a significant influence on world civilization. Although this knowledge was discovered before Islamic Civilization, its continued existence is one of the manifestations and responses to the idea of pre-Islamic development of Astronomy This is in line with the scientific principle of Islamic civilization, which does not eliminate the process of previous civilizations, historically and intellectual property, which is incorporated as part of an extraordinary scientific process. In addition, the special position of this science can be found in the civilization of the archipelago, particularly in Indonesia, and one of its developments can be found in the Islamic Boarding School of Sheikh Ahmad Daud An-Naqsyabandy, located in Gunung Tua Julu Village, Batang Onang District, North Padang Lawas Regency. The results of this study contain the development of astronomy in general and specifically in the Islamic boarding school of Sheikh Ahmad Daud An-Naqsyabandy ,which played important role in the development of Islam in Gunung Tua Village, North Padang Lawas. This journal is the result of initial research that was developed through a scientific study of the role of the Sheikh Ahmad Daud Islamic Boarding School. The results obtained from this development research are the following: 1) the development of astronomy to the archipelago in general 2) the existence of astronomy in the learning process that takes place at the Islamic Boarding School of Sheikh Ahmad Daud An-Naqsyabandy 3) the application of astronomy to determine the prayer schedule 4) and the determination of the beginning of Ramadan fasting, which is still ongoing. The development of astronomy, which exists to this day in North Padang Lawas Regency, cannot be separated from the influence of the Islamic boarding school of Sheikh Ahmad Daud An-Naqsyabandy which is the only institution that teaches astronomy.
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Widayanti, Esti Yuli. "ANALISIS MATERI ASTRONOMI PADA PEMBELAJARAN SAINS (PENYAJIAN SAINS MODERN DAN ALQURAN)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 140. http://dx.doi.org/10.15642/jpai.2013.1.1.140-160.
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<p>BAHASA INDONESIA:</p><p>Menyandingkan sains dengan al-Quran dalam pembelajaran sudah banyak diperbincangkan, namun masih belum banyak dipraktikkan di pembelajaran sains sendiri, meskipun di sekolah berlabel agama. Hal ini disebabkan karena belum ada panduan khusus yang menyandingkan dua hal ini secara teknis. Buku-buku pelajaran masih memaparkan konsep secara ilmiah, sehingga yang disampaiakan guru juga hanya apa yang ada di dalam buku, yang kebetulan mereka jadikan acuan. Tujuan studi ini adalah memberikan sebuah acuan bagi para guru kelas di SD/MI dalam membelajarkan materi sains/IPA (meliputi fakta, konsep, prinsip, hukum, dan teori IPA) yang didukung dengan penyampaian ayat-al-Quran dan tafsitnya yang berkaitan dengan materi tersebut. Salah satu materi sains yang sangat menantang dan mengalami perkembangan yang signifikan dari masa ke masa adalah materi astronomi. Studi ini merupakan kajian kualitatif yang bertujuan menggambarkan dan mengungkap sebuah fenomena dalam hal penyampaian materi astronomi di SD/MI. Fenomena menarik disini berkaitan dengan bagaimana guru sains menyampaikan materi astronomi dengan yang dikuatkan dengan penyampaian ayat-ayat al-Qur’an serta tafsirnya yang terkait dengan materi astronomi SD/MI. Semakin terbuktinya ilmu astronomi yang diungkap di ayat-ayat al-Quran oleh hasil penelitian ilmiah, maka penyampaian ayat-ayat al-Qur’an bersamaan dengan materi sains adalah hal yang sangat penting. Hasil kajian meliputi tiga hal. Kajian pertama adalah analisis produk sains meliputi fakta, konsep, prinsip, hukum, dan teori. Untuk materi astronomi berdasarkan kurikulum 2006, diajarkan di kelas I, II, dan VI. Sedangkan berdasarkan kurikulum 2013, materi sains/IPA terkait astronomi disampaikan secara khusus di kelas VI. Kajian kedua mengidentifikasi ayat al-quran terkait dengan materi astronomi disesuaikan dengan ruang lingkup materi di SD/MI. Analisis terakhir yaitu strategi penyampaian ayat-al-Qur’an sebagai penguat materi astronomi adalah model terpadu dengan <em>direct instruction</em>.</p><p> </p><p>ENGLISH:</p><p>There are a bunch of topics about the between Science and Koran. However, it has not practiced yet in science learning process, even in Islamic school. It is because the shortage of particular guidance that bring to a close between Science and Koran technically. Science book only discusses the concept scientifically. So, teachers only teach materials that are in book that coincidently they use it as source book. The purpose of this research is giving guidance for teachers in Public or Private Islamic Elementary School in teaching science (including fact, concept, principle, law, and science theory). Then, it is supported by delivering Koran verses and exclamation of passages of Koran by supplying additional material that relates to the material. One of science materials that is challenging and having significant development from time to time is Astronomy. This research used qualitative method that has purpose to draw and explain the phenomenon in delivering Astronomy material in Public or Private Islamic Elementary School. Interesting phenomenon here relates to how science teachers deliver Astronomy material strengthened by delivering Koran verses and exclamation of passages of Koran by supplying additional material about Astronomy for Elementary students. The more Astronomy proves the truth of Koran by scientific research, the more important both Koran and science should be learned together. There are three results of this study.</p>
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Widayanti, Esti Yuli. "ANALISIS MATERI ASTRONOMI PADA PEMBELAJARAN SAINS (PENYAJIAN SAINS MODERN DAN ALQURAN)." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 1, no. 1 (February 1, 2016): 140. http://dx.doi.org/10.15642/pai.2013.1.1.140-160.
