Hazrat Amir Kulal

 The Shaykhan family claims the descendants of Naqshbandi Sufi saint of Bukhara Shaykh Shams d-Dīn Muhammad Amir Kulal. 

At the beginning of Islamic history the ancestors of Amir Kulal moved from Al Madinah to Shaykhan Ninawa, Iraq where successive generations lived for more than five hundred years. The whole family later moved to Janah, Iran, and then to Bukhara in present-day Uzbekistan.

Subsequent generations of Amir Kulal lived in Bukhara for over a hundred years. Other notable generations included Amir Hamzah Ibn Amir Kulal d800H, better known as Baba Mir, the leading saint of Naqshbandi Sufi with great spiritual protégés; Amir Hasan Zaman Ibn Amir Hamzah d 825H, buried in Sokhar near Bukhara. 

Amir Masud Zaman Ibn Amir Hasan Zaman d 875H, buried in Samarkand and Amir Muhammad Arifullah Ibn Amir Masud Zaman 847-909H, fourth in the line of Amir Kulal, the famous saint of Naqshbandi Sufi and the spiritual adviser of Umar Shaykh Mirza 1456-1494AD, governor of the province of Fergana and father of Zahir. d-Dīn Muhammad Babur 1483-1530AD, founder of the Mughal empire in India.

Emperor Babur, the fifth descendant of Amir Timur and the founder of the Timurid dynasty that ruled in northern India for nearly four centuries, remembered his origins in Central Asia and, following in Timur's footsteps, gave considerable support to Amir Kulal's descendants.

Shaykh Sayyid Zain d-Dīn Ibn Amir Muhammad Arifullah d.940H / 1533AD was a writer, poet, and part of the Naqshbandi Sufi Order. 

He translated the Mughal Emperor Babur monuments into Persian and was the author of the book Tabaqat-e-Baburi. Shaykh Zain d-Dīn was part of the Babur team when he settled in Kabul in 910H / 1504AD and later in 932H / 1525AD on his fifth voyage to Hindustan accompanied him to India.

 In his memoir Babur writes that when he entered Delhi after the conquest of Panipat in 932H / 1526AD against Sultan Ibrahim Lodi he asked Shaykh Zain d-Dīn to lead the Friday prayers and recite the Khutba proclamation on his behalf.

 Decisions by the Emperor declaring victory in the battle of Panipat with Rana Sanga and the Rajput alliance in the battle of Khanua 933H / March 17, 1527AD were made by Shaykh Zain d-Dīn who were copied and sent to the whole empire.

Shaykh Zain d-Dīn was a "Sadr-us-Sudur" who was responsible for the justice and religious affairs of the Mughal Empire and for writing and issuing dictatorships in accordance with the Quran and Sunnah. 

He died in Agra, India and was buried in the yard of Madrasa built by him. Khwaja Sultan Ali Ibn Shaykh Zain ud-Dīn d. 970H was the second Mughal priest and emperor Humayun 1508-1556AD and later became ambassador to Iran during the reign of Emperor Akbar 1556-1605AD. 

Amir Mansoor Khan Ibn Khawaja Sultan Ali d. 982H was a major general in the Mughal army.

He died hunting near Hyderabad Deccan. Shaykh Sayyid Muhammad Adil Khan Ibn Amir Mansoor Khan d. 1019H has served as Mughal army chief in the provinces of Lahore, Multan, Kashmir and Kabul. 

Shaykh Sayyid Abu Saeed Ibn Shaykh Sayyid Mohammad Adil Khan d.1043H was a general in the army of Governor Jahangir 1569-1627AD and later performed important ministerial duties in the court of Jehangir. 

Amir Shaykh Farrukh Zaman Khan Ibn Shaykh Sayyid Abu Saeed d. 1089H rose to the position of Captain of the Mughal Red Fort in Shahjahanabad during the reign of the emperor Shah jahan 1627-1659AD.

 Amir Shah Sajawal Shahmir Ibn Amir Khan d. 1120H eleven of the direct births of Amir Kulal was a Sufi saint of Naqshbandi and a priest of the Mughal dynasty during the reign of Emperor Awrangzeb 1659-1707AD apart from the official administration of the Mughal court.

Amir Shaykh Muhammad Zaman Sikandrabadi Ibn Amir Shah Sajawal was the chief of Sikandrabad Bulandshahr / India. He lived under the rule of Emperor Muhammad Shah 1719-1748AD and was rewarded with an inheritance in Akbarpur, Salarpur near Delhi. 

