جستجوی مقالات مرتبط با کلیدواژه « نجوم » در نشریات گروه « تاریخ »

During the Fatimid rule, Egypt was one of the important centers of intellectual sciences, including mathematics and astronomy, in Islamic civilization. Ismailiyyah's interpretative and qualitative view of mathematics and the science of numbers, which they considered to be the main element of wisdom and alchemy, were influential in the Fatimids' approach to the promotion of intellectual sciences. This article, which is organized based on descriptive and analytical approach, tries to answer the question of what course mathematics and astronomy education went through during more than two centuries of Fatimid rule in Egypt, while examining some of the elements of the educational system, including centers, content, and educational materials. ? The findings of the research show that during this period, the education of mathematics and astronomy was transferred from private circles to Fatimid educational centers such as Al-Azhar and Dar al-Alam, and the educational materials included the books of the Greeks as well as the outstanding works of mathematicians and astronomers of the East and West of the Islamic realm, which confirmed the exchange of knowledge and Thought is among the scientific centers of Islamic civilization.

Qāsim ʿAlī Qāʾinī is an Iranian astronomer and mathematician (? - alive in 1099 AH). His works have been left behind. A number of his treatises have been listed under the name of Astrolabe, which has completely different contents. In this article, while introducing a number of his works that are listed in the lists and the new works that were found, the differences and distinctions of the treatises that are recorded in the lists with the name of Astrolabe are stated. Qāʾinī was one of the students of Mullā Muḥammad Ḥusayn, the son of Mullā Muḥammad Bāqir Yazdī, and he learned the science of astrolabe from him. Qāʾinī was living in the reign of Shāh Sulaymān, the 8th king of the Safavid dynasty, and was alive in 1099 AH

One of the books in the field of astronomy and mathematics written in the 11th AH/17th AD century, during the Safavid era, is Tohfˉa Abbasiyya by Mirza Qazi b. Kashifuddin Mohammad Yazdi Ardakani. This book is still in manuscript form, and no research has been done about it. The purpose of this research is to introduce the manuscripts and study the book's scientific position in astronomy and the history of astronomy in the Safavid era.

Research Method /Approach: 

The research method is descriptive-analytics that gathers the manuscripts of Tohfˉa Abbasiyya book by referring to the libraries and lists written in the field of manuscripts and studies the content, and compares the copies.

Qazi Yazdi wrote the book Tohfˉa Abbasiyya in the introduction of an instrument, Maqalid al-Samawat va al-‘Arz (The reins of the heavens and the earth), which he made instead of Zaat al-Sha‘baatin (With two branches). The results revealed that there are five manuscripts of the book in Iran's libraries, which are very similar and almost complete, and only some pages of the Parliament copy are missing. All copies have nineteen illustrations that were precisely drawn with ruler, compass and geometrical tools; especially the Astan Quds Razavi library copy which has illustrated the astronomical positions with different colors. At least two copies were scripted in the author's era, although the scriber is unknown. In three chapters of the book Tohfˉa Abbasiyya, Qazi, while criticizing the Zaat al-Sha‘baatin system, which has been in use since the time of Ptolemy, has expressed the advantages of the Maqalid al-Samawat system. Then he presents and criticizes the ideas of great astronomers and mathematicians from Greece and the Islamic period to his own time, relying on their books.
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Maragheh Observatory was built as one of the most important observatories of the Islamic period in the seventh century AH during the Ilkhanid domination of Iran. Establishment of Maragheh Observatory as an educational and research center; Facilitated the gathering of scientists, the collection of credible scientific documents and books, the conduct of research in the open air, and the necessary facilities. The result is the presentation of the achievements and discoveries of this scientific center in the world of that day. The reputation of this scientific center attracted the attention of many lands to the point that some rulers wished to be able to establish such a center in their land. Now, considering the importance of this valuable collection in terms of the history of science in Iran and the world, the questions that need to be answered are what factors and roles played in the construction of the Maragheh Observatory as the most important scientific research and astronomical center of the Ilkhanate period.What was Khajeh Nasiral-DinTusi in this important matter? Also, how has the Maragheh Observatory functioned in spreading the achievements of astronomy in the Ilkhani era, which has become a model for the construction of other observatories? The present study intends to answer these questions using a descriptive-analytical method and relying on library resources. The research findings indicate that the Maragheh Observatory was in every sense scientific research and educational center. Like today's advanced academies, this unique scientific foundation had a very large space in a suitable place in Maragheh, which made this observatory known as the most important scientific research and astronomical center of the Ilkhanate period in the seventh century AH.

The present article entitled "the role of Khajeh Nasir al-Din Tusi in the development of mathematics and astronomy in the Islamic world" aimed to investigate Khajeh Nasir al-Din's influences on mathematics and astronomy. Maragheh observatory was once considered the most advanced scientific institution in the Eurasian world. His book al-Shakl al-qattā brought about a dramatic change in the field of mathematical sciences, especially geometry. By transforming three-dimensional into two-dimensional geometry, he was able to take fundamental steps in the field of mathematics. According to the findings, it can be said that the most important developments in astronomy before Copernicus was made by Khajeh Nasir. This study hypothesizes that Khajeh's serious criticisms of Greek mathematical and astronomical theories and therefore the emergence of new theories, became the basis for scientific developments in Europe.