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<p>BAHASA INDONESIA:</p><p>Menyandingkan sains dengan al-Quran dalam pembelajaran sudah banyak diperbincangkan, namun masih belum banyak dipraktikkan di pembelajaran sains sendiri, meskipun di sekolah berlabel agama. Hal ini disebabkan karena belum ada panduan khusus yang menyandingkan dua hal ini secara teknis. Buku-buku pelajaran masih memaparkan konsep secara ilmiah, sehingga yang disampaiakan guru juga hanya apa yang ada di dalam buku, yang kebetulan mereka jadikan acuan. Tujuan studi ini adalah memberikan sebuah acuan bagi para guru kelas di SD/MI dalam membelajarkan materi sains/IPA (meliputi fakta, konsep, prinsip, hukum, dan teori IPA) yang didukung dengan penyampaian ayat-al-Quran dan tafsitnya yang berkaitan dengan materi tersebut. Salah satu materi sains yang sangat menantang dan mengalami perkembangan yang signifikan dari masa ke masa adalah materi astronomi. Studi ini merupakan kajian kualitatif yang bertujuan menggambarkan dan mengungkap sebuah fenomena dalam hal penyampaian materi astronomi di SD/MI. Fenomena menarik disini berkaitan dengan bagaimana guru sains menyampaikan materi astronomi dengan yang dikuatkan dengan penyampaian ayat-ayat al-Qur’an serta tafsirnya yang terkait dengan materi astronomi SD/MI. Semakin terbuktinya ilmu astronomi yang diungkap di ayat-ayat al-Quran oleh hasil penelitian ilmiah, maka penyampaian ayat-ayat al-Qur’an bersamaan dengan materi sains adalah hal yang sangat penting. Hasil kajian meliputi tiga hal. Kajian pertama adalah analisis produk sains meliputi fakta, konsep, prinsip, hukum, dan teori. Untuk materi astronomi berdasarkan kurikulum 2006, diajarkan di kelas I, II, dan VI. Sedangkan berdasarkan kurikulum 2013, materi sains/IPA terkait astronomi disampaikan secara khusus di kelas VI. Kajian kedua mengidentifikasi ayat al-quran terkait dengan materi astronomi disesuaikan dengan ruang lingkup materi di SD/MI. Analisis terakhir yaitu strategi penyampaian ayat-al-Qur’an sebagai penguat materi astronomi adalah model terpadu dengan <em>direct instruction</em>.</p><p> </p><p>ENGLISH:</p><p>There are a bunch of topics about the between Science and Koran. However, it has not practiced yet in science learning process, even in Islamic school. It is because the shortage of particular guidance that bring to a close between Science and Koran technically. Science book only discusses the concept scientifically. So, teachers only teach materials that are in book that coincidently they use it as source book. The purpose of this research is giving guidance for teachers in Public or Private Islamic Elementary School in teaching science (including fact, concept, principle, law, and science theory). Then, it is supported by delivering Koran verses and exclamation of passages of Koran by supplying additional material that relates to the material. One of science materials that is challenging and having significant development from time to time is Astronomy. This research used qualitative method that has purpose to draw and explain the phenomenon in delivering Astronomy material in Public or Private Islamic Elementary School. Interesting phenomenon here relates to how science teachers deliver Astronomy material strengthened by delivering Koran verses and exclamation of passages of Koran by supplying additional material about Astronomy for Elementary students. The more Astronomy proves the truth of Koran by scientific research, the more important both Koran and science should be learned together. There are three results of this study.</p>
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Fernini, Ilias M. "Astronomy at the service of the Islamic society." Proceedings of the International Astronomical Union 5, S260 (January 2009): 514–21. http://dx.doi.org/10.1017/s1743921311002778.
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AbstractThe Islamic society has great ties to astronomy. Its main religious customs (start of the Islamic month, direction of prayer, and the five daily prayers) are all related to two main celestial objects: the Sun and the Moon. First, the start of any Islamic month is related to the actual seeing of the young crescent after the new Moon. Second, the direction of prayer, i.e., praying towards Mecca, is related to the determination of the zenith point in Mecca. Third, the proper time for the five daily prayers is related to the motion of the Sun. Everyone in the society is directly concerned by these customs. This is to say that the major impetus for the growth of Islamic astronomy came from these three main religious observances which presented an assortment of problems in mathematical astronomy. To observe these three customs, a new set of astronomical observations were needed and this helped the development of the Islamic observatory. There is a claim that it was first in Islam that the astronomical observatory came into real existence. The Islamic observatory was a product of needs and values interwoven into the Islamic society and culture. It is also considered as a true representative and an integral par of the Islamic civilisation. Since astronomy interested not only men of science, but also the rulers of the Islamic empire, several observatories have flourished. The observatories of Baghdad, Cairo, Córdoba, Toledo, Maragha, Samarqand and Istanbul acquired a worldwide reputation throughout the centuries. This paper will discuss the two most important observatories (Maragha and Samarqand) in terms of their instruments and discoveries that contributed to the establishment of these scientific institutions.
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Morrison, Robert G. "Cosmic Order in the Microcosm: Ethical Guidance in Post-Classical Astronomy Texts." Oriens 50, no. 1-2 (May 6, 2022): 143–72. http://dx.doi.org/10.1163/18778372-12340012.
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Abstract This article is the first to focus on statements about ethical guidance in post-classical astronomy texts. A number of astronomers in post-classical Islamic societies remarked that the study of astronomy, specifically the mathematical analysis of the uniform motions of the celestial orbs, had ethical benefits. These astronomers’ statements are significant because, through them, scholars can learn more about the role of reason in Islamic thought and about sources of ethical guidance other than Sharīʿa and philosophical ethics. The details of the ethical guidance imparted by the study of astronomy tell us more about the relationship between astronomy and the disciplines of fiqh and kalām, respectively. The existence of ethical guidance in astronomy texts is additional evidence that post-classical astronomy texts were part of an Islamic intellectual tradition.
