University of Tehran PressJournal for the History of Science1735-057319220220121Two Lessons I Learned from Roshdi RashedTwo Lessons I Learned from Roshdi Rashed2752848545910.22059/jihs.2022.85459FASiavashShahshahaniProfessor, Sharif University of TechnologyJournal Article20220110Roshdi Rahed’s research into the history of science during the medieval Islamic period displays not only detailed insight into the methods and practices of the mathematicians of the period, but also a commanding knowledge of the evolution of mathematics before and after this era. His investigations leave little doubt that radical paradigmatic progress took place in mathematics during this period that paved the way for the developments in Europe beginning in the 14<sup>th</sup> and especially during the 16<sup>th</sup> century. We intend to show that Roshdi Rashed’s work casts serious doubt on the following three popular assumptions of Western historiography of the medieval Islamic period mathematics. One, that the main role of mathematicians of that epoch was the preservation of Greek mathematics and its transfer to Europe with little or no innovation. Two, that the mathematics of antiquity manifested a decidedly `European character.’ And third, that the mathematics of the Renaissance was a direct continuation of the traditions of Greek and Alexandrian mathematics.Roshdi Rahed’s research into the history of science during the medieval Islamic period displays not only detailed insight into the methods and practices of the mathematicians of the period, but also a commanding knowledge of the evolution of mathematics before and after this era. His investigations leave little doubt that radical paradigmatic progress took place in mathematics during this period that paved the way for the developments in Europe beginning in the 14<sup>th</sup> and especially during the 16<sup>th</sup> century. We intend to show that Roshdi Rashed’s work casts serious doubt on the following three popular assumptions of Western historiography of the medieval Islamic period mathematics. One, that the main role of mathematicians of that epoch was the preservation of Greek mathematics and its transfer to Europe with little or no innovation. Two, that the mathematics of antiquity manifested a decidedly `European character.’ And third, that the mathematics of the Renaissance was a direct continuation of the traditions of Greek and Alexandrian mathematics.https://jihs.ut.ac.ir/article_85459_04d28881b3b3bbe8c5e43872c2780a5a.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Darwin's theory in the first Pahlavi era:
A report on the first articles of Farhang magazine at the beginning of the first Pahlavi periodDarwin's theory in the first Pahlavi era:
A report on the first articles of Farhang magazine at the beginning of the first Pahlavi period2853288693810.22059/jihs.2022.337368.371665FAMohammadMasoumiPIOJournal Article20220114Darwin's name was heard from the time of Nasser al-Din Shah Qajar through the publication of the treatise The Truth about the Neicheri Sect and an Explanation of the Neicheris in Iran. After that, in different historical periods, his evolutionary thoughts and views were reflected in ups and downs in Iran. Iranian leftist parties, formed in the late Qajar period under the influence of the Ottoman Turks in Iran, played a significant role in shaping evolutionary literature.A review of the press published in this period shows that part of the word processing of Iranians was also through these parties. Access to non-Persian documents and books by people active in left-wing parties provided a more basic account of scientific theories, including Darwin's. This issue becomes even more important when we consider that the main sources that have been the main reference for the reflection of scientific views in this period are Arabic sources. It is natural that in Arabic sources, both the literature of the discussion and the type of word choices are different from such sources, and this point is also known from the review of articles.I think that after the various narratives of Darwin's theory that existed in Iran until the late Qajar period, these articles, translated from non-Arabic sources, show that Iranian intellectuals were familiar with Darwin's ideas and tried to refine their understanding of them to a great extent. Since access to documents and their editing and republishing are important in completing the historical program of science in Iran and how Iranians face new ideas, they have edited and explained the same series of articles that were published from 1305 to 1307.<br />In this article, while explaining the Culture Population of Rasht, which had activities and leftist tendencies in Gilan from 1298 to 1310, I try to give the first scholarly account of Darwin's view according to the magazine Farhang, which was published by him.