مجله تاریخ علم
سال هفدهم شماره 1 (پیاپی 26، بهار و تابستان 1398)

Cosmology and the question of the ruling order of the universe are the subjects which the scholars of various sciences, including the wonders writings, have been addressing. The main question of this study is that how behaved wonders of creation, in terms of cosmology, and showing the order of the world? In this research, a descriptive - analytic method has been tried to obtain an accurate understanding of cosmology in the writing of marvels, in the first step, the world, cosmology and ʿAdjāʾib literature in Islamic civilization are addressed, then Components and elements of world knowledge in this texts are studied and analyzed.The results of the research show that Cosmology in the wonders of creation (ʿAdjāʾib Nāmah/Makhlūqāt) is a combination of different opinions, but the important thing is the issue of unity of origin, the continuity of the universe of creation and the flow of greatness and power of god (Allāh) in the creatures

Jāniwarnāma, written by Muḥammad Taqī Anṣārī Kāshānī, has been thought to reflect a Darwinian view of natural evolution. In a recent article Erfan Khosravi correctly argues that this attribution is not justifiable. However, he goes further and claims, that Jāniwarnāma does not presents any view of evolution at all. In this article, first the main sources of Jāniwarnāma will be introduced and then by considering its content, it will be argued that in many parts of the book an evolutionary process akin to views of Lamarck and his followers can readily be found

ʿAbdullāh ibn ʿAlī ibn Muḥammad Tabrīzī known as “Falak ʿAlā Tabrīzī”, the author of the late 7th and early 8th AH, had three educational books on Letter Writing and Accountancy (Istīfā) named Laṭāʾif Sharafī, Saʿādat-Nāmah and Qānūn al- Saʿādat. These three are of the oldest books on Accountancy (Istīfā) education ever known which unfortunately have not been scientifically and critically published yet. In this article, the biography of the author and the importance of his books in the art of Accountancy (Istīfā) are discussed. As a result, by comparing the books, we find it necessary to refer to all three of them in their critical edition and lexical studies of the terms contained therein.

Following the constitutional movement of Iran and the establishment of the National Assembly, a model of some of the achievements of Western civilization was of great interest. This modeling in the field of medical sciences, including the use of new drugs, public health and general health promotion, was considered by the Qajar government and educated people. However, the period of the formation of modern medicine in Iran is from 1300/1921 to 1320/1941 years. The modern medicine was reflected in the Iranian press, and medical institutions such as women’s and men’s clinics, public health centers, hospitals and faculty of medicine of the University of Tehran were formed. The present article tries to discuss the historical period with a descriptive-analytical method; the sources of this research are documents, press, memoirs and historical sources. Although there are articles and books on the history of contemporary Iranian medicine, but there is less research to reflect on the health of the country in the publications of this historical period

Baths have therapeutic functions in Iranian medicine.. This paper, using descriptive-analytical method and using authoritative sources, sought to answer the fundamental question of what therapeutic function of the bathroom was. The findings also suggest that baths have been used in two areas of prevention and treatment of the disease. What this research emphasizes is that the bath and its various methods improve the health of people. Baths are used to treat various illnesses including fever, gynecological diseases, eye diseases, stroke treatment, and so on. A look at the results of this study shows that Iranian physicians believed that the bathroom had a special place in the field of prevention and preservation of the balance of the womb as well as in the field of treatment

In Zoroastrian calendar which is a solar calendar, the days of a month are named after Ahuramazda and the other gods. A question that has often been raised in relation to units of time in ancient Iranian calendar is whether or not days were placed in units less than a thirty- day month, e.g. a unit of time like a week. The days of the month which were called after the gods in the Zoroastrian calendar, were placed in two groups of seven-day and eight-day units. Therefore, it can be assumed that there is a link between these classifications of days in that ancient calendar and the unit of time called week or it might be said that a week as a unit is based on the units in there. We now know that grouping days in weeks or longer/shorter periods of time existed in ancient civilizations. However, the question remains unanswered that whether there is a relationship between the groupings of the names of the gods and the units of time a month was divided into; and if there is such a relationship, what belief led theancient Iranians classify gods in such a manner

The astronomers used instruments from the first century BC to observe heavenly bodies. The most of them were used to determine the angle between the ecliptic and equator circles and to find the moment of the sun’s arrival to the equinoxes. Ptolemy mentions some names of the instruments such as the armillary, dioptra and triquetrum. With the biginning of the attention to astronomy in the Islamic era and the new observations for the examination of Ptolemy’s reports, we have received reports of the construction of the instruments, although most of the essays written by the Muslims related to the construction and application of Astrolabes. ʿAbd al-Raḥmān al-Khāzinī’s (fl. in 6th AH/12th AD century) Fī Ālāt al-ʿAjība is a small treatise in which al-Khāzinī describes the seven usual observation instruments of his era and the methods of their use and computations on the date which are derived from the observations. Currently, there are four manuscripts of this treatise available at the libraries of Majlis (in Iran), Sepahsalar School (in Iran), Manisa (in Turkey), and Istanbul University (in Turkey). In this article, we will give a brief report on this treatise and its surviving versions and the materials described therein