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Kamaruzaman, Nurul Nadhrah, Musaiyadah Ahmadun, Asyraf Isyraqi Jamil, and Aizan Ali @. Mat Zin (Author). "PENGAJARAN DAN PEMBELAJARAN ASTRONOMI ISLAM DI MALAYSIA: SUATU PENGENALAN THE TEACHING AND LEARNING ISLAMIC ASTRONOMY IN MALAYSIA: AN INTRODUCTION." Journal of Islamic Education 2, no. 1 (June 30, 2017): 15–22. http://dx.doi.org/10.22452/jier.vol2no1.2.
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The science of Islamic Astronomy or Falak began to receive its attention in Malaysia through the existence of some discussions related to the teaching and learning of the knowledge among Malaysian educational institutions. This paper aims to introduce the development of the field in Malaysian educational system through a systematic teaching and learning process. A qualitative approach is adopted which includes documentation method in collecting data process, and document analysis method in analysing data process. In general, there are some aspects related to the teaching and learning of Islamic Astronomy in Malaysia that are required to be enhanced, which also depict the presence of 'Islamic Transfer Knowledge Programme' as a symbol of Islamization of knowledge in the country.
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Saliba, George. "Critiques of Ptolemaic Astronomy in Islamic Spain." Al-Qanṭara 20, no. 1 (February 15, 2019): 3. http://dx.doi.org/10.3989/alqantara.1999.v20.i1.449.
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Este artículo presenta el descubrimiento de un texto hasta ahora desconocido, llamado al-lstidrāk, obra de un astrónomo anónimo andalusí del siglo XI que conoció personalmente a Azarquiel y que planteó sus dudas acerca de la tradición astronómica griega. Sobre la base de este nuevo texto, el artículo pone en cuestión la idea que se ha venido manteniendo de que la tradición astronómica islámica fue sobre todo filosófica en al-Andalus y más matemática en Oriente. Se aducen además datos de ambos lados del Mediterráneo que demuestran que hubo una continuidad y unos contactos entre los dos extremos. El artículo mantiene que la falacia en esta caracterización de la astronomía islámica proviene de una falsa comparación entre las obras de filósofos occidentales con la de astrónomos orientales; cuando se comparan las obras astronómicas del Este y del Oeste queda claro que fueron los mismos problemas los que se plantearon en obras astronómicas en todo el orbe islámico. También se hace evidente que astrónomos orientales como Ibn al-Shāṭir de Damasco estaban sensibilizados a las mismas cuestiones filosóficas que preocupaban a los filósofos andalusíes y respondieron a estas cuestiones con sus propias respuestas filosóficas.
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PINGREE, DAVID. "Indian and Islamic Astronomy at Jayasimha's Court." Annals of the New York Academy of Sciences 500, no. 1 From Deferent (June 1987): 313–28. http://dx.doi.org/10.1111/j.1749-6632.1987.tb37209.x.
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YABUUTI, K. "The Influence of Islamic Astronomy in China." Annals of the New York Academy of Sciences 500, no. 1 From Deferent (June 1987): 547–59. http://dx.doi.org/10.1111/j.1749-6632.1987.tb37225.x.
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Kennedy, E. S. "Islamic Astronomy and Medieval Spain. Julio Samso." Isis 86, no. 3 (September 1995): 475–76. http://dx.doi.org/10.1086/357255.
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Morrison, Robert G. "Cosmology and Cosmic Order in Islamic Astronomy." Early Science and Medicine 24, no. 4 (October 31, 2019): 340–66. http://dx.doi.org/10.1163/15733823-00244p02.
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Abstract This article analyzes how the astronomy of Islamic societies in the thirteenth and fourteenth centuries can be understood as cosmological. By studying the Arabic translations of the relevant Greek terms and then the definitions of the medieval Arabic dictionaries, the article finds that Arabic terms did not communicate order in the way implied by the Greek ho kósmos (ὁ κόσμος; the cosmos). Yet, astronomers of the period sometimes discussed cosmic order in addition to describing the cosmos. This article finds, too, that a new technical term, nafs al-amr (the fact of the matter) became part of later discussions of cosmic order.
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Pacholczyk, Jozef. "The influence of astronomy upon Islamic music." Vistas in Astronomy 39, no. 4 (January 1995): 719–20. http://dx.doi.org/10.1016/0083-6656(96)88188-8.
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Mulyadi, Achmad. "Pemikiran Al-Khawarizmi dalam Meletakkan Dasar Pengembangan Ilmu Astronomi Islam." International Journal Ihya' 'Ulum al-Din 20, no. 1 (August 2, 2018): 63. http://dx.doi.org/10.21580/ihya.20.1.2782.
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<p>The progress of Islamic civilization is inseparable from the influence of the emergence and rapid development of Islamic astronomy. Islam leads the world civilization and breaks the record as the longest-running civilization lasting more than 14 centuries. At this time, astronomical activities in the Islamic world began to develop intensively. This condition cannot be separated from the role of al-Khwarizmi who made a very valuable contribution. The construction of his thinking which was based on mathematical astronomy made him the foundation of the development of Islamic astronomy, in addition to its development of the geocentric theory of Aristotle and Ptolemy. This is the real contribution of al-Khwarizmi that is very large and fundamental in the heyday of medieval Islam which eventually became the starting point of the scientific development and subsequent Muslim astronomers to date. The emergence of various observatories and planetariums which made observations with more modern tools finally gave birth to many new theories in the study of world astronomy. This study explores al-Khwarizmi's role in the growth and development of astronomy in his time to the present.</p>
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Nurul Fathin Ngadiman, Nur Nafhatun Md Shariff, and Zety Sharizat Hamidi. "Current Status Of The Philanthropic Practices In Astronomy." Journal of Fatwa Management and Research 26, no. 2 (October 15, 2021): 101–10. http://dx.doi.org/10.33102/jfatwa.vol26no2.417.