<br />Since access to documents and editing and republishing them is important in completing the historical program of science in Iran and how Iranians are confronted with new ideas, I have quoted the same series of articles that were published from 1305 to 1307.Darwin's name was heard from the time of Nasser al-Din Shah Qajar through the publication of the treatise The Truth about the Neicheri Sect and an Explanation of the Neicheris in Iran. After that, in different historical periods, his evolutionary thoughts and views were reflected in ups and downs in Iran. Iranian leftist parties, formed in the late Qajar period under the influence of the Ottoman Turks in Iran, played a significant role in shaping evolutionary literature.A review of the press published in this period shows that part of the word processing of Iranians was also through these parties. Access to non-Persian documents and books by people active in left-wing parties provided a more basic account of scientific theories, including Darwin's. This issue becomes even more important when we consider that the main sources that have been the main reference for the reflection of scientific views in this period are Arabic sources. It is natural that in Arabic sources, both the literature of the discussion and the type of word choices are different from such sources, and this point is also known from the review of articles.I think that after the various narratives of Darwin's theory that existed in Iran until the late Qajar period, these articles, translated from non-Arabic sources, show that Iranian intellectuals were familiar with Darwin's ideas and tried to refine their understanding of them to a great extent. Since access to documents and their editing and republishing are important in completing the historical program of science in Iran and how Iranians face new ideas, they have edited and explained the same series of articles that were published from 1305 to 1307.<br />In this article, while explaining the Culture Population of Rasht, which had activities and leftist tendencies in Gilan from 1298 to 1310, I try to give the first scholarly account of Darwin's view according to the magazine Farhang, which was published by him.<br />Since access to documents and editing and republishing them is important in completing the historical program of science in Iran and how Iranians are confronted with new ideas, I have quoted the same series of articles that were published from 1305 to 1307.https://jihs.ut.ac.ir/article_86938_bfb017724a80efdd9dd385c55a0d99c8.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Iranians' exposure to new technologies in the United States and their results Based on Press and Unpublished Documents (Case study of telegraph and telephone)Iranians' exposure to new technologies in the United States and their results Based on Press and Unpublished Documents (Case study of telegraph and telephone)3293538693910.22059/jihs.2022.338467.371668FAFereshtehJahaniPhD in History of Iran, Payame Noor University of TehranJournal Article20220202Iranians became acquainted with Western American civilization and culture during the Qajar period. During this period, the United States was able to make great strides, especially in the field of communication technology, and astonished the world, especially Iranians. In this regard, Iranian thinkers began to analyze American inventions in the field of technologies such as telegraph and telephone and how they were developed. The increase in information and awareness of the astonishing achievements of the Americans and the subconscious comparison between the situation in Iran and this country raised many questions about the causes of the huge rift between the two countries. In this article with a historical approach and relying on the press and unpublished documents tries to examine how progressives are exposed to new American technologies such as telegraph and telephone, and to answer the question of whether Iranians awareness of US communications achievements had any consequences or not? The findings of the study hypothesize that intellectuals, especially from the Nasseri period, have reflected the most knowledge about American changes in the field of communication and suggested the idea of benefiting from these advances. Following these reports, Iranian political representatives in Washington and government officials, on the one hand, sought to attend American technology conferences and employing telegraph advisers from the country and on the other hand, they took important steps to learn about the achievements of the United States in the field of telegraph and telephone through modeling, concluding contracts, and sending students to this countryIranians became acquainted with Western American civilization and culture during the Qajar period. During this period, the United States was able to make great strides, especially in the field of communication technology, and astonished the world, especially Iranians. In this regard, Iranian thinkers began to analyze American inventions in the field of technologies such as