Dozer wrote:HardcoreMX wrote:
- Arapi su prvi znali da je Zemlja okrugla(1) i prvi su crtali za to vrijeme precizne geografske karte (2).
-Takodjer, vidio si da ona riječ ima i značenje jajasto(oblik) (1).
Prvo: The earliest reliably documented mention of the spherical Earth concept dates from around the 6th century BC when it appeared in ancient Greek philosophy, but remained a matter of speculation
until the 3rd century BC, when Hellenistic astronomy established the spherical shape of the Earth as a physical given. -
https://en.wikipedia.org/wiki/Spherical_Earth
Drugo: Whereas a number of previous Greek philosophers presumed the earth to be spherical, Aristotle (384–322 BC) is the one to be credited with proving the Earth's sphericity. Those arguments may be summarized as follows:
- The lunar eclipse is always circular
- Ships seem to sink as they move away from view and pass the horizon
- Some stars can be seen only from certain parts of the Earth.
https://en.wikipedia.org/wiki/History_o ... _meridians
Dakle - sve minimalno 800 godina prije Arapa i islama, a zapravo je vise od 1000...
Cak je i minimalno 300 godina prije katolicanstva...
Ovo se zove "argumenti". A to su lako provjerljive i dokazive cinjenice, zar ne?
Sad vi argumentovano pokazite da je istina ovo sto si gore tvrdio...
-Naravno da su lako provjerljive i dokazive činjenice,dovoljno da kliknem na tvoj link,
koji si postirao kao argument,skrolaš malo dole pod -Islamic astronomy- i eto ih moji argumenti,koliko hoćeš.Tako isto uradiš sa ovim drugim ti linkom,skrolaš na- Islamic cartographic schools-,i to je to.Vidiš kako istina hoće na vidjelo,hvala što si mi postirao argumente.
Usput na tim pasusima,klikanjem na pojedinačno označene pojmove dolaziš na daljne,proširene poveznice.
-Kao što i sam vidiš u tom što si postirao,radilo se još mnogo prije samo o čistim špekulacijama,a pazi „mudri“argumenata,ispade da je jedino Aristotel gled'o u nebo ili posmatrao brodove na pučini.Dakle njima nije bilo moguće te mudrolije i dokazati,te su to uspjelo uraditi,pogrešno ispraviti,izračunati, utvrditi i dalje proširiti i izučavati u -Zlatnom Islamskom dobu-, koje je dalo čitavu plejadu vrhunskih naučnika.Prije objave Kur'ana,niko se od njih ne spominje u bilo kakvom naučnom izvoru.Nakon objave,totalni znanstveni preokret.
Ovdje sam neke wiki citate izdvojio:
-Early Islamic scholars recognized earth's sphericity,[47] leading Muslim mathematicians to develop spherical trigonometry[48] in order to further mensuration and to calculate the distance and direction from any given point on the Earth to Mecca. This determined the Qibla, or Muslim direction of prayer.
-Muslim scholars who held to the round Earth theory used it for a quintessentially Islamic purpose: to calculate the distance and direction from any given point on the Earth to Mecca.[59] This determined the Qibla, or Muslim direction of prayer.
-A terrestrial globe (Kura-i-ard) was among the presents sent by the Persian Muslim astronomer Jamal-al-Din to Kubla Khan's Chinese court in 1267. It was made of wood on which "seven parts of water are represented in green, three parts of land in white, with rivers, lakes etc."[60] Ho Peng Yoke remarks that "it did not seem to have any general appeal to the Chinese in those days".[61]
-Early terrestrial globes depicting the entirety of the Old World were constructed in the Islamic world.[4][5] According to David Woodward, one such example was the terrestrial globe introduced to Beijing by the Persian astronomer, Jamal ad-Din, in 1267.[6]
-Muslim cartographers were using copies of Ptolemy's Almagest and Geography by the 9th century.[23] At that time, in the court of the caliph al-Maʾmūm, al-Khwārazmī compiled his Book of the Depiction of the Earth which mimicked the Geography[24] in providing the coördinates for 545 cities and regional maps of the Nile, the Island of the Jewel, the Sea of Darkness, and the Sea of Azov.[24] A 1037 copy of these are the earliest extant maps from Islamic lands.[25] The text clearly states that al-Khwārazmī was working from an earlier map, although this could not have been an exact copy of Ptolemy's work: his Prime Meridian was 10° east of Ptolemy's, he adds some places, and his latitudes differ.[24] C.A. Nallino suggests that the work was not based on Ptolemy but on a derivative world map,[26] presumably in Syriac or Arabic.[24] The colored map of al-Maʾmūm constructed by a team including al-Khwārazmī was described by the Persian encyclopædist al-Masʿūdī around 956 as superior to the maps of Marinus and Ptolemy,[27] probably indicating that it was built along similar mathematical principles.[28] It included 4530 cities and over 200 mountains.[citation needed]
Despite beginning to compile numerous gazetteers of places and coördinates indebted to Ptolemy,[29] Muslim scholars made almost no direct use of Ptolemy's principles in the maps which have survived.[23] Instead, they followed al-Khwārazmī's modifications and the orthogonal projection advocated by Suhrāb's early 10th-century treatise on the Marvels of the Seven Climes to the End of Habitation. Surviving maps from the medieval period were not done according to mathematical principles. The world map from the 11th-century Book of Curiosities is the earliest surviving map of the Muslim or Christian world to include a graticule but the cartographer seems to have not understood its purpose, starting it from the left using twice the intended scale and then (apparently realizing his mistake) giving up halfway through.[30] Its presence does strongly suggest the existence of earlier, now-lost maps which had been mathematically derived in the manner of Ptolemy,[25] al-Khwārazmi, or Suhrāb. There are surviving reports of such maps.[29]
-Muslim scientists made many of their own contributions to geography and the earth sciences.[clarification needed] In the 11th century, the Uyghur scholar Mahmud al-Kashgari was the first to draw an ethnographic map[clarification needed] of the Turkic peoples of Central Asia.