"Symbol"is a collection of signs, indications, and words that denote a higher meaning and concept than its appearance. In other words, symbols are used to express concepts that roots of many of them can be found in the history of predecessors and myths. Artwork is one of the most suitable platforms for the emergence of the symbol. In the meantime,"pottery"is one of the most important art works in early Islamic centuries, which it contains many symbols among the"cows", and can be traced its implications in the myths of historical and Islamic periods. The aim of this study, semiotics of cow with regard to social conditions, religious and the idea and beliefs of the people of the early Islamic centuries through analysis of historical documents. Hence, following the semiotics of cow, the following question is raised: What is the origin of the cow symbol on the Neyshabur pottery? The research method is historical-analytical and based on library studies. In the process of research, we first began to collect statistical samples from museums, designing motifs with CorelDraw software; and in the following, library studies have been conducted to identify the subject matter of the cow in historical documents. The achievement of studying the cow symbol and its conception in the pottery of Neyshabur suggests that, considering the importance of cow in livelihoods of people in different historical periods and using of: meat, skin, milk, fats (for domestic heating and cooking) along with its efficiency in portage and plowing, can be imagen such icons as: power and strength, fertility and fecundity, which these symbols can be traced from prehistoric times to the aforementioned period in different artistic works and have common concepts. In addition to the above mentioned concept, other symbols, such as the combination of cattle with humans, the composition of cows with birds, are found in Neyshabur's pottery with astronomical and religious concepts and their origin is specific to Islamic beliefs.

Astronomy and its rules always have had a significant position in Iran history. One of the significant and main functions of astronomy was to inform about the future. Such a feature has made kings pay more attention to it. Among Safavid kings (907-1135), especially in Abbas the Great period (996-1038), astronomy had special importance. The main issue of the research is what effects had the astronomy and astronomers on Abbas the Great government?Based on historical data, findings of this study indicate that despite the conventional belief among researchers, Abbas the Great was not rationalist, rather had been extremely influenced by astronomers and astronomical rules from the beginning to the end of the kingdom. King’s trustworthy people were astronomers in martial, political, architectural, recreation affairs and the like and king avoided doing anything without their positive opinion. It seems that factors such as indoctrination, some correct predictions of astronomers, distrust in others and uncertain future of the government in general, have been effective in impressionability of Abbas the Great from astronomers and astronomical rules.

The status and importance of the qibla in the religious obligations of Muslims has placed locating qibla at the center of Muslim scholar’ attention. When Muslims arrived in Andalusia in 93 AH, one of their initial projects was the construction of the first mosque on the peninsula, which necessitated finding qibla in this land. Until the second half of the 3rd century AH, when mathematical methods and qibla-finding instruments were not yet common, qibla-locating, influenced by the popular astronomical knowledge of pre-Islamic Arabs, was determined by astronomical observations of sunrise and sunset.This study aims to investigate how qibla was located by Andalusian astronomers and jurists before the advent of mathematical methods. The paper discusses different ways of locating qibla in Andalusia, focusing on ancient Andalusian landmarks and ancient texts, along with an explanation of some recent European research. The findings suggest the divergence of viewpoints in the first qibla-finding methods in Andalusia so that their qibla –locating methods were not as precise as mathematical methods later adopted by astronomers.

One of the oldest beliefs throughout history is the belief in the existence of a supernatural power in cosmic bodies, including the planets and stars. Our ancestors believed that what happens in the heaven has a direct effect on the events on earth. For this reason, in determining the time of sitting, marriage, campaigning, migration, travel and cultivation, the time of building cities, employing people in important political affairs and so on, they explored the universe to manage the earthly affairs. This study intends to analyze the effects of the cosmic beliefs on the historical events of Iran in the second to seventh centuries (AH), using a descriptive-analytical approach. The results of this study show that the belief in the decisive effect of the supernatural on the terrestrial events has had practical and important effects on the history of Iran. The positive aspects were the growth and development of astronomy and its related sciences including mathematics and geometry, the construction of the observatories, the writing of valuable books in the field of astronomy and the compilation of the most accurate astronomical calendars. Belief in destiny, belief in the futility of deliberation and pragmatism, procrastination of the important affairs and the change in the natural course of the events could be mentioned as its negative consequences.