telegraph and telephone and how they were developed. The increase in information and awareness of the astonishing achievements of the Americans and the subconscious comparison between the situation in Iran and this country raised many questions about the causes of the huge rift between the two countries. In this article with a historical approach and relying on the press and unpublished documents tries to examine how progressives are exposed to new American technologies such as telegraph and telephone, and to answer the question of whether Iranians awareness of US communications achievements had any consequences or not? The findings of the study hypothesize that intellectuals, especially from the Nasseri period, have reflected the most knowledge about American changes in the field of communication and suggested the idea of benefiting from these advances. Following these reports, Iranian political representatives in Washington and government officials, on the one hand, sought to attend American technology conferences and employing telegraph advisers from the country and on the other hand, they took important steps to learn about the achievements of the United States in the field of telegraph and telephone through modeling, concluding contracts, and sending students to this countryhttps://jihs.ut.ac.ir/article_86939_b8f38a00e030bfd31313fc7c663f2b88.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Conversation between theory and practice in the tenth century CE.Conversation between theory and practice in the tenth century CE.3553758694010.22059/jihs.2022.337932.371666FAJafarTaheriFerdowsi University Of MashhadJournal Article20220124The purpose of this article is to review the role and contribution of mathematicians and geometrical texts in Islamic art and architecture. The main claim is that the role of mathematicians such as Abu’l-Wafā Būzjānī and his treatise on the <em>Geometrical Constructions</em> should be addressed and analyzed in the rational-scientific space and social context of science in the tenth century CE. It seems that the unwritten and influential conversation between theory and practice has been overshadowed by a few architectural mathematical texts in the century. In this study, based on the history of mentality, a historical interpretation of the relationship between the two fields of mathematics and architecture as well as mathematicians and artisans is addressed. Based on historical evidence, artisans promoted their scientific mindset and mathematical knowledge through conversation and discussion with philosophers and mathematicians in the public meetings of science. From this perspective, regardless of the extent to which artisans use the treatise, it should be considered as a symbol of the efforts of scholars to bring philosophy and mathematics (geometry) to the public sphere.The purpose of this article is to review the role and contribution of mathematicians and geometrical texts in Islamic art and architecture. The main claim is that the role of mathematicians such as Abu’l-Wafā Būzjānī and his treatise on the <em>Geometrical Constructions</em> should be addressed and analyzed in the rational-scientific space and social context of science in the tenth century CE. It seems that the unwritten and influential conversation between theory and practice has been overshadowed by a few architectural mathematical texts in the century. In this study, based on the history of mentality, a historical interpretation of the relationship between the two fields of mathematics and architecture as well as mathematicians and artisans is addressed. Based on historical evidence, artisans promoted their scientific mindset and mathematical knowledge through conversation and discussion with philosophers and mathematicians in the public meetings of science. From this perspective, regardless of the extent to which artisans use the treatise, it should be considered as a symbol of the efforts of scholars to bring philosophy and mathematics (geometry) to the public sphere.https://jihs.ut.ac.ir/article_86940_97ffdee21c6a3999ce5de65cbdb18e3e.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Comparative study of the image of catapult war tools in the manuscript of the Ilkhanid Jami ʿ al-tawārīkh with the scientific mechanism of tools in scientific sourcesComparative study of the image of catapult war tools in the manuscript of the Ilkhanid Jami ʿ al-tawārīkh with the scientific mechanism of tools in scientific sources3774128716710.22059/jihs.2022.337238.371664FASeyed RezaHosseini1Assistant Professor, Faculty of Art, Shahed University, Tehran, Iran.SaharZekavatPhD student of Comparative and analytical history of Islamic art, Faculty of Art, Shahed University, Tehran, Iran.0000-0001-7488-6527Journal Article20220111The catapult is a weapon of war that was widely used in the early Islamic period and before the invention of the cannon. In pictures from the manuscript of the Ilkhanid Jamiʿ al-tawārīkh, images of this weapon were illustrated in various scenes. Therefore, identifying the representation, visual quality, and image of catapult tools in the paintings of the manuscript of the Ilkhanid Jamiʿ al-tawārīkh and also recognizing the degree of adherence of the paintings of Jamiʿ al-tawārīkh manuscript to scientific principles in illustrating catapult tools and the arrangements adopted by painters has been done. In this regard, research questions are: 1- How is the image of the catapult tool represented and illustrated in the paintings of the Ilkhanid Jamiʿ al-tawārīkh manuscript? 