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The purpose of the philanthropic practices in Islamic tradition is not only about Islamic ethics and fiqh, but to enhance the efficiency of welfare distribution and development of the ummah, including the community intelligence. This paper reports the current status of the philanthropic practices that have been utilised in the astronomy field and their effects in buttressing the advancement of Islamic astronomy (falak syar’ie), astronomy, and space science. This paper acts as a preliminary study as part of a bigger research therefore, it is limited to a review of philanthropic practices that have been and are being implemented in astronomy and the extent of their impact in this field. The inductive and deductive approaches were used in analyzing the research data obtained from the literature review. This paper found that philanthropy is a practical mechanism that could be applied in sustaining the development of astronomy and space science knowledge. In Malaysia, the practice of philanthropy from individuals funds in supporting the field of astronomy is seen as quite positive. Nonetheless, this practice is seen as less encouraging within the government, non-profits and corporations. Therefore, it would be great if philanthropic institutions along with strategic fund planning could be established. More structured fund management will lead to intelligible planning for the growth of the astronomy field in this country.
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Mozaffari, S. Mohammad. "The Orbital Elements of Venus in Medieval Islamic Astronomy: Interaction Between Traditions and the Accuracy of Observations." Journal for the History of Astronomy 50, no. 1 (February 2019): 46–81. http://dx.doi.org/10.1177/0021828618808877.
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The orbital elements of each planet are the eccentricity and the direction of the apsidal line of its orbit defined by the ecliptic longitude of either of its apses, i.e., the two points on its orbit where the planet is either furthest from or closest to the Earth, which are called the planet’s apogee and perigee. In the geocentric view of the solar system, the eccentricity of Venus is a bit less than half of the solar one, and its apogee is located behind that of the Sun. Ptolemy correctly found that the apogee of Venus is behind that of the Sun, but determined the eccentricity of Venus to be exactly half the solar one. In the Indian Midnight System of Āryabhaṭa (b. ad 476), the eccentricity of Venus is assumed to be half the solar one, and also the longitudes of their apogees are assumed to be the same. This hypothesis became prevalent in early medieval Middle Eastern astronomy (ad 800–1000), where its adoption resulted in large errors of more than 10° in the values for the longitude of the apogee of Venus adopted by Yaḥyā b. Abī Manṣūr (d. ad 830), al-Battānī (d. ad 929), and Ibn Yūnus (d. ad 1007). In Western Islamic astronomy, it was used in combination with Ibn al-Zarqālluh’s (d. ad 1100) solar model with variable eccentricity, which only by coincidence resulted in accurate values for the eccentricity of Venus. In late Islamic Middle Eastern astronomy (from ad 1000 onwards), Āryabhaṭa’s hypothesis gradually lost its dominance. Ibn al-A‘lam (d. ad 985) seems to have been the first Islamic astronomer who rejected it. Late Eastern Islamic astronomers from the middle of the thirteenth century onwards arrived at the correct understanding that the eccentricity of Venus should be somewhat less than half of the solar one. Its most accurate medieval value was measured in the Samarqand observatory in the fifteenth century. Also, the values for the longitude of the apogee of Venus show a significant improvement in late Middle Eastern Islamic works, reaching an accuracy better than a degree in Khāzinī’s Mu‘tabar zīj, Ibn al-Fahhād’s ‘Alā’ī zīj, the Īlkhānī zīj, and Ulugh Beg’s Sulṭānī zīj.
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Dalen, Benno Van, and Michio Yano. "Islamic Astronomy in China: Two New Sources for the Huihui Li (“Islamic Calendar”)." Highlights of Astronomy 11, no. 2 (1998): 697–700. http://dx.doi.org/10.1017/s1539299600018499.
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In this talk we will discuss some aspects of the exchange of astronomical knowledge that took place between the Muslim world and China in the thirteenth and fourteenth century. In that period both the eastern part of the Muslim world, consisting of Persia and surrounding countries, and China, ruled by the Yuan Dynasty, were part of the Mongol world empire. In particular in the period between 1260 and 1280, astronomers as well as astronomical books and instruments were exchanged between Persia and China. As a result, extensive descriptions of a Chinese luni-solar calendar can be found in Arabic and Persian astronomical works from the Mongol period, whereas a Chinese text entitled Huihui Li (“Islamic Calendar”) can be seen to be a translation of a typical Islamic astronomical handbook with tables and explanatory text, in Arabic and Persian called zīj. Islamic astronomy had a good name in China because of its accurate prediction of eclipses, and the Huihui li was used parallel with the official Chinese calendar for almost 300 years.
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Suwarno, Rahmadi Wibowo. "PENDEKATAN INTERKONEKSI DALAM STUDI HADIS; (STUDI PEMIKIRAN SYAMSUL ANWAR)." Al-Misbah (Jurnal Islamic Studies) 5, no. 2 (October 17, 2019): 185–201. http://dx.doi.org/10.26555/almisbah.v5i2.174.
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This paper explains Syamsul Anwar's idea of ??the interpretive model of hadith through the interconnection approach. The interconnection model of hadith and astrononomy studies developed by Syamsul Anwar is a novelty in the reconstruction of a new way of reading and understanding in the area of ??study of Hadith studies. The analysis is done by combining the theories of classical, modern (western) hadith and the theory of astronomy (visibility of hilal) simultaneously and synergistically. Referring to the classification of Abdullah Saeed's model of thinking, the interpretation of Hadith's perspective includes the Muslim thinker in the progressive ijtihadist group. That is, traditional Islamic law requires change and reform in order to adapt to the current conditions of society, to support the need for a fressive ijtihad, to combine classical Islamic scholarly thinking with modern Western thought, to believe that social, intellectual, legal, economic and technological change must be reflected in Islamic law.
