Euclid's classic proof about the infinitude of prime numbers has been a standard model of reasoning in student textbooks and books of elementary number theory. It has withstood scrutiny for over 2000 years but we shall prove that despite the deceptive appearance of its analytical reasoning it is tautological in nature. We shall argue that the proof is more of an observation about the general property of a prime numbers than an expository style of natural deduction of the proof of (...) their infinitude. (shrink)

Abstract: The intelligent embedded agricultural robotic system is a low cost and efficient microcontroller robot which include; A soil moisture monitoring system which monitors the moisture content of the soil in the various parts of the field and the measured data to a microcontroller unit which in turn displays the received data on a Liquid Crystal Display to determine when to irrigate or spray the farm field. An automatic car, which follows a path designed in the field, i.e., a white (...) line on a black surface integrated with a spraying and irrigating mechanism for carrying out agricultural spray and irrigation. An automatic solar tracking system that tracks the sun’s position for maximum light intensity was used to charge the DC 12V battery which was used to power to the robotic system. A refilling system with obstacle detection feature was used for refilling water, chemical or fertilizer spray in the spraying and irrigating tank integrated with the line follower robotic system. This embedded system is useful for farmers who wish to monitor the soil moisture content of the field, and automate spraying and irrigation purposes at low costs and higher efficiency. (shrink)

In the historical process, the importance of doing interdisciplinary work has been accepted in all social sciences and has become an undeniable phenomenon. The history of Islamic thought can undoubtedly be seen as a very fertile field for such a study. It is because many different disciplines start the historical formation process from the same point. In other words, they are historically constructed on a common narrative. In this respect, interdisciplinary reading can be most functional in the context of usûl-ı (...) fiqh, kalam, philosophy and mysticism, which can be expressed as the pillars of Islamic thought. In this framework, we have identified Ahmed Mahmûd Subhi, the Egyptian thinker and academician, as a prototype in our study. As a matter of fact, Subhi has an approach that stands out with a holistic perception of Islamic thought and has produced texts that can build the idea in question. We can build Subhî's way of thinking with a tradition he abides by or in a teacher-student relationship. What is needed for this is to take an in-depth look at his life and works. Such a study will serve as the key to our understanding of Subhi's scientific method. The ultimate aim of this study is to emphasize the importance of taking different disciplines as a basis in order to make healthy and correct interpretations of Islamic thought. This issue, which we have expressed as a claim, will be embodied by Subhî's ideas in his texts and turned into a concrete structure. (shrink)

al-Zuhd, one of the most prominent themes in the Arab poetry in the Abbasid period, came to the summit by the poets like Abū l-ʻAtāhiyya and Abū Nuwās. Another important poem known with his poems on al-Zuhd is Mahmud al-Warraq. Warrak, after a youth life in pleasure, understood the s of life and apply himself to poetry on zuhd. Warrak produced a number of different works in verse form. He was distinguished by the sincerity in his statements and the (...) simple language he used. He had thought that he was deceived by worldly gifts and pleasures in his youth and thus tried in his poems to guide young people with a sense of responsibility not to fall in same mistakes. This paper will examine Warraq emphasis on “youth un in his Diwan. Poems will be discussed in the context of the nature and the fate of youth. In the introduction, the development of poetry tradition on al-zuhd in the period of Umayyads and Abbasids will be mentioned briefly. Afterwards, poems About youth in his diwan will be researched. (shrink)

This paper examines the following three questions: (1) In The Rose Garden of Mystery (Golshan-e Rāz), how does the prominent 7-8th-century Iranian Sufi, Maḥmūd Shabistarī, distinguish the mystical “contemplation” and “rational reflection” in pursuing divine knowledge? (2) Was Shabistarī an anti-rationalist (strict fideist)? (3) How does Shabistarī’s position fit into the ancient Greek, Neoplatonist, and medieval Islamic and Christian metaphysics? This paper examines Golshan-e Rāz in the context of Shabistarī’s other works, commentaries, secondary sources, and Islamic thought—Sufism and philosophy. Existing (...) literature on Golshan-e Rāz primarily focuses on its literary aspects, neglecting its philosophical and mystical concepts. However, a thorough understanding requires examining these concepts in a broad context, which will inspire further research. The rationale behind this research is rooted in the religious obligation for believers to know God, with “thinking” as the means to acquire such knowledge. This is why the first question Herawī poses to Shabistarī pertains to the nature of thought—justifying this paper’s focus. Contemporary opposition to religion often stems from its perceived incongruity with the rational frameworks offered by positivism, materialism, or scientific inquiry. By differentiating between mystical and rational modes of thought that Shabistarī presents, this study shows the contemporary person that intellectual inquiry extends beyond rationalism and encompasses mysticism. Consequently, rational and mystical perspectives should be pursued in the quest for the divine. Furthermore, this study contends that Shabistarī should not be regarded as a strict fideist; instead, his criticism is directed toward the constraints inherent in rational thinking. (shrink)

Who or what is “I”? Does “I” refer to the soul, body, or something else? This paper aims to clarify the Iranian Sufi Maḥmūd Shabistarī’s metaphysical account of the self in The Rose Garden of Mystery (Gulshan-i Rāz). Some of Shabistarī’s commentators-for example, Lāhījī-argue that the “self is the determined Real” without offering a full account. This paper presents Shabistarī’s self by examining Gulshan in the context of commentaries, secondary sources, and Islamic thought and by presenting opposing interpretations and reasons (...) for the most prominent interpreta￾tions. In Gulshan, the self is neither the soul nor the body. It is the Real’s determination, a face among the eternally manifesting, unrepeated faces of the Real. This paper argues that the self is the human’s fixed entity (quiddity, ʿayn-i thābitah), whose aptitudes are perpetually unfolding; it is an eternal becoming of the Perfect Man. The self is not reified (i.e., it is of no definite content or form) or fully known; it changes every moment; it is the ever-changing “I” of the moment. Shabistarī’s metaphysics helps the modern person realize that her self is divine; it teaches her that because the world-including humans, animals, and the environment-is God’s manifesta￾tion, it deserves care. (shrink)

This study explores the distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or The Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes the intricate spiritual journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and interpretations by scholars such as Lāhījī and Ibn Turka Iṣfahānī. The main question the paper addresses is this: “How can the spiritual journeyer overcome obstacles—particularly ‘otherness’—and achieve unity with the divine Essence within the framework of Islamic (...) mysticism, as interpreted through Shabestarī’s teachings in Golshan-e Rāz?” To answer this inquiry, the paper addresses pivotal questions concerning Shabestarī’s depiction of the spiritual journeyer’s path, its stages and challenges, and the critical role of the human form in divine manifestation. The study underscores the necessity of overcoming duality and distinction, alluding to the transformative nature of the journey that necessitates self-purification and the cessation of otherness. Findings from this study provide an enriched understanding of Shabestarī’s thought, contributing to the discourse on Islamic metaphysics. It presents valuable insights into the spiritual journeyer’s path, offering a comprehensive interpretation of the challenges, practices, and transformative experiences leading to divine realization and unity. (shrink)