2. What is the visual quality of the catapult in the paintings of the Jamiʿ al-tawārīkh manuscript? 3- To what extent have the paintings of Jamiʿ al-tawārīkh manuscript adhered to scientific principles? This research has been done in a descriptive-analytical method with a comparative approach and using documentary sources and libraries the Case Studies include 5 paintings of the Ilkhanid Jamiʿ al-tawārīkh manuscript, which have been selected in a non-probabilistic and purposeful manner and these cases have been compared with two examples of images from scientific sources, namely the book of weapons and killing tools by Ehsan Hindi and the book of Al-Aniq Fi Al-Manajniq by Ibn Arnbagha Al-Zardkash and the method of analyzing the images is qualitative. In this comparison, the images of catapults illustrated in the paintings of the Ilkhanid Jamiʿ al-tawārīkh manuscript are analyzed based on the scientific mechanism of this weapon and the degree of adherence of the illustrated samples to the scientific structure of the instrument has been measured. Also, the results of the research show that the painters did not have complete and accurate knowledge of the scientific mechanism of the catapult tool and have merely illustrated its appearance also, the study of the samples shows that all the samples are illustrated based on catapults of Arabic or Persian and Turkish type and Roman or Farangi and Soltani types are not seen among the samples.The catapult is a weapon of war that was widely used in the early Islamic period and before the invention of the cannon. In pictures from the manuscript of the Ilkhanid Jamiʿ al-tawārīkh, images of this weapon were illustrated in various scenes. Therefore, identifying the representation, visual quality, and image of catapult tools in the paintings of the manuscript of the Ilkhanid Jamiʿ al-tawārīkh and also recognizing the degree of adherence of the paintings of Jamiʿ al-tawārīkh manuscript to scientific principles in illustrating catapult tools and the arrangements adopted by painters has been done. In this regard, research questions are: 1- How is the image of the catapult tool represented and illustrated in the paintings of the Ilkhanid Jamiʿ al-tawārīkh manuscript? 2. What is the visual quality of the catapult in the paintings of the Jamiʿ al-tawārīkh manuscript? 3- To what extent have the paintings of Jamiʿ al-tawārīkh manuscript adhered to scientific principles? This research has been done in a descriptive-analytical method with a comparative approach and using documentary sources and libraries the Case Studies include 5 paintings of the Ilkhanid Jamiʿ al-tawārīkh manuscript, which have been selected in a non-probabilistic and purposeful manner and these cases have been compared with two examples of images from scientific sources, namely the book of weapons and killing tools by Ehsan Hindi and the book of Al-Aniq Fi Al-Manajniq by Ibn Arnbagha Al-Zardkash and the method of analyzing the images is qualitative. In this comparison, the images of catapults illustrated in the paintings of the Ilkhanid Jamiʿ al-tawārīkh manuscript are analyzed based on the scientific mechanism of this weapon and the degree of adherence of the illustrated samples to the scientific structure of the instrument has been measured. Also, the results of the research show that the painters did not have complete and accurate knowledge of the scientific mechanism of the catapult tool and have merely illustrated its appearance also, the study of the samples shows that all the samples are illustrated based on catapults of Arabic or Persian and Turkish type and Roman or Farangi and Soltani types are not seen among the samples.https://jihs.ut.ac.ir/article_87167_5c4034965599fa0ad2fe9ffc8069b28b.