This was a time when the Mughal Empire was at its lowest ebb. Nadir Shah and Ahmed Shah Abdali ousted Delhi and many respected Muslim families were facing severe economic decline and turmoil. 

However, the descendants of Amir Shaykh Muhammad Zaman Sikandrabadi preserved the traditions of the Sufism family and were prominent sadaat Muhammad's descendants of Chehel Amiran later Koocha Chelan in Delhi.

During the recent Mughal era, the family continued to produce distinguished men of learning who distinguished themselves in different walks of life.

 Shaykh Samad Ali ibn Amir Shaykh Mohammad Zaman a graduate and graduate theologian at Rahimiya College Delhi, a center of Islamic Renaissance on the continent under Shah Abdul Aziz Ibn Shah Waliullah 1746-1828 AD.

 Shaykh Mohammad Ali Ibn Shaykh Samad Ali famous of Naqshbandi Sufi is a saint of Sikandarabad Bulandshahr India. Shaykh Karamat Hussain Ibn Shaykh Mohammad Ali d.

 1898AD was Kotwal Police Chief in Gwalior the capital of Gwalior State. Another family elder, Shaykh Nabi Buksh, a clergyman of the Mughal dynasty, was awarded an inheritance near Delhi during the reign of the last Mughal emperor Bahadur Shah 1837-1857.

In the difficult year of 1857 AD when the Independence War began, the family played a key role in the British occupation. Many lost their lives, some fled to Delhi and fled to the small towns / villages of lncholi, Hapur, Danpur, Aounla, Sambhal, Amroha, Badarpur, Malyana and Jalali. 

Shaykh Karamat Hussain and his entire family including his eldest son Shaykh Altaf Hussain d. 1956AD and buried at Bibi Pak Daman Cemetery, Lahore, Pakistan of Bulandshahr. lived in the city of his ancestor Dibai.

 Shaykh Karamat Hussain died in 1898 and was buried in the family cemetery of Gulabi Bagh Dibai. The family lived in Mohalla Shaykhan Dibai and later in Sikandar.

Hazrat Amir Kulāl

 Amir Kulāl 1278–1370 Persian امیر کلال, Arabic امیر کلال, birth name Shams ud-Dīn Persian شمس الدین, Arabic شمس الدین, was Persian Sufis, a Muslim scholar, is widely regarded as one of the most influential figures in history

 He was a member of the mysterious Khajagan order. His father was the Sufi scholar Saif ud-Dīn Hamza سیف الدین حمزہ, a descendant of the Prophet Muhammad. Saif d-Dīn Hamza was the amir chief of the Persian Kulal-Tribe, whose full title is Amir-i-Kulal. 

Bukhara city

After the death of his father, Shams d-Dīn became amir and head of the nation. By this time his reputation as a scholar and a religious man had spread to Chagatai Khanate and the title Amir-i-Kulal had become his common name. Because he made pottery,  he was commonly referred to as "Kulāl", meaning "potter" in Persian. 

Kulal had a few students who later became prominent figures in history, including Baha-ud-Dīn Naqshband and conqueror Amir Timur. 

After the emergence of the Timurid Empire, a close relationship developed between the houses of Amir Timur and Amir Kulal and the father of Amir Kulal, Amir Saif d-Dīn Hamza, was a direct descendant of Husain ibn Ali, a grandson of Muhammad. The whole Kulal tribe descended from Muhammad.

The Kulal tribe settled in the area of ​​modern-day Vaskent in the late twelfth century. About 1340, Ibn Battuta visited the town and spent the night as a visitor. 

Battuta

Battuta described it as beautiful, saying " it has many gardens and rivers". The date of the settlement of the nation can be compared to the remains of the madrasa a kind of Mosque built in Vabkent in 1198 under the leadership of Burhan ud-Abdul Abdul Aziz II.

Whose name adorns the minaret of the Madrasa, which is the only remaining part of the building. The makers of the madrasas were members of the Kulal tribe and copied the style of the Kalyan mosque Po-i-Kalyan, making improvements in design and technology. 

This makes the Vaskent madrasa a very sacred form of the Kalalyan mosque. 

The tribe soon established a small industrial base in the central market of the Obkent and built mills in the surrounding areas, which continued to function well until the sixteenth century. 

The city's main industries were the milling of coins metal assembling creating pottery vessels, and digestion. Their highly polished pottery and tiles, incomparable in quality and quantity, were widely exported. 

