Astronomi Islam pada Zaman Pertengahan

Astronomi Islam atau astronomi Arab merangkumi perkembangan ilmu falak yang dibuat dalam dunia Islam, khususnya sewaktu Zaman Kegemilangan Islam (abad ke-8 hingga ke-15),^[1] dan yang ditulis dalam bahasa Arab. Perkembangan-perkembangan ini berlaku di Timur Tengah, Asia Tengah, Al-Andalus, dan Afrika Utara, dan kemudiannya di Timur Jauh dan India. Ia seiring dengan keazalian sains Islam lain dalam cirinya yang melibatkan penyerapan dan penggabungan bahan-bahan berbeza daripada budaya asing dan kemudiannya menjana sains yang mengandungi ciri-ciri Islam. Khususnya, ini termasuklah karya-karya ilmu falak Yunani, Sassan, dan astronomi Hindi, yang diterjemah dan dikembangkan.^[2] Pada waktu berikutnya, ilmu falak Islam banyak mempengaruhi astronomi India,^[3] Byzantine,^[4] Eropah^[5] dan juga ilmu falak China,^[6] dan Mali.^[7]^[8]

Sejumlah besar bintang di langit, seperti Aldebaran dan Altair, dan istilah astronomi seperti alidad ("alhidade"), azimut ("azimuth"), dan almucantar, masih disebut dengan nama Arab mereka.^[9] Kini masih terdapat satu korpus besar penulisan ilmu falak Islam. Korpus ini mengandungi lebih kurang 10,000 manuskrip, kebanyakkan masih belum dibaca atau dikatalogkan, yang bertaburan di seluruh dunia. Namun, gambaran jitu tentang kegiatan islam di dalam bidang ilmu falak masih boleh dibentuk semula.^[10]

Sejarah

Dalam The Oxford History of Islam, Ahmad Dallal menulis bahawa berlainan dengan orang Babylon, Yunani dan Hindi yang telah mereka sistem kajian ilmu falak berlandaskan matematik, orang Arab jahiliah bergantung hanya kepada pemerhatian empirik (pemerhatian yang melibatkan pengalaman dan penggunaan pancaindera secara saintifik dan sistematik). Pemerhatian ini berlandaskan terbit dan terbenamnya bintang-bintang khusus. Sistem kajian ilmu falak ini dikenali sebagai anwa. Anwa dikembangkan secara berterusan selepas kedatangan Islam dengan tambahan penggunaan kaedah matematik oleh para ahli falak Islam dalam kajian mereka.^[11] Mengikut David King, selepas kedatangan Islam, keperluan untuk mendapatkan kepastian tentang arah Kiblat dan waktu-waktu Solat mendorong kemajuan dalam ilmu falak ataupun astronomi berkurun-kurun lamanya.^[12]

Nota dan rujukan

Nota

Kutipan

^ (Saliba 1994b, pp. 245, 250, 256–257)
^ (Gingerich 1986)
^ Sharma, Virendra Nath (1995), Sawai Jai Singh and His Astronomy, Motilal Banarsidass Publ., m/s. 8–10, ISBN 81-208-1256-5
^ Joseph Leichter (June 27, 2009). "The Zij as-Sanjari of Gregory Chioniades". Internet Archive. Dicapai pada 2009-10-02.
^ Saliba (1999).
^ van Dalen, Benno (2002), "Islamic Astronomical Tables in China: The Sources for Huihui li", dalam Ansari, S. M. Razaullah (penyunting), History of Oriental Astronomy, Springer Science+Business Media, m/s. 19–32, ISBN 1-4020-0657-8
^ African Cultural Astronomy By Jarita C. Holbrook, R. Thebe Medupe, Johnson O. Urama
^ Medupe, Rodney Thebe; Warner, Brian; Jeppie, Shamil; Sanogo, Salikou; Maiga, Mohammed; Maiga, Ahmed; Dembele, Mamadou; Diakite, Drissa; Tembely, Laya (2008), "The Timbuktu Astronomy Project", African Cultural Astronomy, Astrophysics and Space Science Proceedings, m/s. 179, doi:10.1007/978-1-4020-6639-9_13, ISBN 978-1-4020-6638-2.
^ "Arabic Star Names". Islamic Crescents' Observation Project. 2007-05-01. Diarkibkan daripada yang asal pada 2008-02-02. Dicapai pada 2008-01-24. Unknown parameter |deadurl= ignored (bantuan)
^ (Ilyas 1997)
^ Dallal (1999), pg. 162
^ King, David A. (2005-06-30). In Synchrony with the Heavens, Studies in Astronomical Timekeeping and Instrumentation in Medieval Islamic Civilization: The Call of the Muezzin. 1. Brill Academic Pub. m/s. xvii. ISBN 90-04-14188-X. And it so happens that the particular intellectual activity that inspired these materials is related to the religious obligation to pray at specific times. The material presented here makes nonsense of the popular modern notion that religion inevitably impedes scientific progress, for in this case, the requirements of the former actually inspired the progress of the latter for centuries.

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Pautan luar

Templat:Islamic astronomy

[ReferenceA-1] (Saliba 1994b, pp. 245, 250, 256–257)

[Gingerich-2] (Gingerich 1986)

[3] Sharma, Virendra Nath (1995), Sawai Jai Singh and His Astronomy, Motilal Banarsidass Publ., m/s. 8–10, ISBN 81-208-1256-5

[Leichter-4] Joseph Leichter (June 27, 2009). "The Zij as-Sanjari of Gregory Chioniades". Internet Archive. Dicapai pada 2009-10-02.

[Saliba-5] Saliba (1999).

[6] van Dalen, Benno (2002), "Islamic Astronomical Tables in China: The Sources for Huihui li", dalam Ansari, S. M. Razaullah (penyunting), History of Oriental Astronomy, Springer Science+Business Media, m/s. 19–32, ISBN 1-4020-0657-8

[7] African Cultural Astronomy By Jarita C. Holbrook, R. Thebe Medupe, Johnson O. Urama

[8] Medupe, Rodney Thebe; Warner, Brian; Jeppie, Shamil; Sanogo, Salikou; Maiga, Mohammed; Maiga, Ahmed; Dembele, Mamadou; Diakite, Drissa; Tembely, Laya (2008), "The Timbuktu Astronomy Project", African Cultural Astronomy, Astrophysics and Space Science Proceedings, m/s. 179, doi:10.1007/978-1-4020-6639-9_13, ISBN 978-1-4020-6638-2.

[9] "Arabic Star Names". Islamic Crescents' Observation Project. 2007-05-01. Diarkibkan daripada yang asal pada 2008-02-02. Dicapai pada 2008-01-24. Unknown parameter |deadurl= ignored (bantuan)

[10] (Ilyas 1997)

[Dallal-11] Dallal (1999), pg. 162

[12] King, David A. (2005-06-30). In Synchrony with the Heavens, Studies in Astronomical Timekeeping and Instrumentation in Medieval Islamic Civilization: The Call of the Muezzin. 1. Brill Academic Pub. m/s. xvii. ISBN 90-04-14188-X. And it so happens that the particular intellectual activity that inspired these materials is related to the religious obligation to pray at specific times. The material presented here makes nonsense of the popular modern notion that religion inevitably impedes scientific progress, for in this case, the requirements of the former actually inspired the progress of the latter for centuries.

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