al-Khwarizmi

چهارمین کنگرۀ جهاني میان رشته¬ای بيروني
به ¬مناسبت نهصد و شصت و هشتمین (968) سالگرد ارتحال
دانشمند بزرگ ايران و جهان ابوريحان بيروني
برگزارکننده: بنیاد ابوریحان بیرونی (با رب)، داکا، بنگلادش
با همکاری: دانشگاه پیام نور، تهران، ج. ا. ایران
عنوان : نخستین کنگرۀ جهانی میان رشته ای بیرونی دربارۀ:
1) بیرونی  به عنوان نمادی از اندیشه های علمی، فلسفی، فرهنگی و اجتماعی
2) روابط هند و ایران: اشاره ویژه به تاریخ، فرهنگ، زبان، ادبیات و معماری –
برنامه های جنبی:  بازدید از آثار قدیمی شهر سونارگاؤن، پایتخت سلطان غیاث الدین اعظم  شاه (1389 - 1410 میلادی) و آرامگاه سلطان و نیز یک نشست فرهنگی (شعرخوانی، غزل و قوّالی)
محل برگزاری : تالار هنر ار سی مجومدار، دانشگاه داکا، بنگلادش

تاریخ های مهم:
تاريخ برگزاری :      7-9 فوریه 2018  برابر با 18 –20 بهمن 1396 1394 هجری شمسی
مهلت ارسال چکيده : تا  30 سپتامبر مطابق با 8  مهر 1396 {چکیده فارسی باید همراه با ترجمۀ انگلیسی باشد و ارسال کارنامک (سی وی) تا 150 واژه لازم است }
یادآوری: چکیده و مقاله خود را به ammarifbillah@gmail.com ارسال کنید.

Cet article vise à restituer la doctrine du « signe du manifeste au caché » d'Abū Hāšim al-Ğubbāʾī (888-933). Il montre qu'Abū Hāšim a tendu à interpréter ce signe comme une inférence, dont il a reconnu deux types prin-cipaux : le type-1 (la « communauté de preuve », al-ištirāk fī al-dalāla) pro-cède par déduction analytique de concepts en neutralisant les conditions de réalisation de ces derniers, c'est-à-dire leur soubassement ontologique. C'est, typiquement, la procédure la plus directement consonante avec l'ontologie mo-dale d'Abū Hāšim. Le type-2 (la « communauté de cause », al-ištirāk fī al-ʿilla) exhibe un même rapport de causalité au plan du connu et au plan de l'incon-nu et considère que la causalité au plan du connu est elle-même la cause de la causalité au plan de l'inconnu. Cette partition parfaitement inédite dans la philosophie et le kalām est en revanche préfigurée dans la doctrine de la preuve exposée par al-Ḫwārizmī dans son Algèbre. Al-Ḫwārizmī distingue en effet entre la preuve « par la cause » (bi-al-ʿilla), qui consiste à transférer une certaine déduction géométrique au plan de l'algèbre et la preuve « par l'expres-sion » (bi-al-lafẓ) qui opère directement sur les expressions algébriques, qu'elle réduit analytiquement. En se fondant sur un texte d'Abū Hāšim consacré à la connaissance humaine qui paraît se référer à l'oeuvre d'al-Ḫwārizmī, l'ar-ticle suggère pour finir que le parallèle conceptuel étroit entre la doctrine de la preuve d'al-Ḫwārizmī et la doctrine du signe d'Abū Hāšim pourrait ne pas être une simple coïncidence. Deux appendices ont été ajoutés. Le premier traite de la lecture par al-Fārābī de la théorie de l'inférence d'Abū Hāšim. Le second, en s'appuyant sur toutes les données disponibles, établit pour la première fois les dates correctes et précises de la vie d'Abū Hāšim. Abstract. This article aims to unravel the doctrine of the "sign from the manifest to the hidden" of Abū Hāšim al-Ğubbāʾī (888-933). It shows that Abū Hāšim tended to interpret this sign as an inference, of which he recognized two main types: Type-1 (the "community of evidence", al-ištirāk fī al-dalāla) proceeds by analytical deduction of concepts by neutralizing the conditions of their realization , i. e. their ontological basis. This is, typically, the procedure most directly consonant with Abū Hāšim's modal ontology. Type-2 (the "community of cause", al-ištirāk fī al-ʿilla) exhibits the same causal relationship at the known and unknown levels and considers causality at the known level to be itself the cause of causality at the unknown level. This partition was completely new in philosophy and kalām at the time of Abū Hāšim, but it is foreshadowed in al-Ḫwārizmī's Algebra. In this book, al-Ḫwārizmī distinguishes between proof "by cause" (bi-al-ʿilla), which consists in transferring a certain geometric deduction https://www.cambridge.org/core/terms. https://doi.

Article n-ḥ-’alif of Ibn Manẓūr’s (d. 711/1311) Lisān al-‘Arab opens with a quote from ʾAzharī’s (d. 370-980) Tahḏīb al-luġa mentioning Greek art of grammar and the character of Yaḥyā al-naḥwī/Yuḥannā al-ʾIskandarānī, i.e. Johannes or John of Alexandria, also called the Grammarian or Philoponus (around 490-575 AD). The purpose of this paper is to answer two questions: 1) what could be the meaning of the highlighting of a passage, which in ʾAzharī himself is not at the head of the article, under the pen of a Maghrebi lexicographer of the late 7th/13th-early 8th/14th century? ; 2) in the broader context of the meeting between worlds, which constitutes the theme of UEAI 28, what does such a quotation tell us about the long, complex and confrontational history of falsafa’s reception in the world of Islam itself?

We suggest that the teaching of Astronomy should be partly used as a unique platform to illustrate the advancement of science from ancient times along with the strong interrelation between science and religion. Here we chose to describe the influence of astronomical measurements that led to the determination of calendars with emphasis on the Islamic epoch:
During the second century the Ethiopian Church placed the world’s year of creation (YOC) at exactly 5500 years before the Incarnation, thus expressing the view that it is related to the first day of the second half of the sixth millennium since their believed to be the YOC. The Ethiopian Church also believed that the astronomical visualization of the sky in the YOC which placed the vernal equinox and the newmoon in the same day, repeated itself in the year 5500.
We showed that the notion of such an "astronomical coincidence" originated from the Jews who believed that the YOC, Exodus, and the building of the Temple were mystically connected by similar rare newmoon events relative to the vernal equinox.

Here we show that the founders of Islam believed in a similar mystical coincidence, explicitly that the 16th of July, 622 AD,- the epoch of the Islamic calendar-, is exactly the day in which the 6000th lunar year started after the biblical creation based on the number of solar years from creation as determined by Eusebius.
We show that our astronomical calculations are in accordance with a tradition mentioned by Abu al-Faḍl and