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121A look at the metaphysics of "social construction" relation and its relevance to philosophical naturalismA look at the metaphysics of "social construction" relation and its relevance to philosophical naturalism4134378716810.22059/jihs.2022.340878.371674FAHosseinSheykhrezaeeNational Research Institute for Science PolicyJournal Article20220327The term "social construction" is used in a wide range of fields, from the humanities and social sciences to the natural sciences. There is talk today of the social construction of many entities and representations. Items like emotions, gender, race, sexual orientation, mental illness, a variety of technologies, subatomic particles, physical facts, truth, scientific theories, and more are just some of the candidates whose social construction has been discussed. It is difficult, if not impossible, to find common ground between the various uses of the term "social construction" and, consequently, to provide a comprehensive definition of it. Social constructionism is a theory according to which many aspects of reality and our knowledge about it are constructed through interpersonal and social interactions. Although in recent years all kinds of identities and representations have been considered constructed by society, relatively little research has been done on its metaphysical nature and its relevance on other metaphysical relations. The first purpose of this paper is to clarify the concept and to review four different accounts of the metaphysics of this relation. Each of these reports is evaluated in terms of metaphysical adequacy to determine whether it is consistent with what users have in mind with the concept of social construction. In the final part of the article, after giving a definition of philosophical naturalism, it is examined whether a naturalized report of social construction can be given or not. It has been argued that if we consider representations as the subject of social construction, it will not conflict with naturalism. But if we consider the world as its subject, only one formulation of ontological constructivism is incompatible with metaphysical naturalism. But with regard to other formulations, we have to wait whether concepts like emergence and causal closure will be accepted in the empirical sciences. There is currently no a priori / philosophical evidence for a conflict between these versions of ontological constructivism and philosophical naturalism.The term "social construction" is used in a wide range of fields, from the humanities and social sciences to the natural sciences. There is talk today of the social construction of many entities and representations. Items like emotions, gender, race, sexual orientation, mental illness, a variety of technologies, subatomic particles, physical facts, truth, scientific theories, and more are just some of the candidates whose social construction has been discussed. It is difficult, if not impossible, to find common ground between the various uses of the term "social construction" and, consequently, to provide a comprehensive definition of it. Social constructionism is a theory according to which many aspects of reality and our knowledge about it are constructed through interpersonal and social interactions. Although in recent years all kinds of identities and representations have been considered constructed by society, relatively little research has been done on its metaphysical nature and its relevance on other metaphysical relations. The first purpose of this paper is to clarify the concept and to review four different accounts of the metaphysics of this relation. Each of these reports is evaluated in terms of metaphysical adequacy to determine whether it is consistent with what users have in mind with the concept of social construction. In the final part of the article, after giving a definition of philosophical naturalism, it is examined whether a naturalized report of social construction can be given or not. It has been argued that if we consider representations as the subject of social construction, it will not conflict with naturalism. But if we consider the world as its subject, only one formulation of ontological constructivism is incompatible with metaphysical naturalism. But with regard to other formulations, we have to wait whether concepts like emergence and causal closure will be accepted in the empirical sciences. There is currently no a priori / philosophical evidence for a conflict between these versions of ontological constructivism and philosophical naturalism.https://jihs.ut.ac.ir/article_87168_3801c0d6c05061622aa5a81963da99d4.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121The origin of Perseus constellation iconography in Sovar al-kavakeb of Abd al-Rahman SufiThe origin of Perseus constellation iconography in Sovar al-kavakeb of Abd al-Rahman Sufi4394648746710.22059/jihs.2022.339254.371669FAMehnoushGhafourianUniversity of Tehran Kish International CampusYaqubAzhandCampus, Faculty of Visual Arts, University of Tehran, TehranHasanBolkhariCampus, Faculty of Visual Arts, University of Tehran, Tehran, Iran.Journal Article20220216<br />The Sovar al-kavakeb of Abd al-Rahman Sufi is one of the most significant Arabic treatises on astronomy of the Islamic era. Written in the middle of the fourth century AH, this work contains an extensive list of stars in a stellar table for 48 constellations12 constellations belong to the zodiac, 21 constellations belong to the northern forms and 15 constellations belong to the southern forms., which are inspired by Almagest of Ptolemy. Sovar al-kavakeb