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Löhr, Nadine. "Jaghmīnī’s Mulakhkhaṣ: An Islamic Introduction to Ptolemaic Astronomy." Journal for the History of Astronomy 50, no. 1 (February 2019): 105–7. http://dx.doi.org/10.1177/0021828618817150.
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KERNER, Richard. "Astronomy in the Islamic world: a European perspective." Astronomical and Astrophysical Transactions, Volume 33, Numéro 3 (December 15, 2022): 221–34. http://dx.doi.org/10.17184/eac.7525.
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Mathematical and astronomical achievements of the Islamic world during its golden era are briefly exposed. The article is based on the invited talk delivered remotely at the ICRANET–Isfahan Astronomical Meeting, November 2–5, 2021, which, in turn, reproduces major parts of one of the chapters of my book ``Our Celestial Clockwork'', published recently (2021) by the World Scientific.
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Hafiz Safiai, Mohd, Muhamad Firdaus Ab Rahman, Mohamad Zulfazdlee Abul Hassan Ashari, Ezad Azraai Jamsari, and Nurul Ilyana Muhd Adnan. "THE FEASIBILITY OF ISLAMIC ASTROTOURISM IN MALAYSIA." International Journal of Advanced Research 8, no. 11 (November 30, 2020): 162–66. http://dx.doi.org/10.21474/ijar01/11988.
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Islamic astrotourism is a form of tourism that involves the sites with astronomical, historical and archaeological interest such as observatories, mosques, museums, and planetariums. This article discusses a study on the feasibility of Islamic astrotourism in Malaysia. This article aims to enlighten the role of Islamic astronomy may significantly contribute to tourism. A qualitative method was used in this article using instrument such as document analyses, interviews and observations. The result shows that there is a tight collaboration between Islamic astronomy and tourism in some activities held by astronomical institutions and travel agencies, including of amateur astronomers and astronomical organizations such as tours, conferences, carnivals, and publications. In addition, it will show the efficiency of involvement of such organizations in the development of Islamic astrotourism in Malaysia.
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Ashidiqi, Iqnaul Umam. "Irsyadul Murid Hisab Of The Beginning Islamic Lunar Month On Digital Falak Web-Based." Syariah: Jurnal Hukum dan Pemikiran 19, no. 2 (November 27, 2019): 141. http://dx.doi.org/10.18592/sjhp.v19i2.3134.
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Abstract:The development of astronomy in determining the beginning of the Islamic lunar month has occurred so rapidly, along with the sophistication of technology that makes it easy for users to get information. The digital falak web-based application was made by Ahmad TholhahMa'ruf an astronomy scholar from Islamic boarding school who presented the astronomy books. This web- based application displayed data and calculations in several books of astronomy inclusion including IrsyadulMuridbook. The research method used was qualitative with descriptive approach. The type of data used was library research. The results showed that the algorithm used in the early reckoning of Islamic lunar inIrsyadulMuridbook based on the digital falak web was different toIrsyadulMuridbook. The results of calculating the book IrsyadulMuridwith the digital falak web of celibacy were inappropriate which was done manually within the last 3 years making the results different. So, it could be concluded that the digital Falak web was inaccurate if it was used for rukyat data. Evaluation was necessarily needed, thus hisab(astronomical calculation) result in digital falak web-based would be equivalent to hisab in IrsyadulMuridbook. Keywords:digital falak web,Islamic lunar month,IrsyadulMurid.
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Manzil, Li'izza Diana. "Korelasi Historisitas Ilmu Hisab Rukyat Dengan Perkembangan Peradaban Islam." Al-Istinbath : Jurnal Hukum Islam 3, no. 2 (December 29, 2018): 185. http://dx.doi.org/10.29240/jhi.v3i2.432.
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Few people, especially the layman who understands that the science of reckoning and rukyat can also be called as the science of falak (islamic astronomy). This is caused in the implementation of islamic astronomy science found manythe practice of reckoning (calculation) and rukyat (observation). If you look a few years ago, the practice of hisab rukyat has been implemented by Rasulullah SAW even before Islam came. In history noted the development of the science of hisab rukyat experienced rapid development in the Islamic world. it proven from the birth of a number of intellectual Muslim who are proficient in the astronomy, astrology, mathematics and other exact science. In addition, the number of writings and instruments created can not be denied Islamic civilization continues to experience the golden age. From this, it clearly shows the historicity of the science of hisab has an important correlation to Islamic civilization, such as in the calculations and studies of sky object for the practice of Falak Science experience the level of carefulness more accurate. So rapid the science of hisab rukyat science from the era of the Prophet until the modern era shows that Islamic civilization also experienced rapid development along the course of history.
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Mursyid Fikri dan Baharuddin. "TRANSFORMASI PEMBELAJARAN ILMU FALAK dI ERA INDUSTRI (Application and Inspiring Learning Methods)." BIDAYAH: STUDI ILMU-ILMU KEISLAMAN 12, no. 2 (January 26, 2022): 180–91. http://dx.doi.org/10.47498/bidayah.v12i2.671.
