TARIKH-E ELM
Year:2020 | Volume:17 | Issue:2|Papers Count:9

The linear astrolabe was invented by Sharaf al-Dī n al-Ṭ ū sī (fl. c. 1180) and although several Arabic monographs on the subject have reached us, none have received sufficient scholarly attention. As a result, one of the most important features of Ṭ ū sī ’ s invention, the gnomonic application, remains unknown. Based on an analysis of all known monographs on the linear astrolabe, this paper will discuss the gnomonic application of the linear astrolabe, which is an alternative to the azimuth lines typical of the plane astrolabe. We will also consider the potential role of Ṭ ū sī ’ s pupil, Kamā l al-Dī n ibn Yū nus (d. 1242), in the improvement of this instrument. Finally, after surveying the available manuscript copies of the above-mentioned monographs, we present a full edition and translation of one such text and an edition and translation of one chapter, on the gnomonic application, from another text.

ʿ Ilm al-Mawā qī t (determination of the times) which used for determination the time of five prayers, finding the Qibla and sighting the cresent Moon was considered by Andulasian astronomers since the late of Almohad Caliphate and Banī Naṣ r era and we can see Muwaqqits, a professional astronomers associated with a religious institution whose primary responsibility was the regulation of the times of prayer, in the government apparatus. This article seeks to study the reasons why ʿ Ilm al-Mawā qī t has become more popular than other branches of astronomy in Andulasia? The findings of this research show that atleast three reasons have main role: the support of Almohad caliphs for the closeness of institution of religion and astronomy, the departure of other astronmers from Andulasia and the superiority of jurisprudential thought and jurists in Andulasia.

The purpose of the present study is to investigate the modification process of the official Solar Hijri Calendar of Iran in 1925. Before the Constitutional Revolution in Iran, various calendars, such as the Hijri Lunar calendar, were used. Consequently numerous problems, including the implementation of calendars, and there were many differences in the calendars, many problems with the mobility of the AH calendar months in economic transactions. The method of this research is descriptive-analytical and is based on archival documents. Following the appropriate answer to the main question of this research, what were the context, goals, and process of reforming the Solar Hijri Calendar and how it happened? One of the grounds for this reform, the general calculation law was adopted by the National Assembly of the Second National Assembly and was used in the calculations of the Hijri calendar. In other areas the cultural activity of the Kaveh newspaper was very effective. Seyyed Hassan Taqizadeh wrote articles about the necessity of reforming the calendar and using the Solar Hijri Calendar, until the fifth parliamentary term, Taqizadeh, a member of the parliament, proposed the change of names formonths. This idea was approved on 31. March 1925.

Urban dwellers, as Islamic literati suggest, delegate the task of protecting themselves to others. In this sense, Delegated Protection is to protect the city and its dwellers by any other agents rather than the protected people themselves. Among the various ways of such delegated protection, the less-known category of Urban Talismans was believed to be responsible for protecting the city from animal and pests, natural disasters and climate-related issued (apotropaic talismans), protecting public resources, human management in means of empathy among people and prevention of certain crimes, and the preservation of public buildings. These Talismans, functioning in an urban scope, which therefore can be called “ Urban Talismans” , were made in many forms, though usually in stone: two-and three-dimensional sculptures (sometimes carved on the floor or wall and sometimes built as freestanding monuments); minarets; and square buildings with certain properties.

In 1272 AH/ 1856 AD, during the reign Nā ṣ ir al-Dī n Shā h, Iran employed French counselors to train Iranian troops and introduce modern military knowledge and technology. During three years in Iran, French counselorsk did many activities and efforts to teach the military education as well as producing weapons to the Iranin students. They also wrote or translated some military books. In this article, these actions and results is examined based on historical sources such as books, archival documents and newspapers.

Alchemy in the modern age, ancient knowledge or heritage pseudo-science, is considered as obscure and full of mystery, whose venerability are based on procedures and guidelines for the emergence of chemistry. Doubtfulness in the originality of alchemy texts, the weaknesses and deficiency in the text-based research, and the prevailing prejudice in the historiography of science, provided less opportunity for the pursuit of the mysteries of alchemy from within it. Meanwhile, Muḥ ammad ibn Zakarī yya is lucky and preferable in some aspects: (1) Is known as the primitive natural scientist in the Islamic world; (2) The reality of his life and originality of some of his central works on this issue is not questioned; (3) The researchers' perception of these texts are consistent with the contemporary notion of in vitro and inferiority of the chemistry, then he is considered to be a chemist and different from the general alchemist. This essay, with a preliminary overview of the basic concepts of alchemy and its conceptual tradition, especially the two highways to its operational purpose (Tincture and Elixir), reveals the mystery of alchemy upon Rā zī 's narration and within all available his alchemy works, focusing on Sir al-ʾ Asrā r; and finally, criticizes the prevailing beliefs and suggestions.

The arrival of Darwin's theory in Iran goes back to the Naṣ ir al-Dī n Shah’ s era. Since then, there has been much opposition to Darwin's theory of evolution in Iran. These oppositions, though mostly from followers of religion, are not specific to them and are also found among intellectuals. In this article, while handing out six copies of the Second Pahlavi era in opposition to Darwin's theory of high school teaching by the Society for Social Reforms in Tehran's Section Five, the development of textbooks, according to the content of the documents, In my sixth year I have studied the natural discipline and shown that the disagreements arose from what was in the textbooks.

Ptolemy explains his planetary latitude hypothesis in the 13th book of Almagest and for the first time he forced to use inclined circles to explain the planetary movements in latitude. Before it, Ptolemy could explain all the anomalies of planetary movements with two dimensional models, but to explain the movements in latitude, they transform to three-dimensional objects. Although, in his another work, Planetary Hypotheses, Ptolemy considers the spheres to explain the movements of the planets but it seems that in this part of Almagest, due to the need of the hypothesis, he explains the solid orbs independently of Planetary Hypotheses.

Ibn Bā jja in relation to the four causes follows of Aristotle's theories, but he has used the logic and natural Shawq theory in explaining these causes. Ibn Bā jja expressed the four causes in term of Genus & Season and considered all of these causes as Essential Predicates. He proceeds to speak about another shawq which This Shawq, from his point of view, is the “ fifth Shawq” which refer to the “ intellectual existence” and the “ external existence” . This question ultimately leads to “ form” and its dual meaning: External form & intellectual form, in which Ibn Bā jja is influenced by Plato. Thus it became clear that Ibn Bā jja believed in the dual concepts of the form that in the present paper would be discussed in detail. Ibn bajjah also believes that there are the dual concepts of the form in Aristotle's theories, But Aristotle did not directly refer to the “ intelligible form” . According to the findings of this research, in Ibn bajjah's view, the reference to 'intelligible form' is quite obvious, which indicates he is influenced by Plato's thoughts.