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Moon in Scorpio

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Moon in Scorpio refers to the Moon's placement in the sign of Scorpio or opposite its constellation. Jurists disagree on the precise meaning of Moon in Scorpio. According to jurists such as al-Shahid al-Thani and Muhammad Hasan al-Najafi, it refers to the Moon being in the sign of Scorpio (Burj), not the constellation (Surat) or the stations attributed to it; however, Tabataba'i Yazdi considers it to include both cases.

Regarding Moon in Scorpio and the influence of celestial conditions on earthly events, 'Allama Tabataba'i maintains that, rationally, such a thing is neither provable nor deniable, although the general principle of a connection between earthly events and the positions of celestial stars is acceptable. In his view, the narration of Imam al-Sadiq (a) in this regard is either interpreted as Taqiyya or implies that celestial conditions are preparatory factors (not causes) for specific earthly events. Jawadi Amuli considers the Moon in Scorpio influential in the events of human life.

Shi'a jurists, relying on a narration from Imam al-Sadiq (a), consider performing the marriage formula and traveling during the Moon in Scorpio to be reprehensible. However, they do not extend this Shar'i ruling to wedding celebrations. Al-Muhaqqiq al-Karaki, a prominent Shi'a jurist of the Safavid era, considered even Hajj travel to be reprehensible during this time.

Concept

Moon in Scorpio refers to the state in which the Moon is in the sign of Scorpio or opposite the constellation of Scorpio.[1] Scorpio is one of the twelve signs of the sky located in the Zodiac. The Zodiac is a belt through which the Sun, Moon, and planets pass from the perspective of an observer on Earth, and its middle circle is the path of the Sun's apparent annual motion. [2]

Moon in Scorpio is the placement of the Moon in the constellation of Scorpio.[3] The Moon revolves completely around the Earth once during a lunar month. This complete cycle is divided into twelve parts, with signs chosen for each, the first being Aries and the last Pisces. When the Moon, in its orbit around the Earth, reaches the sign of Scorpio, it is said that the Moon has entered Scorpio, and when it leaves the sign of Scorpio, it is said the Moon has exited Scorpio.[4] The entry and exit of the Moon in the sign of Scorpio take two and a half days, and this state occurs once every Lunar month.[5]

Moon in Scorpio in Islamic Jurisprudence

According to jurists such as al-Shahid al-Thani (d. 966/1559) and Sahib al-Jawahir (d. 1266/1850), the meaning of Moon in Scorpio is the sign of Scorpio, not the constellation and stations attributed to it.[6] As reported by Hasan Hasanzada Amuli, a Shi'a philosopher, jurists differ on the meaning of Moon in Scorpio as mentioned in the narration from Imam al-Sadiq (a). According to al-Shahid al-Thani in Sharh al-lum'a and Fadil al-Hindi in Kashf al-litham, Moon in Scorpio refers to its technical meaning among astronomers, where the Moon must be precisely in the sign of Scorpio. However, in the view of Sahib al-Jawahir, the intended meaning is the customary ('urfi) one, that is, the Moon’s position opposite the constellation of Scorpio in a way that can be observed with the naked eye.[7]

On the other hand, Tabataba'i Yazdi, in the book al-'Urwa al-wuthqa, considers the aforementioned narration to encompass both meanings. Hasanzada Amuli considers the view of the author of al-'Urwa to be in line with precaution[8] and states in the book Hizar wa yik kalima that the meaning of Moon in Scorpio in jurisprudential books is the conventional meaning among astronomers, and only the author of al-'Urwa has interpreted it absolutely.[9]

Proof or Denial of the Effect of Moon in Scorpio

It is said that the effect of the Moon in Scorpio is among the beliefs held by people;[10] as mentioned in Lughat-nama Dehkhoda, Moon in Scorpio means the Moon in the sign of Scorpio, considered inauspicious (nahs), leading people to refrain from undertaking tasks.[11]

In this regard, narrations[12] have been cited confirming the harmful effects of Moon in Scorpio, but there are also narrations[13] that forbid such beliefs.

Among the hadiths confirming such beliefs is a narration from Imam al-Sadiq (a), according to which anyone who travels or marries while the Moon is in Scorpio will not see goodness.[14]

Allama Tabataba'i believes that rationally, there is no evidence to prove or deny the auspiciousness or inauspiciousness of a specific time. Although narrations on this subject are numerous, most are weak because they are mursal or marfu'.[15] In his view, time itself cannot possess the quality of being inauspicious, and narrations implying such a meaning are either interpreted as Taqiyya or set aside.[16]

Regarding Moon in Scorpio and the influence of celestial conditions on earthly events, Allama Tabataba'i maintains that such a matter is neither rationally provable nor rationally deniable. However, he does not deny the principle of a connection between earthly events and celestial stars' positions.[17] According to him, the narration quoted from Imam al-Sadiq (a) might be interpreted as Taqiyya or imply that celestial conditions are preparatory factors (not causes) for specific events.[18]

According to Abd Allah Jawadi Amoli, the notion that a specific time is inherently inauspicious is incorrect. However, the prohibition in narrations against the marriage contract or traveling during the Moon in Scorpio is valid because universal events can influence human life.[19]

Shar'i Rulings

Rulings have been stated in Shi'a jurisprudence regarding Moon in Scorpio, including:

