Islam and astrology in urdu

The Lal Kitab contains poetic verses on philosophy; nuances etc. It is also believed to have origins in Persian literature and astrology. In fact, through its origins, it has led to the creation of a new field of Lal Kitab remedies. Over the years, Lal Kitab astrology has become a part of the folklore of the regions of Northern Indian and Pakistan. Read Post a comment. Characters Remaining: Continue without login.


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Login from existing account Facebook Google Email. This is the wikipedia entry, but it looks like it was written from a Sunni perspective. Does the below also hold true for Shia? Islamic astrology also Arabic astrology, Persian-Arabic astrology , in Arabic ilm al-nujum or ilm al-falak is the study of the heavens by early Muslims.

In early Arabic sources, ilm al-nujum was used to refer to both astronomy and astrology. In medieval sources, however, a clear distinction was made between ilm al-nujum science of the stars or ilm al-falak science of the celestial orbs , referring to astrology, and ilm al-haya science of the figure of the heavens , referring to astronomy. Both fields were rooted in Greek, Persian, and Indian traditions.

Despite consistent critiques of astrology by scientists and religious scholars, astrological prognostications required a fair amount of exact scientific knowledge and thus gave partial incentive for the study and development of astronomy. According to jurists, the study of astronomy ilm al-haya is lawful, as it is useful in predicting the beginning of months and seasons, determining the direction of salat prayer , and navigation. They agree that this branch of science be used in determining the beginning and end of the month of Ramadan.

As for astrology, this is considered by most Islamic scholars as haram unlawful , as knowledge of the Unseen is known only by Allah. They would predict time through observing the movements of stars. These terms are astronomy and astrology. Astronomy is the science that deals with studying the movements of the celestial bodies and reducing observations to mathematical order. That science is useful in determining time, seasons, the direction of Prayer, etc.

Astrology, on the other hand, is concerned with studying the positions and aspects of celestial bodies in the belief that they have an influence on the course of natural earthly occurrences and human affairs. Astrologists believe that the movements of stars have an influence on people's lives.

Both Muslim astronomers and [religious] scholars refuse the prophecies of astrologists. On the other hand, scholars agree that astrology is a prohibited field of study. Furthermore, astrology was considered forbidden by all Messengers of Almighty Allah. It is forbidden because it is based on illusions, not on concrete facts. There is no relation between the movements of celestial bodies and what takes place on the Earth. Before the advent of Islam, people believed that the sun and moon might eclipse when a great figure died.

This hadith indicates that Muhammad denied all relation between the movements of the heavenly bodies and events on the Earth.


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  • Commenting on this hadith, the Yemeni scholar Muhammad ash-Shawkani d. Astrologers predict knowledge of the future, and he who does so is a sorcerer, and sorcerers are disbelievers. Contemplating the last two ahadith reported by Abu Hurayrah, it is to be noted that mere going to fortune-tellers is a sin that incurs upon a Muslim who commits it that his prayer is not accepted for forty days, and that believing what fortunetellers say renders a Muslim a disbeliever in what has been sent down to Prophet Muhammad. He surroundeth all their doings, and He keepeth count of all things.

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    My statement is based on the fact that i remember hearing something on these grounds in one of the majalises long time back, don't remember the name of the Maulana I think it was Sadiq Hasan - not sure though. Astrology originally was introduced by Hazrat Idris as and Imam Ali as later warned against it due to what he said was a loss of information of the discipline, meaning not enough had survived of it for it to be useful.

    However, Ilmul Jafer seems to be a 'recreation' and 'expansion' of it. When 1 Amir al-mu'minin decided to set out for the battle with the Kharijites someone said, "If you set out at this moment then according to astrology I fear you will not be successful in your aim," whereupon Amir al-mu'minin said:.

    Lal Kitab Astrology - What is Lal Kitab Astrology?

    Do you think you can tell the hour when a man goes out and no evil befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this falsifies the Qur'an and becomes unmindful of Allah in achieving his desired objective and in warding off the undesirable. You cherish saying this so that he who acts on what you say should praise you rather than Allah because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.

    O' People!

