In Sāsānian Iran Shortly after Ardashīr I founded the Sāsānian empire in AD 226,

In Sāsānian Iran Shortly after Ardashīr I founded the Sāsānian empire in AD 226, 

a substantial transmission of both Greek and Indian astrology to Iran took place. There were Pahlavi (Iranian language) translations of Dorotheus of Sidon, Vettius Valens, Hermes, and an Indian called (in the Arabic sources) Farmasp. Since the Pahlavi originals are all lost, these translations provided the only knowledge of the Sāsānian science. Genethlialogy in Iran was essentially an imitation of the Hellenistic (though without any philosophy), onto which were grafted some Indian features, such as the navamshas and a Shaivite interpretation of illustrations of the Greco-Egyptian deities of the decans. 

The most influential and characteristic innovation of the Sāsānian astrologers was the development of the theory of astrological history—that is, the writing of history, both past and future, on the basis of extensions of the techniques of the prorogator, the Lord of the Year, the planetary periods, and the continuous horoscopy employed in Hellenistic genethlialogy. This was done in conjunction with Zoroastrian millenarianism (the division of the finite duration of the material creation into 12 millennia). 

 In Islam Astrology entered Islamic civilization in the 8th and 9th centuries in three simultaneous streams—Hellenistic, Indian, and Sāsānian. Arabic translations from the Greek and Syriac represented the Hellenistic science, from Sanskrit the Indian version, and from Pahlavi the Sāsānian combination of the two. Through the work of Abū Maʿshar in the 9th century, Islamic astrology added to these influences the Harranian adaptation of the Neoplatonic definition of the mode of astral influences in terms of Aristotelian physics. Abū Maʿshar further elaborated Sāsānian astrological history and greatly expanded the number of lots that an astrologer had to take into consideration. 

Much attention was paid by the Muslims to catarchic and interrogatory astrology, but, under attack by the theologians for denying divine intervention in the world and man’s free will, astrology rapidly declined in its appeal to Muslim intellectuals after the Mongol invasions of the 13th century, though not before its influence had spread in India, the Latin West, and Byzantium. In Byzantium During the last upsurge of paganism in the 5th and 6th centuries AD, Byzantium (the Eastern Roman Empire) boasted a host of astrologers: Hephaestion, Julian of Laodicea, “Proclus,” Rhetorius, and John Lydus. Though their works are singularly unoriginal compilations, they remain the major sources for an understanding of earlier Hellenistic astrology.

 By the end of the 6th century, however, the general decline of the Byzantine Empire’s intellectual life and the strong opposition of the church had combined to virtually obliterate astrology, though some practice of reading celestial omens survived in Byzantium as it did in western Europe. The science was revived only in the late 8th century and the 9th century under the impact of translations from Syriac and Arabic. The period from about 800 to 1200 was the most propitious for Byzantine astrology, though nothing was essentially added to astrological theories or techniques. This period was rivaled only by a last flowering of astrology in the late 14th century, when John Abramius and his students revised the older astrological treatises in Greek to provide the Renaissance with vulgate texts.