traži malo ozbiljniju literaturu od nekih piskaranja, čak i na vikipediji ima nešto o muslimanskom doprinosu istraživanja svemira
Geocentrism and Islamic astronomy[edit]
Main articles: Maragheh observatory, Astronomy in medieval Islam and Islamic cosmology
Muslim astronomers accepted the Ptolemaic system and the geocentric model,[7] but by the 10th century texts appeared regularly whose subject matter was doubts concerning Ptolemy (shukūk).[8] Several Muslim scholars questioned the Earth's apparent immobility[9][10] and centrality within the universe.[11] Some Muslim astronomers believed that the Earth rotates around its axis, such as Abu Sa'id al-Sijzi (d. circa 1020).[12][13] According to al-Biruni, Sijzi invented an astrolabe called al-zūraqī based on a belief held by some of his contemporaries "that the motion we see is due to the Earth's movement and not to that of the sky."[13][14] The prevalence of this view is further confirmed by a reference from the 13th century which states:
According to the geometers [or engineers] (muhandisīn), the earth is in constant circular motion, and what appears to be the motion of the heavens is actually due to the motion of the earth and not the stars.[13]
Early in the 11th century Alhazen wrote a scathing critique of Ptolemy's model in his Doubts on Ptolemy (c. 1028), which some have interpreted to imply he was criticizing Ptolemy's geocentrism,[15] but most agree that he was actually criticizing the details of Ptolemy's model rather than his geocentrism.[16]
In the 12th century, Arzachel departed from the ancient Greek idea of uniform circular motions by hypothesizing that the planet Mercury moves in an elliptic orbit,[17][18] while Alpetragius proposed a planetary model that abandoned the equant, epicycle and eccentric mechanisms,[19] though this resulted in a system that was mathematically less accurate.[20] Fakhr al-Din al-Razi (1149–1209), in dealing with his conception of physics and the physical world in his Matalib, rejects the Aristotelian and Avicennian notion of the Earth's centrality within the universe, but instead argues that there are "a thousand thousand worlds (alfa alfi 'awalim) beyond this world such that each one of those worlds be bigger and more massive than this world as well as having the like of what this world has." To support his theological argument, he cites the Qur'anic verse, "All praise belongs to God, Lord of the Worlds," emphasizing the term "Worlds."[11]
The "Maragha Revolution" refers to the Maragha school's revolution against Ptolemaic astronomy. The "Maragha school" was an astronomical tradition beginning in the Maragha observatory and continuing with astronomers from the Damascus mosque and Samarkand observatory. Like their Andalusian predecessors, the Maragha astronomers attempted to solve the equant problem (the circle around whose circumference a planet or the center of an epicycle was conceived to move uniformly) and produce alternative configurations to the Ptolemaic model without abandoning geocentrism. They were more successful than their Andalusian predecessors in producing non-Ptolemaic configurations which eliminated the equant and eccentrics, were more accurate than the Ptolemaic model in numerically predicting planetary positions, and were in better agreement with empirical observations.[21] The most important of the Maragha astronomers included Mo'ayyeduddin Urdi (d. 1266), Nasīr al-Dīn al-Tūsī (1201–1274), Qutb al-Din al-Shirazi (1236–1311), Ibn al-Shatir (1304–1375), Ali Qushji (c. 1474), Al-Birjandi (d. 1525), and Shams al-Din al-Khafri (d. 1550).[22] Ibn al-Shatir, the Damascene astronomer (1304–1375 AD) working at the Umayyad Mosque, wrote a major book entitled Kitab Nihayat al-Sul fi Tashih al-Usul (A Final Inquiry Concerning the Rectification of Planetary Theory) on a theory which departs largely from the Ptolemaic system known at that time. In his book, Ibn al-Shatir, an Arab astronomer of the fourteenth century, E. S. Kennedy wrote "what is of most interest, however, is that Ibn al-Shatir's lunar theory, except for trivial differences in parameters, is identical with that of Copernicus (1473–1543 AD)." The discovery that the models of Ibn al-Shatir are mathematically identical to those of Copernicus suggests the possible transmission of these models to Europe.[23] At the Maragha and Samarkand observatories, the Earth's rotation was discussed by al-Tusi and Ali Qushji (b. 1403); the arguments and evidence they used resemble those used by Copernicus to support the Earth's motion.[9][10]
However, the Maragha school never made the paradigm shift to heliocentrism.[24] The influence of the Maragha school on Copernicus remains speculative, since there is no documentary evidence to prove it. The possibility that Copernicus independently developed the Tusi couple remains open, since no researcher has yet demonstrated that he knew about Tusi's work or that of the Maragha school.[24][25]
http://en.wikipedia.org/wiki/Geocentric ... te_note-69
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