This led to the nation being named Kulal potter and giving its name. Their center designs were very efficient and were able to produce about 1500 pots in each collection.

 The use of air and water resources in the milling and industrial industries associated with functional institutional projects has resulted in very high per capita income, leading to a healthier lifestyle for the entire nation.

Despite the history of wars and conflicts in the area, the Kulal tribe was never attacked. There are three main reasons for this:

This tribe was famous for being completely descendants of Muhammad, gaining great respect from neighboring nations; this was of great benefit to the Muslim world.

The city was surrounded by lush vegetation and lush vegetation, with numerous rivers and streams on one side and an endless desert on the other, which was deserted and uninhabited. 

This, coupled with a shortage of large quantities of goods in a small town, was a major obstacle for any invading army that would have to travel at least one day to reach the Kyzyl Kum desert border.

The social system was divided into three categories the political system, the financial system, and the advertising system. 

Their political system was simple. The most educated in the nation was elected head. The main goal, besides being a carpenter and manager, was to represent the nation and to direct political control during times of war. 

Also, the post was not genetic. There is no mention of inheritance in the "throne" which means that there was not a single-family in the nation who could grow up to collect a large portion of the nation's wealth in a few generations, in case the head was corrupt. 

Also, this avoided any conflicts between the heirs of any deceased officer, as there was nothing to fight for. Their financial system was much more advanced in their time than a political system.

All mills and production facilities were owned by the public. Anyone who was willing and able was allowed to work and make a living as long as he kept the building in good condition and contributed to the construction of new buildings.

 The program has worked very well and at least for a small number of a few thousand people has proven to be sustainable for many years.

 Strict civil marriage codes, relatively low birth rates compared with those common at the time, unmarried marriages, and immigration meant that the population remained unchanged throughout.

By the time of Amir Kulal's clash, it was a Kulal match. The tribe hosted regular tournaments in the Cabkent and Bukhara where outsiders competed. The Kulal youth were almost always successful, instilling the image of the Kulal people as powerful and aggressive heroes. 

Amir Kulal's full name is as follows

Amir Kulal ibn Hamzah ibn Ibraheem ibn Muhammad ibn Muhammad Hasan ibn Abdullah AlShaheed ibn Jafar ibn Husain ibn Ali ibn Hasan AlQayem ibn Muhammad Husain ibn Ahmad Husain ibn Abdullah AlShaheed ibn Jafar ibn Husain ibn Ali ibn Hasan AlQay.

  Husain ibn Ahmad Husain ibn ibn Al-Muhammad Al-Muhammad Moussa AlKadhim ibn Jafar AlSadiq ibn Muhammad AlBaqir ibn Ali Zainualabdeen ibn AlHusain AlSebit, son of Fatimah ibnt Muhammad, ibn AlImam Ali ibn AbiTalib AlHasued in AlQurughin.

 Kulal is buried in Sokhar, near Bukhara, Uzbekistan. Shams d-Dīn Amir Kulal was born in Bukhara.CONTINUE

Noor Mohammad Kalhoro

 Mian Noor Muhammad Kalhoro 1698-1755 Sindhi ميان نور محمد ڪلهوڙو ruled over Sindh as Subahdar of the Mughal Emperor from 1719 to 1736.

                                                           Subahdar

When he consolidated his power over all Sindh, subjugating Sakharn Sakhar Sindh, and Thatta Sarkar Southern Sindh under his control and thus established an independent, independent state in the Mughal suzerainty.

In 1736, Kalhoro was officially recognized as the Kalhora Nawab of Sindh and renamed Nawab Khuda-Yar Khan by the Mughal Emperor Muhammad Shah. 

Amarkot 

In 1739, during the invasion of the Mughal Empire by Nader Shah, Mian fled to Umerkot for refuge but was captured by the Iranian King. Mian Noor Mohammad Kalhoro sent a small army to assassinate Nader Shah and alter the events in favor of the Mughal Emperor during the famous Karnal War of 1739, but the plot failed. 

"violent measures" They fought Mullah Jiyand Abra, a former agent of Myan Nur Muhammad in charge of certain villages in Jatoi Parguna of Bakhar Sarkar North Sindh. 

They also illegally entered groups in Shikarpur, Khanpur, and other villages, which formed the jagir of Mir Abdul-Wasia Khan and did not give an explanation to the said, Khan.

A jagir

So Myan Nur Muhammad sent Thariah, one of his secret men, to Mughal Governor Muhammad Shah Shah requesting that under these circumstances the jersey be given to him in his name, and at that time he marched against the Daudpotas.

