By Sally P. Ragep
This publication offers the single serious variation and English translation of Maḥmūd al-Jaghmīnī’s al-Mulakhkhaṣ fī al-hayʾa al-basīṭa, the main commonly circulated Arabic treatise on Ptolemaic astronomy ever written. Composed within the early 13th century, this introductory textbook performed an important function within the instructing, dissemination, and institutional guideline of Islamic astronomy good into the 19th century (and beyond). setting up the bottom textual content is a primary prerequisite for gaining insights into what was once thought of an uncomplicated astronomical textbook in Islam and likewise for figuring out the vast remark culture that outfitted upon it.
Within this quantity, the Mulakhkhaṣ is positioned in the broader context of the style of literature termed ʿilm al-hayʾa, which has turn into the topic of extensive examine over the last 25 years. In so doing, it presents a survey of precis debts of theoretical astronomy of Jaghmīnī’s predecessors, either old and Islamic, which may have served as power assets for the Mulakhkhaṣ. Jaghmīnī’s dates (which formerly remained unsettled) are tested, and it really is definitively proven that he composed not just the Mulakhkhaṣ but additionally different clinical treatises, together with the preferred clinical treatise al-Qānūnča, in the course of a interval that has been deemed considered one of clinical decline and stagnation in Islamic lands. The ebook might be of specific curiosity to students engaged within the learn of Islamic theoretical astronomy, yet is obtainable to a common readership drawn to studying what constituted an creation to Ptolemaic astronomy in Islamic lands.
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Extra resources for Jaghmīnī’s Mulakhkhaṣ: An Islamic Introduction to Ptolemaic Astronomy
Sample text
Ptolemy in Perspective: Use and Criticism of His Work from Antiquity to the Nineteenth Century, Archimedes 23: New Studies in the History and Philosophy of Science and Technology (Dordrecht; New York: Springer, 2010), xi–xv (Introduction), 217–29 (Bibliography); Liba Taub, Ptolemy’s Universe: The Natural Philosophical and Ethical Foundations of Ptolemy’s Astronomy (Chicago: Open Court, 1993); G. J. Toomer, “Ptolemy,” in DSB (1975), 11:186–206 (an excellent overview). 135 Ragep, Tadhkira, 2:517.
See also J. A. Boyle, “Dynastic and Political History of the Īl-Khāns,” in The Cambridge History of Iran, vol. 5, The Saljuq and Mongol Period, ed. J. A. Boyle (Cambridge: Cambridge Univer sity Press, 1968), 306; and S. M. Stern, “Petitions from the Ayyūbid Period,” Bulletin of the School of Oriental and African Studies, University of London 27, no. 1 (1964): 15–16. Barthold provides a nice overview of many of these contemporary historians (Turkestan, 31– 37; on Shihāb al-Dīn, see 376, 404–5, 429).
103 Naṣīr al-Dīn al-Ṭūsī (d. ”104 This new delineation of astronomy focused on topics related to the configuration (hayʾa) or structure of the universe as a coherent whole, in other words its subject matter dealt with both the upper bodies of the celestial region (“cosmo-graphy”) and the lower bodies of the terrestrial realm (“geo-graphy”). 105 And although one finds topics dealing with the inhabited world included within Greek astronomical works, indeed a prominent example being ––––––––––––––––– Science], 1990), 25–34 (“Predecessors and the hayʾah tradition”); and David Pingree, “ʿIlm al-hayʾa,” in EI2 (1971), 3:1135–38.