has had considerable influence on the history of astronomy and has been copied and illustrated by many scientists and enthusiasts in different eras. The aim of this article is to investigate the criteria for illustrating the Perseus constellation in Sovar-al-kavakeb. To achieve this goal, the form and the content of the Perseus constellation in previous resources have been studied and analyzed based on the comparative method. This study is an attempt to find the similarities and differences in the image of the Perseus constellation in accordance with the original text and to obtain the criteria of its form and content. The findings reveal that the scientific illustration of Perseus was according to the descriptions of Perseus constellation in Almagest as the main source and in terms of form and content, it was influenced by the images and descriptions of star Mars in the works earlier than Sovar al-kavakeb. The methodology of this research is descriptive-comparative, and the information about the mythological background and the effective patterns on the formation of images of Perseus constellation at different times and places has been gathered based on a case study. The correspondence between Perseus constellation and some myths in the East and West has been accomplished by analyzing the configuration and investigating the visual resemblance as well as differences of this constellation in various resources. <br />Keywords: Abd al-Rahman Sufi, Sovar-al-kavakeb, the Perseus constellation, star Mars.<br />The Sovar al-kavakeb of Abd al-Rahman Sufi is one of the most significant Arabic treatises on astronomy of the Islamic era. Written in the middle of the fourth century AH, this work contains an extensive list of stars in a stellar table for 48 constellations12 constellations belong to the zodiac, 21 constellations belong to the northern forms and 15 constellations belong to the southern forms., which are inspired by Almagest of Ptolemy. Sovar al-kavakeb has had considerable influence on the history of astronomy and has been copied and illustrated by many scientists and enthusiasts in different eras. The aim of this article is to investigate the criteria for illustrating the Perseus constellation in Sovar-al-kavakeb. To achieve this goal, the form and the content of the Perseus constellation in previous resources have been studied and analyzed based on the comparative method. This study is an attempt to find the similarities and differences in the image of the Perseus constellation in accordance with the original text and to obtain the criteria of its form and content. The findings reveal that the scientific illustration of Perseus was according to the descriptions of Perseus constellation in Almagest as the main source and in terms of form and content, it was influenced by the images and descriptions of star Mars in the works earlier than Sovar al-kavakeb. The methodology of this research is descriptive-comparative, and the information about the mythological background and the effective patterns on the formation of images of Perseus constellation at different times and places has been gathered based on a case study. The correspondence between Perseus constellation and some myths in the East and West has been accomplished by analyzing the configuration and investigating the visual resemblance as well as differences of this constellation in various resources. <br />Keywords: Abd al-Rahman Sufi, Sovar-al-kavakeb, the Perseus constellation, star Mars.https://jihs.ut.ac.ir/article_87467_eb393994baa6681793d3ee6b6db81b9c.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Two Old Persian Translations of Javāmiʿ al-ḥisāb bi al-takht wa al-turāb : Lubāb al-ḥisāb fi ʿilm al-turāb and Jāmiʿ al-ḥisāb NiẓāmīTwo Old Persian Translations of Javāmiʿ al-ḥisāb bi al-takht wa al-turāb : Lubāb al-ḥisāb fi ʿilm al-turāb and Jāmiʿ al-ḥisāb Niẓāmī4655068823410.22059/jihs.2022.341867.371676FAFatimaSaadatmandMA Researcher- Institute for the History of Science, University of Tehran, IranJournal Article20220419Two distinct old Persian translations of <em>Javāmiʿ al-ḥisāb bi al-takht wa al-turāb</em> found thus far are entitled <em>Lubāb al-ḥisāb fi al-turāb</em> and <em>Jāmiʿ al-ḥisāb Niẓāmī</em>, which have been remained unknown in all catalouges; the first due to the similarity of the name with other treatises on arithmetic, and the second, since it has an abridged and selective structure, even though its name is too similar to the original Arabic to not have been confused with other works in the catalogues. The translators of both treatises remain still anonymous but the date of their compilations shouldn’t be after the 8<sup>th</sup> century AH/about 14<sup>th</sup> century CE assumed from the literature and codicological features. The structure of <em>Lubāb al-ḥisāb</em> is slightly different from the structure of the original text, and some parts have been omitted in the Persian translation. In addition, the translator has provided