              

 After a fierce battle, he besieged the fortress of Shikarpur and forced them to surrender.

Finally, an agreement was reached in which the country was divided into four parts or shares, two shares are given to the first jagir owner, one by the Daudpotas and the other by Myan Nur Muhammad himself, who said. after taking some captives, he returned to his capital.

The Daudpots did not remain silent for long. Repeatedly rebelling against the Chaldeans, it was not until 1726 that Miyan Nur Muhammad rebuilt his residence in Shikarpur and sent his army to exterminate them.

 The army put great pressure on them at Dabli Fortress, but at the urging of some of the Sheds they stopped the march.

The result of all this was that the land of Nahar, which had recently fallen into the hands of the Daudpotas, returned to its rightful place, and the Daudpotas scattered in confusion over certain Multan paraganahs, e.g. 

Pahli, the place of Imam ud-Din Joyah and Farid Khan Lakhwirah, Nain, Bahawalpur, the place of Hanas Sammah, Patan of Baba Farid and the land near the Afghan villages probably north of Baluchistan. According to who?

Between two o'clock. for years, however, they were reduced to harsh conditions and forced to seek service under Myan Nur Muhammad, who provided them with appropriate pensions and accommodation in the talukah of Bakhar, which had recently fallen into the hands of the Sirais. 

Similarly, Sheikh Hamid and Sheikh Usman the Ronkahs, remarkable mammoths of the Multan suburbs, moved to Bakhar and joined the Myan Nur Muhammad monastery. 

In 1729, Murad Kaleri Baloch, also known as Ganjah Baloch, was appointed agent and ruled over Siwi, subduing powerful kings such as Kaisar Khan Magsi, Ganjaba's concubine, Shoran's chief, the sons of Guhram Lashari, and Ali Mardan Abro, Niruhe Buwi's chief, Niruhe , Kaki chief Mahyan Eri and Lahna Machhi, chief landowners Bhag Nari, Kala Khan and other chiefs.

Hazrat Mian Ghulam Shah Kalhoro

 Mian Ghulam Shah Kalhoro died 1772 Sindhi: ميان غلام شاه ڪلهوڙو was the ruler of the Kalhora Empire from 1757 when he was appointed ruler of Sindh by the Kalhora Kings replacing his brother Mian Muradyab Kalhoro

He was recognized and awarded the title of Shah Wardi Khan by Afghan King Ahmad Shah Durrani.

tomb of Ghulam Shah Kalhoro

 He was able to bring stability to Sindh after the reign of Main Noor Mohammad Kalhoro reorganized the land and conquered the Maratha and their permanent servant Rao of Kutch near the Thar Desert and returned victoriously.

Ghulam Shah also ordered the construction of the Shah Abdul Latif Bhittai shrine. Ghulam Shah Kalhoro's grave is in Hyderabad Sindh, Pakistan. 

In 1763-64 during the reign of Rao Godji II 1761-1778, Ghulam Shah attacked Kitch and an army of 7,700 men, defeating Rao in a battle near Jara, Kitch, in which hundreds of Cushites were killed. 

Ghulam Shah issues payments to many chiefs. Punja, the minister of Kutch has promised Ghulam Shah an annual tribute and the hand of Rao's sister who is famous for her beauty. 

But Rao failed to meet the needs of Ghulam Shah. Thus, in 1765 Ghulam Shah once again led another 500,000 men and took over most of the Kitch estates, and took many captives, including a large number of Hindu girls. 

After Bhuj, the capital of Kitch, was besieged, negotiations began between the two rulers. Godji II agreed to marry his cousin Wesuji's daughter and agreed to pay a hefty fine and annual fine.

 Ghulam Shah later married Wesuji's daughter, Rao's cousin, and the marriage was celebrated with extravagant and elaborate feasts on both sides. 

Considering this relationship, the towns of Busta Bandar, Lakhpat, and other areas conquered by Mián Ghulam Shah Kalhoro, were restored to the Rao of Cutch. 

In 1768, to commemorate his great victory over the Rao of Kutch, Ghulam Shah built a new capital which he named Hyderabad in honor of Imam Ali whose birth name was Haider meaning lion.

 Ghulam Shah died in 1772 and was succeeded by his son Mian Sarfaraz Khan. Ghulam Shah was an advocate for arts and culture and built the tomb of his predecessor.