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Abstrac
The industry has experienced a very rapid revolution phase, namely industry 4.0, this has consequences for science and sharia education to be able to prepare individuals who have competence in facing various challenges in the future by applying or producing a work that is a symbol of scientific dialectics. This research is a library research using a descriptive qualitative method approach that connects the existing theory with the descriptive reality of astronomy today. Astrology is the most important part in the history of Islamic civilization. History has recorded that scholars and Al-Falaky (a title for astronomy activists) emerged when Islamic civilization was at its golden peak and when Islam experienced a decline, the echo of astronomy was no longer heard, even today many Muslims do not know the term "the science of astronomy". This phenomenon indicates that there is a positive correlation between the establishment of Islamic civilization and the development of Islam which is a symbol of astronomy science which is a reflection of the existence of Islam. Therefore, there is a need for a transformation/revolution of the astronomy learning movement that does not only revolve at the theoretical level, but also application and inspiring learning methods by utilizing the development of industrial media 4.0 to introduce astronomy and strengthen astronomy learning. The scientific transformation is at least able to touch three scientific dimensions, namely the intellectual dimension, the spiritual dimension and the socio-political dimension. Keywords: Transformation, Astrology Learning, industry 4.0.
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Akbar, Reza. "SEJARAH PERKEMBANGAN ILMU FALAK DALAM PERADABAN INDIA DAN KETERKAITANNYA DENGAN ISLAM." Jurnal Ilmiah Islam Futura 17, no. 1 (August 1, 2017): 50. http://dx.doi.org/10.22373/jiif.v17i1.1511.
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Although it is acknowledged that Islamic astronomy developed very rapidly during the Abbasid period (750-1258 AD), it should be noted that before the advancement of astronomy of the Islamic world, Muslim scholars of the time were very incentive to translate astronomical books from other nations, one of them was from India. There were at least two factors that led to the emergence and development of astronomical science in pre-Islamic Indian civilization. The first, the teachings of Hinduism that made the sun as the ruler and source of life. The second, the influence of civilization from other nations such as Egypt, Persia, and Greece. In pre-Islamic times, there were a number of names of historical figures of Indian astronomy namely Lagadha, Yajnavalkya (800-900 BC), Aitareya Brahmana (about 900-800 BC), Aryabhata (476-550 AD), Varahamihira (499-587 AD) Brahmagupta (598-668 AD), Bhaskara II (1114-1185 AD), and Nilakantha Somayaji (1444-1544 AD). While in Islam, there was a number of names namely Mulla Farid, Mulla Chand, Mulla Tayyib, Mulla Mahmud Jaunpuri (1606-1651 AD), Ghulam Hussain Jaunpuri (1790-1862 AD) and others. The results of civilization of Indian astronomy is clearly visible with the ancient astronomical texts, the concept of the universe, the Hindu calendar, observatory, zij (astronomical tables), and astronomical tools such as gnomon, Yasti Yantra, Ghati Yantra, astrolabe, and others.
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Razaullah Ansari, S. M., and S. A. Khan Ghori. "Two Treatises on Astronomical Instruments by cABD Al-Munc IM Al-cĀmilī & Qāsim cAlī Al-Qāyinī." International Astronomical Union Colloquium 91 (1987): 215–25. http://dx.doi.org/10.1017/s0252921100106086.
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A characteristic feature of Arab-islamic astronomy during the Middle Ages is the promotion and tremendous growth of practical astronomy which was in turn manifested primarily by the establishment of scores of observatories in West-Central Asia, from Abbasid Caliph al-Māmūn (813-833) to the Turkish king Murād III (1574-1595), and by the production of copious literature on astronomical Tables (the zījes) as well as on astronomical instruments (ālāt al-rasad). The enormity of the literature on the latter could be gauged by the list of extant works as given by Matvievskaya and Rosenfeld (1983) in their recent Biobibliography: 349 treatises on astrolabes, 138 on sine-instruments, 81 on quadrants, 4 on sextants and octants, 41 on armillary spheres and celestial globes, 77 on sundials and again 77 on “other instruments”—in all 767 treatises. As a matter of fact the instruments developed by Arab-islamic astronomers could be broadly classified into four groups: a) Time measuring instruments (e.g. sundials, shadow quadrants), b) Angle measuring instruments for astronomical parameters (e.g. armilla of various kinds, dioptre and parallactic rulers), c) instruments for transformation of system of coordinates and/or solving nomographical problems (e.g. astrolabes, quadrants, dāstūr instrument), d) Mathematical instruments for evaluating trigonometric functions, (e.g. sinequadrants). Apart from the fourth and the most important of all, the astrolabe, which in turn embodies all the four groups of instruments to a certain extent, works on “other instruments” were compiled in almost every century (down from 9th to 18th A.D.), also by well-known Arab-Islamic astronomer-mathematicians.
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Maskufa, Maskufa. "IMPLIKASI FIKIH PENGGUNAAN METODE HISAB WUJÛD AL-HILÂL PADA KALENDER MUHAMMADIYAH." istinbath 16, no. 2 (December 25, 2017): 280–301. http://dx.doi.org/10.20414/ijhi.v16i2.7.
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Kalender Hijriyah Muhammadiyah disusun dengan menggunakan metode hisab wujûd al-hilâl tanpa membedakan fungsi kalender untuk ibadah dan muamalat atau administrasi. Tiadanya pembedaan fungsi kalender ini menjadikan kalender Muhammadiyah lebih menunjukkan kepastian dalam penetapan hari-hari besar keagamaan sehingga memberikan kemudahan dalam membuat perencanaan kegiatan yang bernuansa keagamaan. Meskipun demikian, masih beragamnya metode yang digunakan dalam penyusunan kalender yang ada di Indonesia menyebabkan penetapan hari-hari besar keagamaan khususnya bulan-bulan yang terkait dengan ibadah masih belum seragam. Perbedaan dalam penggunaan metode ini mempunyai implikasi fikih yang signifikan seperti puasa Ramadan, hari raya, puasa Arafah, kurban dan zakat. Tulisan ini akan membahas persoalan tersebut dengan menggunakan tiga pendekatan yaitu ilmu ushul fikih, ilmu astronomi, dan sosiologi. Abstract Muhammadiyah Islamic lunar calendar is composed on the methodological basis of the emergence of the Moon (wujud al-hilal). This method does not distinguish the function of calendar whether for worship, transaction or administrative objectives. The absence of such limit shows that the Muhammadiyah calendar system strives to put certainty in determining the dates of Islamic holidays so to make Muslims easy to prepare the events far before they are realized. However, unlike the Muhammadiyah, there are different methods of composing the Islamic lunar calendar amongst Islamic organizations in Indonesia. As a result, conflicts amongst Muslims often occur when determining the dates of Islamic worship and event. This, furthermore, has caused legal implication in Islamic law, such as in determining the beginning of the fasting month, the first day of idul fitri and the payment of zakat al-fitr, the fasting in the days of the hajj and the slaughtering of animals. This article will examines the issue of discrepancies in determining the beginning of the Islamic lunar calendar seen from the perspectives of Islamic legal methodology (usul al-fiqh), astronomy and sociology.