the text in a different way in some sections. One of the most notable specifications of <em>Lubāb al-ḥisāb</em> is mentioning Naṣīr al-Dīn al-Ṭūsī by his sobriquets in the text, which confirms the authenticity of the attribution of <em>Javāmiʿ al-ḥisāb</em> to him. <em>Jāmiʿ al-ḥisāb Niẓāmī </em>is also a compendium of <em>Javāmiʿ al-ḥisāb</em> without addressing Ṭūsī’s work as its reference. It comprises only the translation of the first chapter and the first three sections of the second chapter of <em>Javāmiʿ. </em>One of the significant characteristics of <em>Jāmiʿ al-ḥisāb Niẓāmī </em>is describing a special grid tabular multiplication named "Lattice Multiplication" (<em>Żarb-i Šabaka</em>) attributing to Niẓām al-Dīn Nišābūrī, which is thoroughly examined based on textual evidence in the present research. Two distinct old Persian translations of <em>Javāmiʿ al-ḥisāb bi al-takht wa al-turāb</em> found thus far are entitled <em>Lubāb al-ḥisāb fi al-turāb</em> and <em>Jāmiʿ al-ḥisāb Niẓāmī</em>, which have been remained unknown in all catalouges; the first due to the similarity of the name with other treatises on arithmetic, and the second, since it has an abridged and selective structure, even though its name is too similar to the original Arabic to not have been confused with other works in the catalogues. The translators of both treatises remain still anonymous but the date of their compilations shouldn’t be after the 8<sup>th</sup> century AH/about 14<sup>th</sup> century CE assumed from the literature and codicological features. The structure of <em>Lubāb al-ḥisāb</em> is slightly different from the structure of the original text, and some parts have been omitted in the Persian translation. In addition, the translator has provided the text in a different way in some sections. One of the most notable specifications of <em>Lubāb al-ḥisāb</em> is mentioning Naṣīr al-Dīn al-Ṭūsī by his sobriquets in the text, which confirms the authenticity of the attribution of <em>Javāmiʿ al-ḥisāb</em> to him. <em>Jāmiʿ al-ḥisāb Niẓāmī </em>is also a compendium of <em>Javāmiʿ al-ḥisāb</em> without addressing Ṭūsī’s work as its reference. It comprises only the translation of the first chapter and the first three sections of the second chapter of <em>Javāmiʿ. </em>One of the significant characteristics of <em>Jāmiʿ al-ḥisāb Niẓāmī </em>is describing a special grid tabular multiplication named "Lattice Multiplication" (<em>Żarb-i Šabaka</em>) attributing to Niẓām al-Dīn Nišābūrī, which is thoroughly examined based on textual evidence in the present research. https://jihs.ut.ac.ir/article_88234_5190f0c09c1d8a34587caeec1f96d677.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Investigation of Counterfeiting the Names of the Days and Months of the Jalālī CalendarInvestigation of Counterfeiting the Names of the Days and Months of the Jalālī Calendar5075408854610.22059/jihs.2022.342431.371682FAAliSafipourIran; Tehran; shahid behesshti of university; Department iranshenasi0009-0000-7422-3045AzamSafipourtehran. Tarbiat Modares UniversityJournal Article20220501The Jalālī or Malikshāhī Calendar is one of the most important and accurate Iranian calendars that was created by a group of great Iranian scientists during the reign of Malikshāh of Seljuk. This calendar was established following attempts to correct the Yazdgerdī calendar and was influenced by its structure. Regarding the names and months of this calendar, there exist various views among the researchers of this calendar based on which some think that this calendar had its own special names for its days and months. There were names for days such as: “Jashnsaz, Bazmneh, Sarfaraz, Koshnneshin, Nooshkhovar, Ghamzodai, Rokhforooz, Malbakhsh, Zarfeshan, Namjooy, etc. or names for months such as Maheno, Nobahar, Garmafazai, Roozafzoon, Jahantab, Jahan Arai, Mehregan, Khazan, Sarmafazai, Shabafzoon, Atashafrooz, Salafzoon. Also, the last five days of the year were called "Afarin, Farrokh, Firooz, Ramesht, Doroud". The investigation of valid manuscripts shows that there were considerable differences between what was reported in the early centuries and what was later reported. One of the most valid sources is the book <em>Maʿrifat al-Taqvīm</em> known as <em>Sī faṣl</em> (<em>Thirty-chapter</em>) written by Naṣīr al-Dīn al-Ṭūsī. The reports in this book have been counterfeited in terms of validity over time. Counterfeiting the names of the days and months of the Jalali calendar has gradually entered other cultures and books and this has caused some to think that this calendar, like the Yazdgerdī calendar, has had its own special names. Counterfeiting the names of days and months has entered other cultures and books over time, leading to the notion that this calendar, like the Yazdgerdī calendar, has had its own special names. This study aims to investigate this naming using the documented examination of manuscripts and a historical-literary analysis of the library type. The results