Astronomy
practiced in ancient civilizations was associated with astrology and fortune
telling. This association cast shades of doubt on the practice in the minds of
early Muslims. However, with the establishment of the Islamic civilization,
which rejected astrology and fortune telling as contradictory to Islamic
beliefs, astronomy was separated and recognized as a discipline based on
scientific principles. This separation was not accidental: it was based on
scientific experiments, analogy and deduction, which Muslims applied in order to
meet their need for determining the qiblah (direction of Mecca) and
prayer times. All major mosques accordingly appointed astronomers, who used
instruments invented by Muslims.
In
ancient civilizations, astronomy was shrouded in mystery, but during the Abbasid
period, particularly during the caliphate of Haroon Ar-Rashid, this science
gained a special status; this period witnessed the unprecedented construction of
large observatories with permanent structures that housed huge, carefully
crafted instruments. A sizable number of astronomers were associated with these
observatories, which were looked after by the state.
According
to Ayden Sayali, an outstanding Turkish researcher who studied astronomical
observatories, Islam gave rise to an environment that supported the
institutionalization of observatories by creating conditions that were conducive
to their establishment and development. Astronomy enjoyed a special status in
the Muslim world, and Muslims were keenly interested in direct observation,
accurate measurement and mathematical theories. Muslims scholars were inclined
to specialization and had empirical tendencies. Astronomers crafted larger
instruments and preferred to work in teams.
Observatories
during the Al-Ma’moon era were used for specific research programs. The
foremost objective of the astronomers who worked at these early observatories
was to draw up astronomical tables based on recent observations of the sun and
the moon. Apart from the limitations of these programs, the management and
financing methods used at these observatories were somewhat undeveloped. Because
of the limited tasks assigned to Ma’moon’s observatories set up in
Ash-Shimasia and Qasioon, they cannot be compared with the more modernized
observatories that were later established in the Muslim world.
The
more developed Islamic observatories, which were administratively more
organized, were built 1-½ centuries after Al-Ma’moon. When the Sharaf
Ad-Dawlah Observatory was established, a director was appointed to manage it,
and the observation program was broadened to include all planets. It is believed
that this program was implemented in two stages, as there is evidence indicating
that early observations were limited to fast-moving planets along with the sun
and the moon.
The
primary objective of this observatory was to draw up new astronomical tables of
all the planets based on the most recent observations. Owing to the advancement
in this field, there was an inclination towards making instruments that
increased in size over time and for appointing efficient specialized staff. The
development of observatories strengthened the belief that it was the caliphs and
kings who were originally behind the establishment of observatories as state
institutions.
The
work achieved at the observatory built by the Seljuk Sultan Malik Shah in
Baghdad marked a new phase in observation development. There is not much
information available about the work done at this observatory, but it remained
in service for over 20 years, a relatively long period compared to other
observatories. However, astronomers at the time felt that a period of at least
30 years was required to complete any astronomical achievement.
The
Marageh Observatory
This
observatory, considered one of the most important observatories in Islamic
history, was built in the seventh century AH (after Hijrah), making this century
accordingly the most important era in the history of Islamic observatories. This
observatory, the ruins of which can still be seen today, was built outside the
city of Marageh, close to the city of Tabriz in Iran. The observatory was built
by Holako’s brother, Manjo, who was interested in mathematics and astronomy.
He entrusted Jamal Ad-Din Bin Muhammad Bin Az-Zazidi Al-Bukhari with the
establishment of this observatory and sought the assistance of a large number of
scientists, such as Nasr Ad-Din At-Tusi, Ali Bin Umar Al-Ghazwini, Muayid Ad-Din
Al-‘Ardi, Fakhr Ad-Din Al-Maraghi, and Muhiyd-Din Al-Maghribi.
The
Marageh Observatory is considered the first observatory to utilize an endowment
fund that was set up by Muslims, through land and property, to ensure the
continuous running of the observatory, which remained in operation throughout
the rule of seven consecutive sultans who maintained it until 1316 AH.
This
observatory was also an important learning center for students who studied
astronomy and learned how to operate astronomical instruments. It also had a
large library that contained thousands of manuscripts on various disciplines.
The
Samarkand Observatory