Hazrät Ibn al-Shatir

 Although Ibn al-Shatir's system was geographically solid he had removed the Ptolemaic eccentrics, the mathematical details of his system were similar to those in Copernicus' De revolutionibus. 

 Moreover, the actual change in value from the two epicycles used by Copernicus in Commentariolus corresponded to the work of Ibn al-Shatir a century earlier. 

 Ibn al-Shatir's versions of the moon and Mercury are also similar to those of Copernicus. Copernicus' Mercury model was flawed in the fact that he could not fully comprehend the model developed by Ibn al-Shatir.

 Copernicus also translated Ptolemy's geometric models into longitudinal tables, as Ibn al Shatir did when designing his solar model.

This has led some scholars to argue that Copernicus may have been able to obtain a legitimate source of ibn al-Shatir's ideas.  It is not known whether Copernicus read ibn al-Shatir and the argument is still debated. 

The difference between the two is evident in their works. Copernicus followed the heliocentric model of the planets orbiting the sun while Ibn al-Shatir followed the geocentric model as mentioned earlier. 

And Copernicus followed dynamic thinking, while Ibn al-Shatir pursued the Zij culture. The existence of this oriental manuscript containing the views of Islamic scholars in Italy provides strong evidence of the transmission of astronomical ideas from Eastern to Western Europe.

ToolsThe concept of spending the same length of time throughout the year was renamed by Ibn al-Shatir in 1371, based on the earlier development of al-Battānī's trigonometry. 

Before an Islamicate scholar could create an improved sundial, he had to understand the sundial created by his predecessors. 

The Greeks also had sundials, but they were based on nudes with straight hour lines which meant that the hours of the day were not equal temporary hours depending on the season.

 Each day was divided into twelve equal parts, meaning that the hours would be shorter in winter and longer in summer because of the sun's activity.

 Ibn al-Shatir knew that "using the gnomon associated with the Earth's axis would produce sundials whose clock lines would show the same hours on any day of the year." 

His sundial is an old sundial of polar-axis that still exists. The concept later emerged in Western sundials from at least 1446. 

Ibn al-Shatir also developed a time-keeping device called the "Sandūq al-Yawāqīt li maʿrifat al-Mawāqīt" a treasure chest, which includes both the universal sundial and the magnetic compass.

 He set it up for prayer.  "Sandūq al-Yawāqīt li maʿrifat al-Mawāqīt" had a moving hole that allowed the user to find the hourly angle of the sun. 

If this angle were appropriate for the horizon, the user could use it as a polar sundial.  The machine is housed in the Aleppo Museum the largest museum in the city of Aleppo, Syria.

He also built a sundial that was placed over the Madhanat al-Arus Bride's Minaret at the Umayyad Mosque.  The sundial was created on a marble slab that was almost 2 feet by 1 meter. The sun-painted marble statue was for Ibn al-Shatir to read the time of day in the same hours times of prayer times.

 This sundial was later removed in the eighteenth century and replaced with a statue. The original sundial was housed in the Damascus Archaeological Museum. 

He also created another sundial but with smaller dimensions 12 cm x 12 cm × 3 cm for day and afternoon prayer times. This sundial has been able to tell the local meridian and direction of mecca found in Saudi Arabia. 

sundial

 Other notable instruments invented by him include the retractable astrolabe and the astrolabic clock. 

 The astrolabe he created was called al-āla al-jāmiʿa the instrument of the universe. This astrolabe was created by Ibn al-Shatir when he wrote on a common planispheric astrolabe and when he wrote about two of the most common quadrants astrolabic and trigonometric forms. 

An astrolabe

These two common quadrants are modified versions of the sine quadrant. He also created a set of tables with circular star numbers for prayer times. The tables showed the times for morning, afternoon, and evening prayers. The latitude used for building the table was 34 ° which corresponded to the area north of Damascus.

Hazrat Ibn al-Shatir

 

Abu al-Ḥasan Alāʾ al-Dīn ʿAlī ibn Ibrāhīm al-Ansari known as Ibn al-Shatir or Ibn ash-Shatir Arabic: ابن الشاطر 1304–1375 was an Arab astronomer , mathematician and engineer.

 He worked as a waqqit موقت, religious timekeeper at the Umayyad Mosque in Damascus and built his minaret sundial in 1371/72. Ibn al-Shatir was born in Damascus, Syria in 1304. His father died at the age of 1304. 