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Nur Fadhilah Al-Karimah, Mudhofir Abdullah, and Imam Mujahid. "Program Penguatan Ilmu Falak Club Astronomi Santri Assalam (CASA) (Studi Kasus di Pondok Pesantren Modern Islam (PPMI) Assalaam Surakarta)." Journal of Contemporary Islamic Education 4, no. 1 (January 31, 2024): 137–51. http://dx.doi.org/10.25217/jcie.v4i1.3732.
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Falak science cannot be separated from the world of pesantren. Nowadays falak science is starting to be less popular in the world of pesantren, it is less populist with other sciences such as nahwu, neuroscience, tahfidz al-Qur'an or hadith, besides that falak is also considered a difficult science because it is identical to mathematics and calculation formulas. However, based on observations made by the author, it turns out that there are still Islamic boarding schools, especially the Islamic Modern Islamic Boarding School (PPMI) Assalaam Surakarta, developing science called CASA (Students Assalam Astronomy Club) with the aim of giving birth to golden generations who are experts in the field of mastering Islamic science, and also become experts in technology and experts in science and astronomy. The type of research used is a type of qualitative research with a field approach (field Reseacrh), where the author analyzes data sources obtained from the field. The data collection methods used are observation, documentation and interview methods. The primary sources are observations and interviews. After the data was collected, the author conducted an analysis using a descriptive analysis method, which describes the strengthening of the astronomy club of the Islamic boarding school and the conditions for the development of science in the Islamic boarding school. The results of this study show that CASA is now growing and has a prestigious place among the community of astrologers. CASA collaborates with Bosscha Observatory in Lembang, Bandung, West Java and builds international networks with Astronomers Without Borders, Astronomy Clubs, Moonsighting Committee Worldwide, to the National Aeronautics and Space Administration (NASA) owned by the United States government. CASA was certified by NASA for successfully observing and documenting the transit of Venus in June 2012. This transit or eclipse of Venus is a rare natural phenomenon that occurs once every 105 years when the planet Venus passes right on the surface of the sun.
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Zahroya, Isyvina Unai, and Muh Rasywan Syarif. "KODIFIKASI HISTORIS ILMU FALAK PADA ABAD PERTENGAHAN." ELFALAKY 5, no. 2 (December 31, 2021): 179–91. http://dx.doi.org/10.24252/ifk.v5i2.31337.
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This article examines the history of the development of astronomy in the Middle Ages as evidenced by the emergence of reliable Muslim scholars in the history of Muslim scientific civilization. The method used is a literature review by looking at the historical references to the development of astronomy. From the results of the study it was found that the development of Islamic science (1250 AD / 647 H - 1800 AD / 1214 H) in astronomy was divided into 4 periods including the first period which is believed to be the era of assimilation and the initial struggle of Greek, Indian and Sasanid astronomy (Persia). (700 AD / 80 AH – 825 AD / 209 AH), the second period is believed to be a major investigation and acceptance and modification of the Ptolemaic astronomical system (825 AD / 209 H - 1025 AD / 415 H), the third period as a period of advancement of the system Islamic astronomy is believed to be the middle ages of astronomy (1025 AD / 415 H - 1450 AD / 853 H), the fourth period was a period of stagnation in which not many scientific contributions were achieved (1450 AD / 853 H - 1900 AD / 1317 H).
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Muh. Arif Royyani, Abdul Mufid, M. Ihtirozun Ni’am, Alfian Qodri Azizi, and Achmad Azis Abidin. "Shahadah 'Ilmy; Integrating Fiqh and Astronomy Paradigm in Determining The Arrival of Lunar Months in Indonesia." AL-IHKAM: Jurnal Hukum & Pranata Sosial 16, no. 2 (January 4, 2022): 503–24. http://dx.doi.org/10.19105/al-lhkam.v16i2.5320.
