درخت حوزه‌های تخصصی

Throughout history, numerous locations have been proposed as the center of the Earth, including cities such as Çorum in Turkey, Giza in Egypt, Tulsa in Oklahoma, Shiz in Iran, Jerusalem, and Mecca in Saudi Arabia. However, with the exception of Mecca, advocates for these sites have generally failed to provide compelling evidence for their centrality, often basing their claims on cultural or religious traditions rather than empirical data. Egyptian scholar Zaqlūl al-Najjār asserts that Mecca is the true center of the Earth, supporting his view with both religious and scientific arguments. This study employs a descriptive-analytical approach to outline al-Najjār’s perspective on the centrality of the Kaaba and explores the possible manifestations of this centrality. The discussion highlights the role of religious interpretation in addressing scientific debates and substantiates the claim that the Kaaba in Mecca can be regarded as the center of the Earth. Key arguments include the global call to Islam originating from Mecca, Qur’ānic verses that reference the expansion of the Earth from Mecca-such as concepts like " Ṭaḥwul al-ʿArḍ ," " Dahwul al-ʿArḍ ," and " Mad al-ʿArḍ " and the alignment of these concepts with scientific evidence and the semantics of terms such as " al-Bayt al-‘Atīq " and " Umm al-Qura .".

This study examines Farabi's perspective on international relations, focusing on the concept of the Virtuous City (al-Madīna al-Fāḍila) and the Non-Virtuous Cities. The research method is based on textual and comparative analysis of Farabi's works, particularly The Principles of the Views of the People of the Virtuous City (Ārā' Ahl al-Madīna al-Fāḍila), Civil Policy (al-Siyāsa al-Madanīya), and Selected Aphorisms (Fuṣūl Muntaza‘a). This analysis emphasizes a comparison with the views of Plato in the Republic and Laws, and Thucydides' Melian Dialogue in the History of the Peloponnesian War. Influenced by Plato, Farabi defines the Virtuous City as a just society guided toward happiness (sa'āda) by a chief-philosopher. He categorizes the Non-Virtuous Cities into three types: Ignorant (Jāhila), Immoral (Fāsiqa), or Erring/Straying (Ḍālla), with the Vicious City (al-Madīna al-Taghallubīya) serving as their core, dominated by the motive of superiority/dominance (taghallub). The study indicates that the beliefs of the inhabitants of the Ignorant Cities, particularly regarding justice and dominance, reflect Thucydides' views (as articulated by the Athenians in the Melian Dialogue, that "the strong do what they can and the weak suffer what they must"). Farabi considers just war to involve defense, securing legitimate rights, or guiding others toward the good (khayr), while unjust war arises solely from dominance and a lust for superiority (taghallub). This study argues that, for Farabi, the survival of the Virtuous City amidst dominant cities necessitates a strong defense, and the expansion of the Virtuous City into a Virtuous Nation (al-Umma al-Fāḍila) and a Virtuous World (al-Ma‘mūra al-Fāḍila) is a prerequisite for eliminating war and achieving true happiness.