 Umayyad Mosque

Six years. His grandfather took him which resulted in al-Shatir learning the art of dental implants. Ibn al-Shatir traveled to Cairo and Alexandria to study astronomy, where he fell, which encouraged him.

 After completing his studies with Abu 'Ali al-Marrakushi, al-Shatir returned to his home in Damascus where he was appointed the curator timekeeper of the Umayyad Mosque. 

 Part of his duties as a muqaqqit involved keeping track of five daily prayer times and when the month of Ramadan will begin and end.

 To accomplish this, he built a variety of star tools. He made numerous astronomical observations and figures both for the purposes of the mosque, as well as to promote his latest research. 

These calculations and calculations were organized into a series of star tables. His first set of tables, which he later lost, is said to include what he saw with Ptolemy, and it contains the words Sun, Moon, and Earth.

Usul "Final Requirements Regarding Regular Reform". In it he radically changed the Ptolemaic models of the Sun, Moon and planets.

 His model included the Urdi lemma and eliminated the need for an equant point on the other side of the center of the Earth's orbit by introducing an additional epicycle Tusi-couple, from the Ptolemaic system a method that was mathematically similar but intellectually very different to that.

 Nicolaus Copernicus did in the 16th century. This new planetary model was published in his work al-Zij al-jadid The New Planetary Guidebook. 

 Before the kitab nihayat al-sul fi tashih al-usul was produced, there was a book by Ibn al-Shatir. designed to describe the perceptions and processes that lead to the creation of its new planetary models. 

Unlike the earlier astronomers before him, Ibn al-Shatir was not concerned with adhering to the principles of natural philosophical theory or Aristotelian cosmology, but rather producing a model that was more in line with modern theory and modern theory. 

natural philosophical

For example, it was Ibn al-Shatir's concern for precision recognition that led him to complete the epicycle in the Ptolemaic solar model and all the eccentrics, epicycles and equant in the Ptolemaic lunar model.

 Shatir's new planetary model included two epicycles instead of equant, developed in the Ptolemaic model. His model was therefore more compatible with more robust recognition than any previous model and was the first to allow empirical experiments. 

planetary model

His work therefore marked a turning point in astronomy, which could be considered a “scientific revolution before the Renaissance.”

Ibn al-Shatir's model of the emergence of Mercury shows the duplication of epicycles in the Ptolemaic business.

Using the notion that the distance to the Moon did not change much as required by Ptolemy's lunar model, Ibn al-Shatir produced a new moon model that replaced Ptolemy's crank mechanism with a double epicycle model that reduced the lunar distance from the Earth.  This was the first accurate model of the moon associated with physical observation.CONTINUE...

Hazrat Nasir al-Din al-Tusi

 A 60 km wide moon crater located south of the lunar equator is named after him "Nasreddin". The dwarf planet 10269 Tusi, discovered by Soviet astronomer Nikolai Stepanovich Chernykh in 1979, is named after him. 

 K. N. Toosi University of Technology in Iran and Shamakhy Observatory in the Republic of Azerbaijan are also named after him. In February 2013, Google celebrated its 812th birthday with a doodle, which was accessible on its websites in Arabic calling him al-farsi the Persian. 

 His birthday is also celebrated as an Engineering Day in Iran. 

Possible Influence on Nicolaus Copernicus.

Some scholars believe that Nicolaus Copernicus was probably influenced by Middle Eastern astronomers because of the mysterious similarities between his work and the silent work of these Islamic scholars, including Nasir al-Din al-Tusi, Ibn al-Shatir, Muayyad al-Din al-Urdi, and Qutb al -Din al-Shirazi. 

Al-Tusi specifically, the plagiarism in question comes from the similarity of the Tusi couple with Copernicus' geometric method of subtracting Equant from mathematical astronomy. 

Not only are both methods geometrically compatible, but, more importantly both use the same straightforward writing system for each vertex; details that appear to be too natural to be realistic. 

 Moreover, the fact that certain details of his portrait are similar to that of other Islamic scholars reinforces the view that Copernicus' work was not his own. 

There is no evidence that any direct work of Nasir al-Din al-Tusi has ever been copied by Copernicus, however, there is evidence that statistics and theories made the trip to Europe.

There were Jewish scientists and pilgrims who would travel from the Middle East to Europe, carrying scientific ideas from the Middle East to share with their Christian counterparts.

 Although he admits that this is not a clear indication that Copernicus was able to achieve al-Tusi's work, it does indicate that it was possible. 

Only one such scholar, Abner of Burgos, wrote a book containing the second edition of the incomplete Tusian text, which may have been discovered by Copernicus.