  • Citing Imam al-Sadiq (a)'s narration, Shi'a jurists have considered Marriage during Moon in Scorpio to be Makruh.[20] It is said that "marriage" in the narration refers to the marriage formula[21] and does not include the wedding celebration ceremony.[22]
  • Allama Majlisi in the book Hilyat al-muttaqin has considered intercourse during the Moon in Scorpio to be Makruh.[23]
  • Traveling during the Moon in Scorpio is Makruh; the reason for this ruling is also considered to be the narration of Imam al-Sadiq (a).[24] Al-Muhaqqiq al-Karaki, a prominent Shi'a jurist of the Safavid era, considered even Hajj travel to be Makruh during this time.[25]
  • Cupping (Hijama) on Wednesday, if the Moon is in the sign of Scorpio, is considered Makruh.[26]

On the website of Jami' al-Masa'il, affiliated with the office of Nasir Makarim Shirazi, it is stated that one can use Dua and Sadaqa to eliminate the ominous effect of the Moon in Scorpio.[27]

Notes

  1. ↑ "Qamar dar ʿaqrab chīst wa chi aḥkāmī dārad?", Khabaṛguzārī-yi Dāneshjū.
  2. ↑ Around the fifth century BC, Babylonian or Greek astronomers divided the Zodiac into twelve equal parts and named each a "sign" (Burj). Since stars were gathered in each sign, forming shapes resembling animals, the signs were named after those animals, such as Aries (Ram), Taurus (Bull), Cancer (Crab), and Scorpio (Scorpion). (Ḥasan-zāda Āmulī, Hazār wa yak kalima, 1381 Sh, vol. 6, pp. 20-21; "Rūzhā-yi qamar dar ʿaqrab dar sāl-i 1399 Sh", Muʾassisa-yi Taḥqīqāt wa Nashr-i Ahl al-Bayt (a).)Rūzhā-yi qamar dar ʿaqrab dar sāl-i 1399 Sh", Muʾassisa-yi Taḥqīqāt wa Nashr-i Ahl al-Bayt (a); "Qamar dar ʿaqrab chīst wa chi aḥkāmī dārad?", Khabaṛguzārī-yi Dāneshjū.
  3. ↑ "Ḥukm-i ʿaqd kardan dar zamān-i qamar dar ʿaqrab", Sāyt-i Jāmiʿ al-Masāʾil.
  4. ↑ "Qamar dar ʿaqrab chīst wa chi aḥkāmī dārad?", Khabaṛguzārī-yi Dāneshjū.
  5. ↑ "Dānistanīhā-yi qamar dar ʿaqrab", Khabaṛguzārī-yi Ḥawza.
  6. ↑ Shahīd al-Thānī, Masālik al-afhām, vol. 7, p. 21; Najafī, Jawāhir al-kalām, vol. 29, p. 41.
  7. ↑ Ḥasan-zāda Āmulī, Durūs maʿrifat al-waqt wa l-qibla, pp. 161–163.
  8. ↑ Ḥasan-zāda Āmulī, Durūs maʿrifat al-waqt wa l-qibla, pp. 161–163.
  9. ↑ Ḥasan-zāda Āmulī, Hazār wa yak kalima, vol. 6, p. 22.
  10. ↑ Akbarī, Khurāfahā wa wāqiʿīyyathā, p. 49.
  11. ↑ Dihkhudā, Lughat-nāma, vol. 2, p. 2561.
  12. ↑ Kulaynī, al-Kāfī, vol. 8, p. 275, ḥ. 416; Ṣadūq, Man lā yaḥḍuruhu al-faqīh, vol. 2, p. 267, ḥ. 2401.
  13. ↑ Nahj al-balāgha, Sermon 79, p. 105; Ibn Abī l-Ḥadīd, Sharḥ Nahj al-balāgha, vol. 19, p. 376.
  14. ↑ Kulaynī, al-Kāfī, vol. 8, p. 275, ḥ. 416; Ṣadūq, Man lā yaḥḍuruhu al-faqīh, vol. 2, p. 267, ḥ. 2401.
  15. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 19, pp. 71-72.
  16. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 19, p. 75.
  17. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 19, p. 75.
  18. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, vol. 19, p. 76.
  19. ↑ Jawādī Āmulī, Tafsīr-i tasnīm, vol. 15, pp. 518-519.
  20. ↑ See: Muḥaqqiq al-Ḥillī, Sharāʾiʿ al-Islām, vol. 2, p. 211; Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 4, p. 32 & vol. 12, p. 16; Shahīd al-Thānī, Masālik al-afhām, vol. 7, p. 21; Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 23, p. 39; Najafī, Jawāhir al-kalām, vol. 29, p. 41.
  21. ↑ Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 12, p. 16; Shahīd al-Thānī, Masālik al-afhām, vol. 7, p. 21.
  22. ↑ "Barguzārī-yi marāsim-i jashn-i ʿarūsī dar ayyām-i qamar dar ʿaqrab", Sāyt-i Jāmiʿ al-Masāʾil.
  23. ↑ Majlisī, Ḥilyat al-muttaqīn, pp. 124-125.
  24. ↑ Baḥrānī, al-Ḥadāʾiq al-nāḍira, vol. 14, p. 41; Ṭabāṭabāʾī, al-ʿUrwa al-wuthqā (Al-Muḥashshā), vol. 4, p. 326.
  25. ↑ Muḥaqqiq al-Karakī, Jāmiʿ al-maqāṣid, vol. 4, p. 32.
  26. ↑ Majlisī, Ḥilyat al-muttaqīn, p. 270.
  27. ↑ "Ḥukm-i ʿaqd kardan dar zamān-i qamar dar ʿaqrab", Sāyt-i Jāmiʿ al-Masāʾil.

References

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