indicate that the names reported in the Jalālī calendar for months and days are counterfeits that, over time, have been attributed to this calendar and have also entered some valid texts.The Jalālī or Malikshāhī Calendar is one of the most important and accurate Iranian calendars that was created by a group of great Iranian scientists during the reign of Malikshāh of Seljuk. This calendar was established following attempts to correct the Yazdgerdī calendar and was influenced by its structure. Regarding the names and months of this calendar, there exist various views among the researchers of this calendar based on which some think that this calendar had its own special names for its days and months. There were names for days such as: “Jashnsaz, Bazmneh, Sarfaraz, Koshnneshin, Nooshkhovar, Ghamzodai, Rokhforooz, Malbakhsh, Zarfeshan, Namjooy, etc. or names for months such as Maheno, Nobahar, Garmafazai, Roozafzoon, Jahantab, Jahan Arai, Mehregan, Khazan, Sarmafazai, Shabafzoon, Atashafrooz, Salafzoon. Also, the last five days of the year were called "Afarin, Farrokh, Firooz, Ramesht, Doroud". The investigation of valid manuscripts shows that there were considerable differences between what was reported in the early centuries and what was later reported. One of the most valid sources is the book <em>Maʿrifat al-Taqvīm</em> known as <em>Sī faṣl</em> (<em>Thirty-chapter</em>) written by Naṣīr al-Dīn al-Ṭūsī. The reports in this book have been counterfeited in terms of validity over time. Counterfeiting the names of the days and months of the Jalali calendar has gradually entered other cultures and books and this has caused some to think that this calendar, like the Yazdgerdī calendar, has had its own special names. Counterfeiting the names of days and months has entered other cultures and books over time, leading to the notion that this calendar, like the Yazdgerdī calendar, has had its own special names. This study aims to investigate this naming using the documented examination of manuscripts and a historical-literary analysis of the library type. The results indicate that the names reported in the Jalālī calendar for months and days are counterfeits that, over time, have been attributed to this calendar and have also entered some valid texts.https://jihs.ut.ac.ir/article_88546_dd9b07c90c9b9b79446fc4c5c66c3d2e.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121Persian Redaction of Biruni's Al-Saydanah and Its ComposerPersian Redaction of Biruni's Al-Saydanah and Its Composer5415708958910.22059/jihs.2022.339633.371670FASaraFarzpourmachianiM.A in History of Science- Institute for the History of Science- University of Tehran
Assistant professor-Department of History of science- Encyclopaedia Islamica FoundationYounesKaramatiاستادیارJournal Article20220922https://jihs.ut.ac.ir/article_89589_ad52e98f50a368f309c50516f59cc7a5.pdfUniversity of Tehran PressJournal for the History of Science1735-057319220220121ʾAnbūba: A Medieval Instrument for Measuring Relative Ground levelʾAnbūba: A Medieval Instrument for Measuring Relative Ground level851038911910.22059/jihs.2022.348282.371699FAHassanAminiInstitute for History of Science
University of TehranRezaKiani MovahedThe university of TehranJournal Article20220906<em>ʾAnbūba</em> is a simple instrument that has been in use during the medieval Islamic age. The Arabic term ʾAnbūba literally means the tube. The instrument was a tube devised in a particular way to determine the relative height between two lands for water transportation with the purpose of irrigating the farms and gardens. In the classic Islamic age, the description and instruction of such instruments were not generally registered in a textual format, regarding that they were a component of agricultural know-how. However, the information about ʾAnbūba has reached us in four independent treatises. This article introduces the instrument ʾAnbūba, discussing its construction and application. The article also includes the edition and translation of a fifteenth-century Persian treatise written exclusively about this instrument.<em>ʾAnbūba</em> is a simple instrument that has been in use during the medieval Islamic age. The Arabic term ʾAnbūba literally means the tube. The instrument was a tube devised in a particular way to determine the relative height between two lands for water transportation with the purpose of irrigating the farms and gardens. In the classic Islamic age, the description and instruction of such instruments were not generally registered in a textual format, regarding that they were a component of agricultural know-how. However, the information about ʾAnbūba has reached us in four independent treatises. This article introduces the instrument ʾAnbūba, discussing its construction and application. The article also includes the edition and translation of a fifteenth-century Persian treatise written exclusively about this instrument.https://jihs.ut.ac.ir/article_89119_cb755ddc4f1dbb4805cbb250180f9930.pdf