-Muslim astronomers generally accepted the Ptolemaic system and the Geocentric model,[16] but by the 10th century texts appeared regularly whose subject matter was doubts concerning Ptolemy (shukūk).[17] Several Muslim scholars questioned the Earth's apparent immobility[18][19] and centrality within the universe.[20] Some Muslim astronomers believed that the Earth rotates around its axis, such as Abu Sa'id al-Sijzi (d. circa 1020).[21][22] According to al-Biruni, Sijzi invented an astrolabe called al-zūraqī based on a belief held by some of his contemporaries "that the motion we see is due to the Earth's movement and not to that of the sky."[22][23] The prevalence of this view is further confirmed by a reference from the 13th century which states:
According to the geometers [or engineers] (muhandisīn), the Earth is in constant circular motion, and what appears to be the motion of the heavens is actually due to the motion of the Earth and not the stars.[22]
Early in the 11th century Alhazen wrote a scathing critique of Ptolemy's model in his Doubts on Ptolemy (c. 1028), which some have interpreted to imply he was criticizing Ptolemy's geocentrism,[24] but most agree that he was actually criticizing the details of Ptolemy's model rather than his geocentrism.[25]
In the 12th century, Arzachel departed from the ancient Greek idea of uniform circular motions by hypothesizing that the planet Mercury moves in an elliptic orbit,[26][27] while Alpetragius proposed a planetary model that abandoned the equant, epicycle and eccentric mechanisms,[28] though this resulted in a system that was mathematically less accurate.[29] Alpetragius also declared the Ptolemaic system as an imaginary model that was successful at predicting planetary positions but not real or physical. His alternative system spread through most of Europe during the 13th century.[30]
Fakhr al-Din al-Razi (1149–1209), in dealing with his conception of physics and the physical world in his Matalib, rejects the Aristotelian and Avicennian notion of the Earth's centrality within the universe, but instead argues that there are "a thousand thousand worlds (alfa alfi 'awalim) beyond this world such that each one of those worlds be bigger and more massive than this world as well as having the like of what this world has." To support his theological argument, he cites the Qur'anic verse, "All praise belongs to God, Lord of the Worlds," emphasizing the term "Worlds."[20]
The "Maragha Revolution" refers to the Maragha school's revolution against Ptolemaic astronomy. The "Maragha school" was an astronomical tradition beginning in the Maragha observatory and continuing with astronomers from the Damascus mosque and Samarkand observatory. Like their Andalusian predecessors, the Maragha astronomers attempted to solve the equant problem (the circle around whose circumference a planet or the center of an epicycle was conceived to move uniformly) and produce alternative configurations to the Ptolemaic model without abandoning geocentrism. They were more successful than their Andalusian predecessors in producing non-Ptolemaic configurations which eliminated the equant and eccentrics, were more accurate than the Ptolemaic model in numerically predicting planetary positions, and were in better agreement with empirical observations.[31] The most important of the Maragha astronomers included Mo'ayyeduddin Urdi (d. 1266), Nasīr al-Dīn al-Tūsī (1201–1274), Qutb al-Din al-Shirazi (1236–1311), Ibn al-Shatir (1304–1375), Ali Qushji (c. 1474), Al-Birjandi (d. 1525), and Shams al-Din al-Khafri (d. 1550).[32] Ibn al-Shatir, the Damascene astronomer (1304–1375 AD) working at the Umayyad Mosque, wrote a major book entitled Kitab Nihayat al-Sul fi Tashih al-Usul (A Final Inquiry Concerning the Rectification of Planetary Theory) on a theory which departs largely from the Ptolemaic system known at that time. In his book, Ibn al-Shatir, an Arab astronomer of the fourteenth century, E. S. Kennedy wrote "what is of most interest, however, is that Ibn al-Shatir's lunar theory, except for trivial differences in parameters, is identical with that of Copernicus (1473–1543 AD)." The discovery that the models of Ibn al-Shatir are mathematically identical to those of Copernicus suggests the possible transmission of these models to Europe.[33] At the Maragha and Samarkand observatories, the Earth's rotation was discussed by al-Tusi and Ali Qushji (b. 1403); the arguments and evidence they used resemble those used by Copernicus to support the Earth's motion.[18][19]
https://en.wikipedia.org/wiki/Islamic_Golden_Age
https://en.wikipedia.org/wiki/Geography ... eval_Islam
https://en.wikipedia.org/wiki/Astronomy ... amic_world
-Što se tiče značenje one riječi,evo ovdje:
http://www.wordsense.eu/%D8%AF%D8%AD%D8%A7%D9%87%D8%A7/
https://glosbe.com/ar/en/%D8%AF%D8%AD%D8%A7%D9%87%D8%A7
