scholarly journals Astronomy at the service of the Islamic society

2009 ◽  
Vol 5 (S260) ◽  
pp. 514-521
Author(s):  
Ilias M. Fernini
Keyword(s):  
Proper Time ◽  
Astronomical Observatory ◽  
The Sun ◽  
The Moon ◽  
Scientific Institutions ◽  
Mathematical Astronomy ◽  
Islamic Empire ◽  
New Moon ◽  
Islamic Society

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.

scholarly journals MEMAHAMI MAKNA HILAL MENURUT TAFSIR AL-QUR’AN DAN SAINS

UNIVERSUM ◽  
2015 ◽  
Vol 9 (1) ◽  
Author(s):  
Qomarus Zaman
Keyword(s):  
The Sun ◽  
The Moon ◽  
Majority Opinion ◽  
Timing System ◽  
The Future ◽  
New Moon ◽  
The Times ◽  
Modern Astronomy

Interpretation of surah Al-Baqarah verse 189 which uses a method of transmission saying that the verse would describe the times predetermined by God to mankind in serve him well to explain when fasting, and pilgrimage feast. Similarly, the new moon will also indicate the prescribed period for women. Narrated by Bisyri bin Mu'adh said that Qatada once said: The Prophet Muhammad was asked one day by his people will paragraph يسألونك عن الأهلة قل هي مواقيت للناس at the time of the new moon has not yet appeared? Then the Prophet said to them; Then the Prophet said to them; Allah have it appear as what ever you know. هي مواقيت للناس therefore to bring it up then he is as a sign on the start of fasting for the Muslims and for Iftar (feast) and indicates the time for those with the arrival of the rituals of Hajj and to determine the future iddahnya women.Hilal is a sign or marker clue is a unity of time and timing system consisting of day, month and year. This has been the form of a calendar (almanac, Taqwim) used easily for the benefit of mankind in the implementation of fasting, pilgrimage, prayer time, the determination of the prescribed period and other mualamah agreement. In view of modern astronomy as Danjon, the new moon will be visible if the position of the moon within a minimum of 8 degrees in addition to the sun (the moon's crescent cauld rot be seen closer to the sun for elongation less that 80). This opinion was never confirmed by Muammer Dizer the International Islamic Conference in Istanbul Turkey in 1978, according to research that has been accepted by international astronomers declared that the moon looks at the position of the sun distance (angle of azimut) 80 and the position of elevation above the horizon of 50. He stated it is impossible if there is a majority opinion expressed in the following 50 positions height above the horizon can be seen with the eye. While MABIMS including Indonesia make imkan al-rukyat criteria states that the size of the moon positions can be seen at a height of 20, 30 the azimut distance elongation angle and distance when ijtimak and sunset time of 8 hours (kiteria to 20, 30 and 8 hours). MABIMS criteria is lower than the criterion Istanbul. This last criterion used Malaysia Singapore and Brunei, while Indonesia is still no difference and there is no agreement on these criteria.Keywords; Hilal, Masa Iddah, Taqwim, Imkan al-rukyat

A Graphical Approach to Some Problems in Maya Astronomy

1946 ◽  
Vol 12 (1) ◽  
pp. 35-46 ◽  
Author(s):  
Robert H. Merrill
Keyword(s):  
Graphical Methods ◽  
The Sun ◽  
The Moon ◽  
Graphical Approach ◽  
New Moon ◽  
Dresden Codex

Although graphical methods are in common use by engineers and astronomers, they are less familiar to archaeologists. To portray the rhythm of celestial motions, astronomers often use “elongation” diagrams to show angular distances of moon and planets from the sun on each day of the calendar year.The Maya recognized a zone within which the planets could not be seen because of proximity to the brilliant disk of the sun. The moon cannot be seen on the day of conjunction with the sun, and is generally invisible on the day before and the day after this “new moon day.” The three consecutive days in the lunar table of the Dresden Codex may represent the 3-day phase of moon disappearance.

scholarly journals The Lunar orbit paradox

2013 ◽  
Vol 40 (1) ◽  
pp. 135-146
Author(s):  
Aleksandar Tomic
Keyword(s):  
Inertial Mass ◽  
Lunar Orbit ◽  
The Sun ◽  
The Moon ◽  
The Earth ◽  
Three Body ◽  
Origin Of The Moon ◽  
Force Intensity ◽  
Critical Consideration

Newton's formula for gravity force gives greather force intensity for atraction of the Moon by the Sun than atraction by the Earth. However, central body in lunar (primary) orbit is the Earth. So appeared paradox which were ignored from competent specialist, because the most important problem, determination of lunar orbit, was inmediately solved sufficiently by mathematical ingeniosity - introducing the Sun as dominant body in the three body system by Delaunay, 1860. On this way the lunar orbit paradox were not canceled. Vujicic made a owerview of principles of mechanics in year 1998, in critical consideration. As an example for application of corrected procedure he was obtained gravity law in some different form, which gave possibility to cancel paradox of lunar orbit. The formula of Vujicic, with our small adaptation, content two type of acceleration - related to inertial mass and related to gravity mass. So appears carried information on the origin of the Moon, and paradox cancels.