Archaeological evidence and the study of remains from prehistory to the Islamic era show that astronomy has been prevalent among ancient peoples for thousands of years. Astronomy made a great progress in the Islamic era and was used in both science and astrology. In the middle Islamic Period, the motifs used on pottery varied widely, so that the origins of pottery motifs on the one hand and the interpretation of its concepts on the other challenged scholars and has been caused disagreement and divisions between them, insofar one group refers to pre-Islamic influences especially the Sassanians and the other seeks to interpret it with the ideas of the community context in which these motifs were formed. The necessity of this research, therefore, is due to the vacuum felt by the authors in locating the purports of pottery motifs by an astronomical approach. The forgoing essay is rooted in questions such as "Should the origins of medieval pottery motifs be merely searched in the pre-Islamic era?", "How the constellations were reflected on the pottery motifs of this era?" The methodology of this paper is historical-analytical-comparative and based on and library studies. In the process of researching, we first done to gathering statistical samples from museums, drawing the motifs with CorelDraw software and matching the pottery designs with constellations and in the continuation of the research, library studies have been carried out to trace the semantic themes and meanings of historical documents. The achievement of a comparative study of pottery motifs with constellations showed that astronomy and constellation discussions formed part of the credence and beliefs of the medieval peoples that often incorporated with superstitions and supernatural beings. Therefore, some of the themes of pottery motifs can be attributed to superstitious beliefs of constellations.

Although manuscripts and lithographs of calendars are rare today and astronomical announces published and distributed during the Qajar period and remained safe and received by the researchers, are very rare, nevertheless fortunately an example of a prediction of the end of the First World War In 1296 AS/June 1917 AD is available to us. This undated announcement was published in the style of lithography and on brown paper with the fonts of Nastaliq and Nasakh scripts, and was foretold by a person named ʿAbd al-ʿAlī Najm al-Dawla Tihrānī in late autumn 1295 AS/December 1916 AD (About two years before the end of the WWI). Although this prediction is not correct, but this document leads to identify one of the most important families of astronomers, in the Qajar period, as well as ʿAbd al-ʿAlī Najm al-Dawla Tabrīzī (formerly: Najm al-Mamālik).

Scientific policy-makings and type of relations of rulers with each other are effective in development and transfer of knowledge and culture. Ottoman government usually was in peace with Timurid. This led to scientific and cultural relationships between both territories ruled by these two emperorships. This paper is focused on the role of Mullā Alī Qūshjī in transferring knowledge of astronomy and mathematics from Samarqand School to Ottoman schools. It will be shown that how Qūshjī, after collapsing school and Samarqand observatory after the death of its founder, i.e. Ulugh Beg, transferred a huge volume of scientific information to Ottoman country, up to the pint that its impacts were seen even at early of era of European scientific revolution. Qūshjī’s effectiveness is not only noticeable in transferring knowledge of mathematics and astronomy, but also in forming new scientific schools in Ottoman territory. Also, we will see that how collapsing a scientific school causes development of new scientific schools in another territory.

Mathematical geography is part of astronomical works in which is described the habited world, its division based on geographical latitudes and the way the sky appears in different latitudes. The last chapter of the Book I and the whole of the Book II of Almagest are devoted to mathematical geography based on mathematical computation and spherical geometry. In astronomical works of the Islamic period, in both Astronomical tables (Zījes) and cosmological works (Hayʾa books), one can find this subject in a separate part entitled “Hayʾa al-ʾArḍ”. The main difference between these two groups of texts is that Zījes are similar to Almagest whereas Hayʾa works are free from geometric demonstrations and examples. This paper investigates mathematical geography based on the first astronomical works in Islamic period written between 3rd to 5th centuries AH

This paper deals with three main effects of Avicenna on the Islamic Astronomy. First, he, methodologically, made a remarkable distinct between Astronomy, as a proofed and mathematical science, and Astrology, as a conjectural knowledge, and hence, he made a principal separation between Astronomy and Astrology, while these two assumed to be permanently as a united whole throughout the Babylonian, Greek, and Hellenistic periods. Second, his defense of the Aristotelian philosophy against the experimental doubts of Bīrūnī. Third, the effect of his peripatetic ideas on the astronomical activities in the first period of Maragha observatory, namely, the scientific circle established by Nasīr al-Dīn al-Tūsī. These effects bear some positive and negative consequences on Astronomy; the first may be assumed as a step to forward, while the two latter ones diminished the power of Astronomy as an experiential science and made it unable to change the customary, dominant ideas of the natural philosophy, or, in some places, reduced it as a purely geometrical science.

The greater part of Spain, or Andalusia, was part of the Muslim World for 800 years. The prosperity and spread of Islamic culture and civilization in Spain had turned this land into one of the most brilliant scientific centers of the world that shone brightly all over Europe. Contrary to some other Islamic regions such as Maghrib al-Aghsa, or the Distant West, Andalusia was not inclined to isolate itself from the central parts of the Muslim World. After the reinforcement of their rule, the rulers of Andalusia did their best to join their culture and civilization with the scientific traditions of the Muslim East the result of which was the spread of knowledge and science in Spain, in particular since the 4th century A.H. onward. This paper deals with a number of scientific progresses and activities of Spanish Muslims in astronomy, mathematics, botany and medicine shedding light on their share in the advancement and spread of these sciences throughout the Muslim World and elsewhere.