Il trattato aureo sulla medicina attribuito a l’imām ‘Alī al-Riḍā (original) (raw)

Qutb al-Din Shirazi’s Medical Work, al-Tuhfa al-Sa'diya (Commentary on volume 1 of Ibn Sina’s al-Qanun fi al-Tibb) and its Sources

Qutb al-Din Shirazi wrote several huge works not only on mathematical sciences and philosophy, but also on medicine: a commentary on volume 1 of Ibn Sina’s al-Qanun fi al-Tibb entitled al-Tuhfa al-Sa'diya in nine volumes. This is not surprising because Qutb al-Din came from a family of physicians and he received medical education in his youth by reading Ibn Sina’s Qanun. This enormous commentary ought to give us comprehensive information about books on medicine and its allied disciplines available to Qutb al-Din. In this article, I will elucidate how he utilized these books when composing such a huge work. Particularly, I will focus on how Qutb al-Din used Ibn Rushd’s medical work in his al-Tuhfa al-Sa'diya, and rethink the importance of Ibn Rushd in the East.

Medieval Theoretical Principles of Medicine in Ibn Sīnā’s al-Qānūn fī al-Ṭibb and al-Dhahabī’s al-Ṭibb al-Nabawī

2020

The Galenic account of medicine by Ibn Sīnā (d. 427AH/1037CE) was remarkably significant for natural philosophy and religious thought in the medieval Islamic world. Just as one might split philosophy in the Islamic world into eras before and after Avicenna, so one could periodise medical history into the time before and after Ibn Sīnā’s glorious al-Qānūn fī al-Ṭibb (Canon of Medicine). This article compares the medical theory in al-Qānūn fī al-Ṭibb and al-Dhahabī’s (d. 748/1348) al-Ṭibb al-Nabawī to determine if the medieval al-Ṭibb al-Nabawī genre was influenced by the post-Avicennian tradition. To assess this theoretical impact on the writing in the prophetic medicine genre, the article first analyses the introductory part of both writings, as well as the subsequent developments in al-Ṭibb al-Nabawī writings. This will form a comparative view of the medieval anatomical and philosophical positions. Given that traditional prophetic medicine is the focus of the al-Ṭibb al-Nabawī genr...

Golden Age of Islamic Medicine

When Abbasid Caliph al-Mansoor (754-775) the second ruler of Baghdad fell sick and his physician could not cure him, he sent for a Persian physician from the medical academy of Jundi Shapur, Iran. Thereafter the Caliph began to favor physicians and patronize medicine.

The First Medical Text in Preventive Medicine Written in Islamic World

Journal of Research on History of Medicine, 2014

Medical books written in Islamic societies have devoted special chapters to preventive medicine named Hefzossehha’. Nowadays, Ferdous Alhekmah is considered as the first medical text authored by Muslim scientists in Islamic countries. But in this review study we offer a more ancient text that belongs to Ali Ibn Musa (Imam Reza PBUH), the 8th Imam of shi’ites. This text was written about 815-818 AD while Imam Reza was in Marv, the Abbasid’s capital city during the al-Ma’mun’s governance (813-833). This precedes the book of Tabari (810-855), Ferdous Alhekmah. This text was written specifically about preventive medicine and contains nutritional patterns; the effect of weather, sleep, four temperaments and humors on health; personal hygiene; cupping and phlebotomy; health care in travels; sex hygiene and its influence on fetus health and prevention of some especial diseases. This text was different from many books in this field in some ways. Thus, al-Ma’mun commanded some scribes to wri...

Al-Ṭabarī and al-Ṭabarī. Compendia between Medicine and Philosophy

Peter Adamson and Peter E. Pormann (eds), Philosophy and Medicine in the Formative Period of Islam (= Warburg Institute Colloquia 31), London, The Warburg Institute, 2017

Abū l-Ḥasan ʿAlī ibn Sahl Rabban al-Ṭabarī and Abū l-Ḥasan Aḥmad ibn Muḥammad al-Ṭabarī have a lot in common. Both Ṭabarīs were physicians, but also versed in philosophy. And both composed a medical compendium, a kunnāš, in which philosophy plays an important role. These two compendia of the Ṭabarīs are the focus of the present article. ʿAlī ibn Rabban's kunnāš, the Paradise of Wisdon (Firdaws al-ḥikma) will be presented as an example of a medico-philosophical treatise for which we can observe two completely different sorts of reception. It was either perceived as a medical compendium and only appreciated for its medical contents, or entirely stripped of this component and passed on as a solely philosophical source text. As for Abū l-Ḥasan Aḥmad al-Ṭabarī's Hippocratic Treatments (al-Muʿālaǧāt al-Buqrāṭīya), its introduction will be taken as an interesting example of a medical text which contains references to Greek philosophical works not figuring prominently in the parallel philosophical tradition of the time. Thus the usage of medical, on the one hand, and philosophical texts, on the other, seems to have not been exclusively reserved to the corresponding science and tradition, but the texts seem to have moved freely across the boundaries between the disciplines.