    Beware of learning the science of stars except that with which guidance is sought on land or sea, because it leads to divining and an astrologer is a diviner, while the diviner is like the sorcerer, the sorcerer is like the unbeliever and the unbeliever would be in Hell. Get forward in the name of Allah. If you set out at this time. In the result the Kharijites suffered such a clear defeat that out of their nine thousand combatants only nine individuals saved their lives by running away while the rest were killed.

    Amir al-mu'minin has argued about astrology being wrong or incorrect in three ways, firstly, that if the view of an astrologer is accepted as correct it would mean falsification of the Qur'an, because an astrologer claims to ascertain hidden things of the future by seeing the stars while the Qur'an says:. Say: "None either in the heavens or in the earth knoweth the unseen save Allah Secondly that under his misconception the astrologer believes that he can know his benefit or harm through knowing the future. In that case he would be regardless of turning to Allah and seeking His help, while this indifference towards Allah and self-reliance is a sort of heresy and atheism, which puts an end to his hope in Allah.

    Thirdly, that if he succeeds in any objective, he would regard this success to be the result of his knowledge of astrology, as a result of which he would praise himself rather than Allah , and will expect that whomever he guides in this manner he too should be grateful to him rather than to Allah. These points do not apply to astrology to the extent it may be believed that the astrological findings are in the nature of effect of medicines which are subject to alteration at the will of Allah.

    The competence achieved by most of our religious scholars in astrology is correct in this very ground that they did not regard its findings as final. The verses referring to the Creation already contain a broad idea of what is to be found in the heavens, i. Apart from the verses that specifically describe the Creation, there are roughly another forty verses in the Quran which provide information on astronomy complementing what has already been given.

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    Some of them are not much more than reflections on the glory of the Creator, the Organizer of all the stellar and planetary systems. These we know to be arranged according to balancing positions whose stability Newton explained in his law of the mutual attraction of bodies. The first verses to be quoted here hardly furnish much material for scientific analysis: the aim is simply to draw attention to God's Omnipotence.

    They must be mentioned however to give a realistic idea of the way the Quranic text described the organization of the Universe fourteen centuries ago. These references constitute a new fact of divine Revelation. The organization of the world is treated in neither the Gospels nor the Old Testament except for a few notions whose general inaccuracy we have already seen in the Biblical description of the Creation.

    The Quran however deals with this subject in depth. What it describes is important, but so is what it does not contain. It does not in fact provide an account of the theories prevalent at the time of the Revelation that deal with the organization of the celestial world, theories that science was later to show were inaccurate.

    An example of this will be given later. This negative consideration must however be pointed out.

    Mole Meaning on Body Based on Location

    This will be shown in the following paragraphs. The subject is man in general. These two verses refute the belief that the vault of the heavens was held up by pillars, the only things preventing the former from crushing the earth. It is known how the remoteness of celestial masses at great distance and in proportion to the magnitude of their mass itself constitutes the foundation of their equilibrium. The more remote the masses are, the weaker the force is that attracts one to the other. The nearer they are, the stronger the attraction is that one has to the other: this is true for the Moon, which is near to the Earth astronomically speaking and exercises an influence by laws of attraction on the position occupied by the waters of the sea, hence the phenomenon of the tides.

    If two celestial bodies come too close to one another, collision is inevitable. The fact that they are subjected to an order is the sine qua non for the absence of disturbances. The subjection of the Heavens to divine order is often referred to as well:. God is speaking to the Prophet. We have already seen how by 'seven heavens' what is meant is not 7, but an indefinite number of Heavens.

    In that are signs for people who reflect. And for you He subjected the night and the day. Here one verse completes another: the calculations referred to result in the regularity of the course described by the heavenly bodies in question, this is expressed by the word da'ib , the present participle of a verb whose original meaning was 'to work eagerly and assiduously at something'.

    Here it is given the meaning of 'to apply oneself to something with care in a perseverant, invariable manner, in accordance with set habits'. This is a reference to the curled form of the palm branch which, as it shrivels up, takes on the moon's crescent. This commentary will be completed later. Verily in this are signs for people who are wise. The practical angle from which this perfect celestial order is seen is underlined on account of its value as an aid to man's travel on earth and by sea, and to his calculation of time.

