Assessment of an Astrology Book Belonging to Vaqʿa-nüwīs Naʿīmā

• Published in: Cumhuriyet ilahiyat dergisi Vol. 28; no. 1; pp. 144 - 159
• Main Author: Okudan, Muhammet
• Format: Journal Article
• Language: English; Turkish
• Published: Sivas Cumhuriyet University, Faculty of Theology 01.06.2024
• Subjects: Archives & records; Astrology; Children; Islam; Natural sciences; Political discourse; Quran; Religious history; Research methodology; Time; Turkish history; Ottoman Empire
• ISSN: 2528-9861; 2528-987X
• DOI: 10.18505/cuid.1424366

From the early periods of Islam, Muslim scientists have been interested in astronomy for reasons such as calculating prayer times and determining the direction of the qibla. Although some scientists claim that Ilm-i Ahkām-i Nujūm is a part of astronomy, most thinkers have rejected this claim. However, because of the expression "ahkām" in it, many scholars have kept astrology apart from astronomy in the classification of sciences and have not considered it as one of the natural sciences. Although various astrological booklets were presented to the rulers of many Islamic states, the institution of chief astrologers was organized as an independent institution in the Ottoman Empire during the reign of Bāyezīd II. During this period, a committee consisting of the chief astrologer, second astrologer, and a group of astrologers was formed, and although it underwent some changes from time to time, the institution continued its existence until the Republic. This article aims to present information regarding the establishment of the chief astrologer institution within the Ottoman Empire, and to outline the subjects covered in astrological booklets as evidenced by a treatise on the provisions from 1712. The study was performed considering the documents uncovered within the Ottoman Archives of the General Directorate of State Archives. The research methodology employed archival and literature scanning techniques. One of the questions that the article seeks to answer is how this institution continued to exist in the Ottoman Empire even though it is emphasized in the Holy Quran and Hadith that the knowledge of the unseen belongs only to Allah. The article also delves into the responses of those involved in this field to these criticisms and highlights the issues addressed in the provisions. Some findings reached in the article are as follows: The main task of this institution is to determine prayer times, observe the Ramadan crescent, and determine the Ashraf time. Moreover, the astrological judgments also include information about the events that will occur within a year. Some sultans cared about carrying out their work in line with the information notes of the chief astrologer, and even requested astrologers from rulers in different geographies, while some did not care. Those who deal with this science were generally trained in a master-apprentice relationship. However, people from different professional groups emerged who were enthusiastic about this science, and although it was not their duty to do so, they prepared astrological pamphlets and presented them to the sultans. One of them is Chronicler Na'īmā Efendi. Na'īā, the first official Ottoman chronicler, held various administrative positions in the late 17th century and early 18th century. Historians who researched the period in which he was dismissed from office twice cited the provisions drawn up by Na'īmā as the reason for this. Na'īmā openly shared with the public the negativities he could detect in these provisions. This caused him to gain the hostility of the administrators of the period. The inferences he made caused him to be dismissed from various positions. However, Na'īmā continued to write judgments and used political language in the provisions he prepared for 1712 to return to the high bureaucracy. According to him, this is a science and dealing with this science is not against Islam. The information he provides is far from any claim. For example, he stated in his treatise that the sultan would healthily continue his life for a long time, that he could have one or two children in 1712, that there were signs of earthquakes and fires from the positions of the planets, but that the probability of those happening was low. What needs to be done for the state to regain its former power is also mentioned. One of the important issues he focuses on is the navy. To strengthen the navy, he suggested employing talented sailors with clean records and a sense of duty, and that those who threaten the property and lives of the people by committing piracy should be caught and punished. He emphasized the importance of assigning positions to qualified people in the state bureaucracy and wanted a highlevel position. Therefore, to regain the old glorious days, the bureaucrats appointed to the provinces must be selected from those competent in the job. Again, inspection is important to ensure and maintain stability. The control mechanism should be activated, those who show incompetence, those who commit corruption and those who oppress the public should be dismissed immediately. He recommended that the state should punish those involved in public order incidents and grant amnesty to those who had served their sentences and reformed to restore public trust. He focused on the internal reasons for the decline of the state, but did not focus on the external reasons. He also mentioned that positive sciences should be given importance. Although he did not dwell on the rapid progress of the West, with which the Ottoman Empire was in constant struggle, that is, on the external causes of regression, he emphasized the importance of positive sciences. Although this treatise is a treatise on provisions, it is similar to advice/lslahatnames in revealing the period's problems and offering solutions. However, no information has been found as to whether it was considered by the sultan of the period.