Decapitated Lunar Goddesses in Aztec Art, Myth, and Ritual

1997 ◽  
Vol 8 (2) ◽  
pp. 185-206 ◽  
Author(s):  
Susan Milbrath
Keyword(s):  
Solar Eclipse ◽  
Seasonal Cycle ◽  
Full Moon ◽  
The Sun ◽  
The Moon ◽  
Seasonal Transition ◽  
The Earth ◽  
New Moon ◽  
The Demonic

AbstractAztec images of decapitated goddesses link the symbolism of astronomy with politics and the seasonal cycle. Rituals reenacting decapitation may refer to lunar events in the context of a solar calendar, providing evidence of a luni-solar calendar. Decapitation imagery also involves metaphors expressing the rivalry between the cults of the sun and the moon. Huitzilopochtli's decapitation of Coyolxauhqui can be interpreted as a symbol of political conquest linked to the triumph of the sun over the moon. Analysis of Coyolxauhqui's imagery and mythology indicates that she represents the full moon eclipsed by the sun. Details of the decapitation myth indicate specific links with seasonal transition and events taking place at dawn and at midnight. Other decapitated goddesses, often referred to as earth goddesses with “lunar connections,” belong to a complex of lunar deities representing the moon within the earth (the new moon). Cihuacoatl, a goddess of the new moon, takes on threatening quality when she assumes the form of a tzitzimime attacking the sun during a solar eclipse. The demonic new moon was greatly feared, for it could cause an eternal solar eclipse bringing the Aztec world to an end.

scholarly journals Ultraviolet photometry of stars obtained with the Celescope experiment in the Orbiting Astronomical Observatory

1970 ◽  
Vol 36 ◽  
pp. 109-119
Author(s):  
Robert J. Davis
Keyword(s):  
Astronomical Observatory ◽  
Published Data ◽  
The Sun ◽  
The Moon ◽  
Wavelength Band ◽  
Giant Stars ◽  
Outer Atmosphere ◽  
Consistent Picture ◽  
Far Ultraviolet ◽  
Star Fields

We have used the television photometers in the Celescope OAO experiment to measure the far ultraviolet brightnesses of several thousand stars, including parts of the constellations Draco, Lyra, Puppis, Vela, Taurus, and Orion; and the Moon. As of this date (22 July 1969), three of our four cameras continue to operate satisfactorily, and we are making measurements in additional star fields distributed throughout the sky. Our shortest wavelength band, which includes the Lyman α line of atomic hydrogen, provides information on the Earth's outer atmosphere, as well as on star brightnesses. The intensity of the Lyman α radiation from the geocorona is a maximum when the Sun is near the horizon as seen by the OAO, and a minimum when the Sun is in the nadir. The direction that the telescope points does not much affect the measured intensities.Because of the heavy logistic problems of identification, calibration, and measurement for so many stars and because of the survey character of the program, the scientific interpretation of the results is, as expected, lagging the measurement program. However, one consistent picture beginning to emerge from our data is that our observed stars are about equally divided between those that fall within 0.5 magnitude of the predicted ultraviolet brightnesses and those that are significantly fainter than predicted. Most of the giant stars we observe exhibit these ultraviolet deficiencies. Since some of these giants are stars for which little or no interstellar reddening is predicted, we attribute the observed deficiencies to the stars themselves.Many of the objects we observe do not have accurate ground-based published data regarding magnitude, color, and spectral type; new ground-based observations of these objects are required to ensure satisfactory interpretation of our results.

scholarly journals Morfometri Portunus pelagicus Linnaeus, 1758 (Malacostraca : Portunidae) Pada Fase Bulan Yang Berbeda Di Perairan Betahwalang, Demak

2019 ◽  
Vol 8 (2) ◽  
pp. 204-210
Author(s):  
Errizal Machmud Putra ◽  
Rini Pramesti ◽  
Gunawan Widi Santosa
Keyword(s):  
Full Moon ◽  
Environmental Parameters ◽  
Moon Phase ◽  
Swimming Crab ◽  
The Moon ◽  
Portunus Pelagicus ◽  
Natural Factors ◽  
New Moon ◽  
Descriptive Method