 It is important to note that his translation had no geometric evidence, so if Copernicus had received the book he would have had to complete both the proof and the method. 

 In addition, some scholars believe that, if they were not Jewish intellectuals, it would be possible to transfer from the Islamic school of Maragheh, home to Nasir al-Din al-Tusi's viewing site to Muslim Spain.

 From Spain, al-Tusi and other Islamic cosmological ideologies can be spread throughout Europe.  The spread of Islamic astronomy from the Maragheh Observatory to Europe was also possible in the form of Greek translations from Gregory Choniades.

Maragheh Observatory

 There is evidence of Copernicus' methods of obtaining a Tusi couple with suspicious resemblance, not only in statistical but also in detail. 

Despite this, there is no direct evidence that Copernicus copied the work of Nasir al-Din al-Tusi, and that he did so deliberately. 

 The Tusi pair is not a unique system, and since the equant was a critical need to maintain circular motion it is possible that more than one astronomer wished to improve on it; to that end, some scholars suggest that the astronomer could not have used Euclid's work to locate a Tutsi couple himself, and that Copernicus probably did this instead of stealing.

Euclid

Before Copernicus published his work on his geometry machine, he had written extensively about his dissatisfaction with Ptolemaic astronomy and numerology, so some scholars argued that it was untrue for Copernicus to reproduce the Tusi couple without seeing it. as he had a clear motive for doing so.

Also, some scholars who argue that Copernicus' hypocrisy says that he never claims to own it, he simply dismisses it as natural.  However, some criticize mathematicians.

They rarely work like other scientists, so declaring the theory itself is a different and not the norm. Therefore, there is a reason and explanation for why Copernicus did not copy, in spite of the evidence against him.

Hazrat Nasir al-Din al-Tusi

 Although Aristotle born 322 BCE had suggested that all colors can be aligned with one line from black to white, Ibn-Sina d. 1037 explained that there were three lines from black to white, one way in gray, a. the second method in red and the third method in green.

 Al-Tusi c. 1258 stated that there are no less than five such methods, lemon yellow, blood red, pistachio green, indigo blue, and gray. 

This text, which was copied in the Middle East several times until at least the nineteenth century as part of Kamal al-Din al-Farisi's book Revan of the Optics Tanqih al-Manazi d. 1320, created a color space. three-dimensional.

 Robert Grosseteste d. 1253 proposed a successful three-dimensional model of color space. In his book Akhlaq-i Nasiri, Tusi wrote about a number of biological topics.

 He defended Aristotle's version of the scala naturae, which placed man above animals, plants, minerals, and objects. He described “grass that grows without sowing or planting, just by mixing nutrients,”  as being too close to minerals. 

Among the plants, he regarded the palm tree as a highly developed tree, for “it lacked only one thing to reach the stage of the animal: to pluck itself from the ground and from there to feed. "

The lowest animals "are near the vegetation area those that are grass-fed can mate, eg worms, and certain insects".  Animals that “reach the stage of perfection are distinguished by fully developed weapons”, such as horns, horns, teeth, and claws.

 Tusi described these organs as adapting to a different kind of lifestyle, in a way that was in line with naturalistic theology. He continued

"The best thing about this kind of thing is that the one whose mind and attitude is to accept discipline and instruction: thus there is a perfection that was not created in the first place. Such is the trained horse and trained cash. 

 To look at the action is sufficient as an order: therefore, when they see something, they do like it, without training  This is the highest level of animals, and the first qualifications of the person in accordance with it. "

Therefore, in this section, Tusi described different types of learning, recognizing cognitive learning as the most advanced method, and appropriately referring to specific animals.

Tusi seems to see that man is an animal because he said that the "Soul of Animal which includes the power of perception and movement is limited to animal species", and that, by being "Man". The soul,  humanity is distinct and unique among other animals. "

Some scholars have interpreted Tusi's biological texts as suggesting that he adhered to a certain form of evolutionary theory. 

 However, Tusi did not explicitly state that he believed that animal species would change over time. Tusi contributed many texts to a philosophical topic. 

Among his philosophical works was his disagreement with the philosopher Avicenna. His well-known philosophical work is Akhlaq-i nasiri or Nasirean Ethics in English. 

 Within this work, he discusses and compares the teachings of Islam with the values ​​of Aristotle and Plato. Tusi's book became a well-known work in the Islamic world, especially in India and Persia.  Tusi's work also had an impact on Shi'ite Islamic teaching. 

