Astronomical phenomena may be counted among the earliest subjects to have invited curious human beings to contemplate them in the silence and solitude of the night. Many people mixed phenomena they could not understand with superstition. Alongside them, many Iranian scholars—as history attests—worked hard to reject or refute such superstitions. Iran can be regarded as one of the important historical centres of this science. One of astronomy's clearest expressions in Iran can be found in Iranian culture, particularly in the poetry of the country's great literary figures.
Examining their works shows that these scholars and poets, although sometimes accepting certain superstitions unquestioningly, also tried explicitly or implicitly to correct mistaken ideas. Among them were Abu Rayhan al-Biruni, Nasir al-Din al-Tusi, Zakariya al-Razi, and poets including Hafez, Saadi, Sanai, Khaqani, and Nizami.
Hafez incorporated astronomical ideas and imagery into his work in ways suggesting familiarity with the traditional science of hay'at (astronomy/cosmography), alongside his literary learning. The original article gives a series of examples. [source]
Rejecting astrology: In verses challenging fortune-telling, Hafez says, in effect, to ask one's own eyes what causes one's suffering rather than blaming fate or the stars; elsewhere he warns against attributing good and bad fortune to the influence of Venus and Saturn.
Measuring the Sun's altitude: A verse uses the language of taking the Sun's altitude—an operation traditionally performed with an astrolabe—as imagery for favourable fortune and enjoyment.
The guiding star: In the famous image of being lost on a dark night, Hafez calls upon a “star of guidance,” which the article identifies as very probably the Pole Star.
Conjunction of the Moon and Jupiter: Another verse refers to Jupiter and the Moon coming into conjunction, an event traditionally regarded as highly auspicious in astrological and astrolabe traditions.
The Pleiades: Hafez invokes the cluster historically called the “necklace of the Pleiades,” imagining heaven scattering that necklace over his verse.
Jupiter in Sagittarius and the Sun in Leo: The article says that an astronomical event during Hafez's lifetime was incorporated into a poem through imagery of Jupiter in Sagittarius and the Sun in Leo.
Recording dates through celestial positions: In earlier times, important events could be recorded by noting the positions of the Sun and stars among celestial constellations or by encoding a year through Abjad numerals. The article cites Hafez's verse on the death of Khwaja Qavam al-Din, referring to the year 750 AH and celestial positions involving Gemini and the Moon.
The Moon and Venus before dawn: Their striking appearance at dawn attracts early risers, and the article notes how Hafez incorporates Venus and the Moon into imagery of his dawn devotion and tears.
Lunar mansions: The article describes the traditional lunar mansions—the Moon's successive positions over its monthly cycle—and compares them with the Sun's twelve annual stations, citing a verse asking God, who brings Moon and Sun to their stations, to return the poet's moon-faced beloved.
Mizar/Alcor imagery: The article refers to a star in Ursa Major and the faint nearby star traditionally used to test sharp eyesight, explaining Hafez's imagery contrasting a faint star with a brilliant meteor.
Many other astronomical terms and names of constellations and stars appear in Hafez's poetry, including the Milky Way, Leo, Virgo, Arcturus, Lyra, Orion, Altair, Saturn, Jupiter, Venus, the Moon, and the Sun. The author argues that these examples use astronomical terminology accurately and largely apart from superstition, illustrating the place astronomy held in Persian literary culture.