    This comment becomes clear when one bears in mind the fact that the Quran was originally a preaching addressed to men who only understood the simple language of their everyday lives. This explains the presence of the following reflections. We have detailed the signs for people who know. God created this in truth. He explains the signs in detail for people who know. This calls for some comment. Whereas the Bible calls the Sun and Moon 'lights', and merely adds to one the adjective 'greater' and to the other 'lesser', the Quran ascribes differences other than that of dimension to each respectively.

    Agreed, this is nothing more than a verbal distinction, but how was one to communicate to men at this time without confusing them, while at the same time expressing the notion that the Sun and Moon were not absolutely identical 'lights'? This translation would appear to be more correct than those given by others, where the two terms are inverted.

    The same author attributes to the substantive in question the meaning of 'light'. The difference between Sun and Moon will be made clearer by further quotes from the Quran. The blazing lamp is quite obviously the sun. Here the moon is defined as a body that gives light munir from the same root as nur the light applied to the Moon. The Sun however is compared to a torch siraj or a blazing wahhaj lamp. A man of Muhammad's time could easily distinguish between the Sun, a blazing heavenly body well known to the inhabitants of the desert, and the Moon, the body of the cool of the night.

    The comparisons found in the Quran on this subject are therefore quite normal. What is interesting to note here is the sober quality of the comparisons, and the absence in the text of the Quran of any elements of comparison that might have prevailed at the time and which in our day would appear as phantasmagorial. It is known that the Sun is a star that generates intense heat and light by its internal combustions, and that the Moon, which does not give of flight itself, and is an inert body on its external layers at least merely reflects the light received from the Sun.

    There is nothing in the text of the Quran that contradicts what we know today about these two celestial bodies. The Stars As we know, the stars are heavenly bodies like the Sun. They are the scene of various physical phenomena of which the easiest to observe is their generation of light. They are heavenly bodies that produce their own light. The word 'star' appears thirteen times in the Quran najm , plural nujum ; it comes from a root meaning to appear, to come into sight.

    The word designates a visible heavenly body without saying of what kind, i. To make it clear that the object so designated is a star, a qualifying phrase is added as in the following sura:. The evening star is qualified in the Quran by the word takib meaning 'that which pierces through something' here the night shadows. The same word is moreover used to designate shooting stars sura 37, verse 10 : the latter are the result of combustion.

    It is difficult to say whether these are referred to in the Quran with the same exact meaning that is given to the heavenly bodies in the present day. The planets do not have their own light. They revolve around the Sun, Earth being one of them. While one may presume that others exist elsewhere, the only ones known are those in the solar system. Three have been discovered in recent times: Uranus, Neptune and Pluto. The Quran would seem to designate these by the word kaukab plural kawakib without stating their number.

    Joseph's dream sum 12 refers to eleven of them, but the description is, by definition, an imaginary one. A good definition of the meaning of the word kaukab in the Quran Seems to have been given in a very famous verse. The eminently spiritual nature of its deeper meaning stands forth, and is moreover the subject of much debate among experts in exegesis.

    It is nevertheless of great interest to offer an account of the comparison it contains on the subject of the word that would seem to designate a 'planet'. The similitude of His light is as if there were a niche and within it a luminary. The luminary is in a glass.

    The glass is as if it were a planet glittering like a pearl. Here the subject is the projection of light onto a body that reflects it glass and gives it the glitter of a pearl, like a planet that is lit by the sun.

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    This is the only explanatory detail referring to this word to be found in the Quran. The word is quoted in other verses. In some of them it is difficult to distinguish which heavenly bodies are meant sura 6, verse 76; sura 82, verses In one verse however, when seen in the light of modern science, it would seem very much that these can only be the heavenly bodies that we know to be planets.

    In sura 37, verse 6, we see the following:. Is it possible that the expression in the Quran 'lowest heaven' means the 'solar system'?

    It is known that among the celestial elements nearest to us, there are no other permanent elements apart from the planets: the Sun is the only star in the system that bears its name. It is difficult to see what other heavenly bodies could be meant if not the planets. The translation given would therefore seem to be correct and the Quran to refer to the existence of the planets as defined in modern times. The Quran mentions the lowest heaven several times along with the heavenly bodies of which it is composed.

    The first among these would seem to be the planets, as we have just seen.