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Formulating the fixed methodology for determining the beginning of Ramadan month and Islamic Feast in Indonesia is still ongoing. This article attempts to offer an integration between sharia and scientific views through 1) the concept of shahadah (witnessing) in the paradigm of fiqh and astronomy, and 2) the integration of those paradigms in determining the beginning of lunar months, particularly Ramadan and Syawal. This study uses qualitative methods in gaining the data then analyzes it using the approach of Miles & Huberman on interdisciplinary study. The findings of this research are as follows: 1) the concept of shahadah in the paradigm of fiqh is based on religious vows and factual evidence, while the astronomical paradigm perceives it from the certainty of external factors (weather, climate, environment, etc.). 2) Integration of those two paradigms results in better methods. It can turn the shahadah into the quality of qat'i (fixed) while the astronomic perspective gains more legitimacy. The integration is therefore called shahadah-'ilmi which potentially integrates the criteria of crescent visibility (imkan al-rukyah) in Indonesia to minimize the common occurrence on differences in determining those days. (Penetapan awal bulan Ramadhan dan Hari Raya di Indonesia masih terus dirumuskan metodologinya. Artikel ini menawarkan integrasi antara sudut pandang syari’ah dan saintifik melalui kajian atas 1) konsep syahadah dalam paradigma fiqh dan astronomi, 2) integrasi paradigma fiqh dan astronomi dalam menetapkan awal bulan Islam, utamanya Ramadhan dan Syawal. Penelitian ini menggali data dengan metode kualitatif kemudian menganalisisnya dengan pendekatan Miles & Huberman tentang kajian interdisipliner. Temuan penelitian ini adalah sebagai berikut: 1) Konsep shahadah dalam paradigma fiqh adalah penglihatan yang disertai dengan sumpah dan bukti faktual, sementara dalam paradigma astronomi, shahadah didasarkan pada kepastian ukuran dari faktor–faktor eksternal meliputi cuaca, iklim dan lingkungan. 2) Integrasi dua paradigma tersebut menghasilkan metode yang lebih baik dalam penentuan awal Ramadhan dan Syawal. Shahadah dalam sudut pandang fiqh berubah menjadi qath’i (pasti), sementara hasil persaksian astronomi semakin memperoleh legitimasi. Integrasi kedua paradigma melahirkan konsep shahadah-'ilmi yang dapat digunakan untuk menentukan tampaknya hilal (rukyah hilal) awal Ramadhan dan Syawal di Indonesia sehingga perbedaan yang kerap terjadi dalam menentukan dua awal bulan tersebut dapat diminalisir.)
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MORELON, RÉGIS. "Deux éditions récentes de textes d'astronomie arabe." Arabic Sciences and Philosophy 11, no. 2 (September 2001): 297–303. http://dx.doi.org/10.1017/s0957423901001126.
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Na[sdotu]īr al-Dīn al-[Tdotu]ūsī, Memoir on Astronomy (al-Tadhkira fī ‘ilm al-hay’a, Edited with Introduction, Translation and Commentary by F.J. Ragep, 2 vols., XV + 656 + XV pp., figs., index. New York - Berlin - Heidelberg..., Springer Verlag, 1993 (Sources in the History of Mathematics and Physical Sciences, 12).[Sdotu]adr al-Sharī‘a. An Islamic Response to Greek Astronomy: Kitāb Ta‘dīl Hay’at al-Aflāk of [sdotu]adr al-Sharīa, Edited with Translation and Commentary by Ahmad S. Dallal, X + 461 pp., figs., index. Leiden - New York - Köln, E.J. Brill, 1995 (Islamic Philosophy, Theology & Science, Texts and Studies, vol. 23).
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RAGEP, F. JAMIL. "DAVID A. KING, Islamic Mathematical Astronomy, London, Variorum Reprints, 1986." Nuncius 6, no. 1 (1991): 211–13. http://dx.doi.org/10.1163/182539191x00173.
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GHERABA, Ouassila. "‘Izz al-Dīn al-Zanjānī and His Scientific Contribution to Mathematics and Astronomy." Jordan Journal for History and Archaeology 17, no. 3 (October 18, 2023): 170–86. http://dx.doi.org/10.35516/jjha.v17i3.780.
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In this research paper, light is shed on unknown life of a forgotten mathematician. He achieved a fame through his writings and literary works that highlighted his scientific personality. He lived in a tense and dark period of Islamic history in Islamic East. This mathematician is ʿIzz al-Dīn al-Zanjānī, who lived in the first half of seventh century AH/ thirteenth century AD during Mongol invasion of Islamic East. We also try to enumerate his various works in mathematics and astronomy with their locations in different libraries of the world, and refer to books of his authorship that were attributed to others.
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Royyani, Muh Arif, Maryatul Kibtyah, Adeni Adeni, Ahmad Adib Rofiuddin, Machzumy Machzumy, and Nor Kholis. "Religious Dialogue and Astronomy from the Perspective of Indonesian Muslim Scholars." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, no. 1 (March 31, 2023): 261. http://dx.doi.org/10.22373/sjhk.v7i1.12406.
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Dialogue between religion and science is a necessity, because both of them can mutually reinforce the sources of Islamic law. The astronomical approach in the study of hadith makes a significant contribution to the development of astronomy. This article aims to examine the thoughts of an Indonesian Muslim scholar, namely Syamsul Anwar, who offers the concept of the interconnection of astronomy with hadith (especially astronomical hadith). This type of research is a literature by conducting a descriptive analysis of Syamsul Anwar's thoughts. The results of the study show that his contribution to the study of astronomy through an astronomical approach is able to strengthen understanding of the position of a hadith not only from a shari'ah perspective but at the same time being able to explain the meaning of a text using scientific principles (science). The study shows the importance of contextualization and interconnection between Islamic scholarship and other scientific fields. Thus, the efforts that have been made by Syamsul Anwar further strengthen the importance of dialogue between religion and science
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Asmawi, Asmawi. "Epistemologi Hukum Islam: Perspektif Historis, Sosiologis dalam Pengembangan Dalil." Tribakti: Jurnal Pemikiran Keislaman 32, no. 1 (January 25, 2021): 57–76. http://dx.doi.org/10.33367/tribakti.v32i1.1393.
Full textAbstract:
The epistemology of Islamic law that deals with the development of arguments, applies dynamically, since the application of Islamic law itself, from the time of the Prophet to the present. In the early days of Islam epistemology was developed based on revelation and reason. Along with the golden age of Islam, various reasons and methods of discovery of Islamic law developed such as qiyas, istislah, urf, istishab. In modern times, the dynamics have also become increasingly complex with the increasingly complex problematics of Islamic law, and the latter is using assistive sciences in the discovery of Islamic law. Such as the science of sociology, astronomy, health, biology, medicine, chemistry, and others. So that the epistemology of Islamic law is rationalist, empirical, theologic, and phenomenological.