Abu Ma’Shar (full name Abū Maʿshar Jaʿfar ibn Muḥammad ibn ʿUmar al- Balkhī أبو معشر جعفر بن محمد بن عمر البلخي) was a 9th century. Alternate name. Albumasar. Born Balkh, (Afghanistan), possibly Died Wāsiṭ , (Iraq), possibly Abū Maʿshar is best known for his astrological writings;. Abu Ma’shar Ja’far ibn Muhammad ibn ‘Umar al-Balkhi ( CE) was born at Balkh, in Khurasan, (now northern Afghanistan) on 10th August, , and died.
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Abu Ma’shar’s defense of astrology. Members of this group would renounce astrology as soon as they obtained different results from the various ephemeredes at their disposal, for they had no way of determining which ones were cor- rect.
Help Center Find new research papers in: In fact, it was very clever of Abii Ma’shar to corner these people, who were supposed to be the astrologers’ natural allies owing to the comple- mentary nature of their fields, and to demand that they be true to their discipline’s classical term.
Fleurs d’Abu Ma’shar English: Ptolemy’s procedure had one saving grace, however, for these observations did allow for some degree of certainty by virtue of the fact that one could compare them with other observations taken centuries earlier, thus reducing the scope for error arising from one single observation. We are also told by Aba Ma’shar that the same group denied the very existence of the possible in the first place. Arguments such as these compelled the new hay’a astronomers to move even further away from astrological doctrines and to underline the differences between their newly-created discipline and astrology.
His works on astronomy are not extant, but information can still be gleaned from summaries found in the works of later astronomers or from his astrology works. Biblioteca Nacional do Catar. Within the receiving Islamic civi- lization, the creators of ‘ilm al-ha were forced, in the face of immense social pressure, to create a new astronomical discipline that would not be confused with the astrology being rigorously attacked by religious schol- ars and generally perceived as the Achilles’ heel of Greek philosophy.
It has the more correct reading adopted here, although it is a later manuscript. In the Tathbif, for example, he relates that a book attributed to the astrologer of Chosrau, the king of Persia, included statements about a prophet who would appear among the Arabs and whose reign would last so many years.
The text concerns the nature of a year or month or dayas determined by the horoscope, and was intended as a practical manual for the instruction and training of astrologers. To find out more, including how to control cookies, see here: Al-Kindi created a new Arabic philosophical language, drawn largely from the writings of the Neo-Platonists, and through them, Plato and Aristotle.
As a n example of the possible versus the impossible, he includes the actions of human beings, saying that it is possible for a man to become a writer or not, but impossible for him to fly. His opposition to the foreign sciences was mitigated, how- ever, by the fact that he had to use Greek philosophical and logical arguments to support his own kalnm doctrines against his detractors, presumably the traditionalists. In it, he invites the astrologer to tell of past events, saying that it is surely an easier task than foretelling the future.
It accompanies his discussion of the astrologers’ practice of inventing books attributed to their predecessors into which they have inserted information about historical events, ‘proving’ that these maehar had been foreseen and, thus, the validity of their discipline. He was certainly the astrologer best-versed in Greek phi- losophy and fully aware of the relationship between philosophy and astrology. Nashar main thrust of his argument against them is to attempt to estab- lish the existence of the ‘possible’ and then to assert that the planets do indeed influence it.
An-Nadim includes an extract from Abu Ma’shar’s book on the variations of astronomical tables, which describes how the Persian kings gathered the best writing materials in the world to preserve their books on the sciences and deposited them in the Sarwayh fortress in the city of Jayy in Isfahan. He became involved in a bitter dispute with al-Kindi c. Unable to recommend an instrument accurate enough to make such an observa- tion, Ptolemy resorts to a bookish calculation and selects a point aub can be determined with much greater precision using his own tables in the Almagest.
His works were translated into Latin in the 12th century and, through their wide circulation in manuscript form, had a great influence on Western scholars. In his own systematic fashion, Abii Ma’shar classifies his opponents into ten groups, giving in each instance the arguments proffered by the group and then his own response.
Astrologers also depended upon observations by the ancients to constitute the requisite continuity of experience and to ascertain the indications of planetary influence.
BalkhKhurasan  present day Afghanistan. Instead, he refers back to the aabu of the general, obtainable from a knowledge of the universals of astrology and explicitly mentioning the Almagest as the source of such knowledgebut again without clarifying how the astrologer might derive the particular computation mashad from such a general source. If they did not, people would pay them no heed or would criticize them for delving into disciplines that they did not master.
The Birth Chart of Abu Ma’Shar | Anthony Louis – Astrology & Tarot Blog
In addressing them, he really has no argu- ment to offer, except to say that they ought to know better than to admire wealth without realizing that its possession is unrelated to knowledge; indeed, the ignorant might become wealthy by the grace of God alone. The story of his conversion is of some interest at this msshar and is worth repeating.
All of the impossibilities that this man enumerated are quite possible to the mind, known to anyone who has reason, whether that person be learned ‘lilim or ignorant, sighted or not. Dar masjar al-‘ilmiyya,and, later, in Jamcll al-Din al-Qifti, Tdrikk al-hnkam8, ed. Indeed, it must be perceived as a rebellion against that very same tradition. For, if the possible is to be under- stood in the fashion just described, there can be no question that the Mu’tazilites would deny any planetary influence and reserve such actions and choices to the will of the individual performing them; this is in line with their belief in free will qadar.
File:Flowers of Abu Ma’shar WDL2997.pdf
He became the most important and prolific writer on astrology in the Middle Ages. Abu Ma’shar was a Persian nationalist. ADin a chapter immediately preceding his attack against astrologers. If the file has been modified from its original state, some details mashra as the timestamp mwshar not fully reflect those of the original file.
As for Aristotle, no one should pay heed to what he says. Abu Ma’shar known also as Albumasar became professor of astrology at Baghdad University during the caliphate of the great Abu al-Abbas al-Mamun. In fact, one may easily document doctrines holding that the planets are rational, discerning and so on in the statements of the Aristotelian philosophers and astrologers who were Abii Ma’shar’s contemporaries, such as al-Kindi, for instance, and against whom ‘Abd al-Jabbiir seems to be mzshar.
One category was made up of the common people and it included three subgroups.