His book Targid, also called Catharsis, is an important figure in Shi'ite theology. He also offered five works on the subject of logic which were highly esteemed by the people of his day and gained fame in the Islamic world.CONTINUE

Hazrat Nasir al-Din al-Tusi

 While living in Nishapur, Tusi made a name for himself as an outstanding scholar. Tusi's prose text, with a total of more than 150 works, represents one of the largest collections of one Islamic author.

 Writing in Arabic and Persian, Nasir al-Din Tusi referred to both religious "Islamic" and non-religious or secular "ancient science" topics. 

His works include direct Arabic translations of the books of Euclid, Archimedes, Ptolemy, Autolycus, and Theodosius of Bithynia. Since 1259, the Rasad Khaneh observatory was built in Azarbaijan, south of the Aras River, and west of Maragheh, the capital of the Ilkhanate Kingdom. 

Based on the observations of what was once the most advanced exploration center, Tusi made the most accurate tables of planetary movements as shown in his book Zij-i ilkhani Ilkhanic Tables. 

This book contains astronomical tables to calculate planetary shapes and the names of stars. His model of the planetary system is believed to be the most advanced of his time and was widely used until the development of the heliocentric model in the time of Nicolaus Copernicus.

 Between Ptolemy and Copernicus, many regard him who? As one of the greatest astronomers of his day. His famous student Shams al-Din al-Bukhari was a teacher of the Byzantine scholar Gregory Chioniades, who also trained astronomer Manuel Bryennios about 1300 in Constantinople.

With his planetary models, he developed a geometric pattern called the Tusi-couple, which produces sequential movements from the sum of two circular movements.

 He used this process to replace Ptolemy's problematic planets on many planets, but he could not find the solution to Mercury, which was later solved by Ibn al-Shatir and Ali Qushji. 

The Tusi couple was later employed by Ibn al-Shatir's geocentric model and Nicolaus Copernicus' heliocentric Copernican model. 

 He also calculated the annual precession of equinoxes and contributed to the development and use of other astronomical tools including the astrolabe.

Ṭūsī criticized Ptolemy's use of experimental evidence to prove that the Earth is at rest, noting that such evidence is not decisive.

 Although this can be said to have been a supporter of the movement of the earth, as he and his 16th-century commentator al-Bīrjandī, asserted that the motion of the earth could not be expressed, only by physical principles found in natural philosophy. 

 Tusi Ptolemy's criticism was similar to the arguments later made by Copernicus in 1543 for defending the rotation of the Earth. 

Concerning the true Milky Way galaxy, Ṭūsī writes in his Tadhkira: “The Milky Way, that is, the galaxy, is made up of countless smaller stars, so that, because of their compactness and small size, they appear to be cloudy. because of this, it was likened to milk in color.

 " Three centuries later the evidence of the Milky Way galaxy came in 1610 when Galileo Galilei used a telescope to study the Milky Way and discovered that it was actually made up of countless weak stars.

 Nasir al-Din Tusi was a supporter of Avicennian logic, and wrote the following commentary on Avicenna's theory of complete proposals:

"What prompted him in this regard was that in the assertoric syllogistic Aristotle and others sometimes used the contradiction of complete propositions assuming they were complete; that is why many decided that absolutes were absolute. from Aristotle.

Al-Tusi was the first to write a book on trigonometry other than astronomy.  Al-Tusi, in his book Treatise on the Quadrilateral, provided extensive exposure to the circle. trigonometry, different from astronomy .

  It was in Al-Tusi's work that trigonometry reached the status of an independent branch of pure mathematical distinctions from astronomy, to which they had been connected for so long. 

He was the first to list six different sections of the right triangle in circular trigonometry. 

This was followed by earlier Greek mathematical works such as Menelaus of Alexandria, who wrote a book on spherical trigonometry called Sphaerica, and earlier Islamic mathematicians Abū al-Wafā 'al-Būzjānī and Al-Jayyani.

In his painting On the Sector Figure, the famous Sine Law of the plane triangle appears. 

{\ displaystyle {\ frac {a} {\ sin A}} = {\ frac {b} {\ sin B}} = {\ frac {c} {\ sin C}}} {\ displaystyle \ frac {a} {\ sin A} = \ frac {b} {\ sin B} = \ frac {c} {\ sin C}}

He also mentioned the fourth law of circular triangles,  found the law of tangents of round triangles, and gave evidence of these laws.CONTINUE