Rajungan (Portunus pelagicus) merupakan komoditas unggulan Indonesia. Perairan Betahwalang, Kabupaten Demak memiliki sumberdaya rajungan yang  potensial dengan tingkat eksploitasi yang tinggi. Rajungan ini ditangkap setiap hari tanpa memperhatikan faktor alam berupa fase bulan yang menyebabkan menurunnya populasi. Informasi penangkapan berdasarkan fase bulan diperlukan agar populasi rajungan dapat terjaga. Tujuan Penelitian ini adalah mengkaji jumlah dan sebaran morfometri rajungan yang tertangkap pada fase bulan purnama dan bulan baru di perairan Betahwalang. Penelitian ini dilakukan dari November 2017 sampai Februari 2018 di perairan Betahwalang. Metode penelitian yang digunakan yaitu metode deskriptif. Penentuan lokasi penelitian berdasarkan area penangkapan rajungan di perairan Betahwalang. Pengambilan data dilakukan 8 kali dari tanggal 5 November 2017 sampai 18 Februari 2018. Pengambilan data berupa jumlah, lebar karapas, berat, jenis kelamin rajungan, dan parameter lingkungan. Hasil penelitian menunjukkan total rajungan tertangkap yaitu 448 ekor, 296 ekor pada Bulan Purnama dan 152 ekor pada Bulan Baru. Morfometri rajungan ukuran ≤ 10 cm pada Bulan Purnama 190 ekor lebih banyak dari Bulan Baru 90 ekor. Rajungan ukuran > 10 cm pada Bulan Baru 106 ekor lebih banyak dari Bulan Baru 62 ekor. Blue Swimming Crab (Portunus pelagicus) is Indonesia's flagship commodity. The waters of Betahwalang, Demak Regancy have potential Blue Swimming Crab resources with high levels of exploitation.  The crabs are catched every day regardless of natural factors, such as the moon phase that causes the population to decline. Blue Swimming Crab catch’s information based on the moon phase is required for the population to sustaine. The purpose of this research is to study the amount and distribution of Blue Swimming Crab morphometry catched on the full and new moon phase in Betahwalang waters. The study was conducted from November  2017 till February 2018 in the waters of Betahwalang. The research method used was descriptive method. Determination of research location based on Blue Swimming Crab catching area in Betahwalang waters. The data were collected 8 times from November 5, 2017 till February 18, 2018. Data were collected in number, width of carapace, weight, sex, and environmental parameters. The results showed total of catched crabs, were 296 crabs on Full Moon, and 152 crabs on New Moon. Blue Swimming Crab morphometry size ≤ 10 cm on Full Moon was 190 crabs more than New Moon was 90 crabs. Then, in Size> 10 cm on New Moon was 106 crabs more than New Moon was 62 crabs.

Mississippian Solstice Shrines and a Cahokian Calendar: An Hypothesis Based on Ethnohistory and Archaeology

1988 ◽  
Vol 8 (3) ◽  
pp. 227-247 ◽  
Author(s):  
Patricia J. O'Brien ◽  
William P. McHugh
Keyword(s):  
Full Moon ◽  
The Sun ◽  
Summer Solstice ◽  
The Moon ◽  
Winter Solstice ◽  
Vernal Equinox ◽  
Religious Ritual ◽  
Autumnal Equinox ◽  
New Moon ◽  
Using Data

This article examines the hypothesis that early Middle Mississippians had a calendric system which tied agriculture and religious ritual together. It also suggests that to that end they built solstice shrines as a means of recording the passage of time through the behavior of the sun and the moon. Using data from structures having possible astronomical alignments, from historic-ethnographic-linguistic sources, and from agricultural planting cycles, a “Cahokian calendar year” is constructed. The year begins with the summer solstice and the Great Busk ceremony. At the next full moon the “great corn” is planted to be harvested at the autumnal equinox. At the winter solstice winter begins while the vernal equinox is marked by a ritual for the Great Sun, their ruler. At the next new moon after that rite a “little corn” is planted which is harvested at the Great Busk. In their five-day, thirteenth month, just before the Busk, all the fires in the society are extinguished to be relit at the summer solstice Great Busk ceremony.

scholarly journals THE RELEVANCE OF USING THE MOON’S AGE AS AN ALTERNATIVE IN IMKANUR RUKYAH CRITERIA

2016 ◽  
Vol XLII-4/W1 ◽  
pp. 209-215 ◽  
Author(s):  
S. Anwar ◽  
K. M. Omar ◽  
M. S. Che Awang
Keyword(s):  
The Sun ◽  
The Moon ◽  
New Moon

The Imkanur rukyah criteria can be defined as the minimum limit in expecting the new moon’s visibility in determining the beginning of Hijri months. It has been used in the development of Hijri calendar in Malaysia since 1992. Based on the criteria, the new moon is considered visible if the altitude at sunset is at least 2&amp;deg; and the elongation between the moon and the sun is at least 3&amp;deg;, or at moonset, the age of the moon is at least 8 hours. The altitude limit of 2&amp;deg; and the elongation limit of 3&amp;deg; indeed were determined according to the data of new moon visibility observed in Indonesia, whereas for the 8-hour moon’s age, there is no written rule regarding to it. The use of the moon’s age criterion as an alternative to the geometric criteria can lead to confusion if both conditions provide different results. Therefore, this study was performed to assess the relevance of using moon’s age as an alternative in <i>Imkanur rukyah</i> criteria used in Malaysia. The study utilised the data of the sun and the moon’s positions, the time of sunset, the time of moonset and the time of conjunction (new moon). The data for the sun were calculated based on VSOP87 theory, while for the moon, using ELP2000-82b. Based on the analysis, in determining Hijri dates from 1996 to 2015, there are 22 discrepancies found between the moon’s age and the geometric criteria, in which, 5 of them occur in the month of Ramadan, Syawal and Zulhijjah. These conditions show that the moon’s age criterion is not always consistent with the geometric criteria. Therefore, the use of moon’s age as an alternate criterion in determining the beginning of Hijri month is considered irrelevant and should be further reviewed.

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