ابن سينا ... أمير الأطباء
ابن سينا هو أبو علي الحسين ابن سينا، فيلسوف إسلامي وطبيب وعالِم في مجالات العلوم الطبيعية والرياضيات، ولد في عام 980 ميلادي في أفشانا القريبة من بُخارى، وأبوه هو عبد الله مواليد مدينة بلخ وأمه سيتارا من مدينة تاجك، ويُعد ابن سينا من أكثر الشخصيات الفلسفية والأطباء تأثيراً في العالم الإسلامي وأوروبا في فترة العصور الوسطى، إذ إن كتبه واكتشافاته بالطب كانت تُدرَس في جامعات أوروبا حتى القرن السابع عشر.
لقد حرص عبد الله على تلقي ابنه لأفضل تعليم حيث إنّه كان طفلاً نبيهاً وذكياً، حيث إنه في سن العاشرة ختم القرآن وأنهى دراسته له وأصبح بارعاً في اللغة العربية وآدابها، ثمّ اتجه إلى دراسة الشريعة الإسلامية، والفقه، والفلسفة، والمنطق، والعلوم الطبيعية، وبقيَ فيها لمدة 6 سنين، ثم أصبح طبيباً في سن الثامنة عشر وكان قد درس الطب منذ الثالثة عشر من عمره، وأصبح له سُمعة معروفة في الطب في بلده وما حولها، في حين أنه اشتهر في أوروبا بعد ترجمة أعماله إلى اللاتينية والعبرية وانتشارها فيها.
: حياته
كان عبد الله والد ابن سينا يعمل محافظاً في إحدى القُرى، ثم انتقل مع عائلته إلى بُخارى وعمل في وظيفة إدارية أيضاً لدى نوح بن منصور سلطان بُخارى، ومن ثم بدأ ابن سينا التعلم في مجال الفقه مع معلمه إسماعيل الزاهد، وبعدها اتجه إلى دراسة الطب مع عدد من المعلمين، وقد وصف ابن سينا مجال الطب بالسهل. فيما بعد قام ابن سينا بمعالجة السلطان منصور بن نوح بعد أن أُصيب بمرض حيَّرَ أطباء المدينة، فكافئه السلطان وسمح له بالدخول إلى مكتبة السمانيد الملكية الخاصة به، مما ساعد ابن سينا في تعليمه الذاتي للفلسفة والعلوم، حيث بدأ في الكتابة في عمر 21 عاماً، إذ كتب في مجالات عِدّة كالرياضيات والهندسة وعلم الفلك، والفيزياء، والميتافيزيقيا، وعلوم اللغة، والشعر، والموسيقى.
استمر ابن سينا في العمل داخل البلاط الملكي كطبيب حتى وفاة السلطان، ثم انتقل إلى جرجان وهي منطقة قريبة من بحر كابسيان، فكان يُدرِس علم الفلك والمنطق فيها، وبدأ أيضاً بتأليف أشهر كتبه في الطب وهو كتاب القانون في الطب، ثم انتقل بعد ذلك إلى منطقة الري ومارس الطب فيها وألّف حوالي 30 كتاب، ثم رحل إلى همدان، حيث عالج حاكمها شمس الدولة من مَغص شديد، فأصبح طبيبه الخاص وصديقاً مقربّاً منه، وقد عيّنه رئيساً للوزراء، وبعد وفاة شمس الدولة لم يرغب ابن سينا في البقاء داخل حمدان، فخاطب حاكم أصفهان حتى يجد له منصباً في بلاطه الملكي، إلا أن أمير حمدان الجديد علم بذلك وقام بسجنه، وقد كتب ابن سينا عِدّة كتب أثناء وجوده في السجن، ثم بعد إطلاق سراحه انتقل إلى أصفهان، حيث وجد الاستقرار والأمان، وعمل في خدمة علاء الدولة إلى أن وافته المنية.
:إنجازاته
في مجال الطب يُعتبر المجال الطبي سبباً لشهرة ابن سينا، وخصوصا كتابه القانون في الطب، الذي يُعد موسوعة شاملة للمعلومات والمعرفة الطبية، شرح فيه الأمراض التي تُصيب الإنسان في جميع أجزاء جسمه، ومن اكتشافاته أيضاً في مجال الطب ما يلي:
اكتشف العدوى وفَهِم طبيعة الأمراض المُعدية وكيفية انتقالها.
كان أول من يُميز الفرق بين الشلل النصفي الناجم عن سبب داخلي والذي يَنتُج عن سبب خارجي.
أول من وصف أمراض النساء كمرض انسداد المهبل، والأورام الليفية، وحُمّى النفاس.
وضّح السكتة الدماغية.
بيّن أثر الأمراض العقلية على سائر الجسم وأعصابه، وضرورة الخضوع للعلاج النفسي.
استخدم الكي والنار لإيقاف النزيف.
قام بوصف 670 عقار لعلاج الأمراض.
وضّح أثر التلوث على جسم الإنسان والأمراض التي قد تُصيبه بسببه.
كان له مساهمات في علم التشريح فوضّح أجزاء العين بشكل دقيق.
:إنجازاته في المجالات الأخرى
،ساهم ابن سينا في مجالات عِدّة غير الطب من ضمنها العلوم الطبيعية والموسيقى ومنها:
في مجال الفيزياء: قام باختراع جهاز لقياس الطول بدقة، وقام بوصف حركة الجسم، وعرف طبيعة الضوء وكيفية انبعاثه إذ اكتشف أنّ الضوء أسرع من الصوت، ووضّح كيف يُمكن للصوت أن ينتقل عبر موجات صوتية في الهواء، ودرس أشكال الطاقة المختلفة.
في علم الفلك: اخترع جهاز لمراقبة إحداثيات النجوم، إذ اكتشف أنّ اضاءة النجوم ذاتية، وقام بتقديم العديد من الاقتراحات الفلكية مثل أنّ كوكب الزهرة أقرب إلى الشمس من الأرض.
في مجال الموسيقى: كتب العديد من القصائد القصيرة.
في مجال علم النبات: قام بشرح تركيب النبات، ووضّح أجزاءها جميعاً بدقة.
في مجال علم الرياضيات: كتب العديد من الكتب في هذا المجال، ومنها: مختصر علم الهيئة، ورسالة الزاوية، ومختصر إقليدس.
:فلسفة ابن سينا:
ربط ابن سينا الفلسفة بالدين، فقام بتقبُل بعض الأفكار الفلسفية السابقة ورفض البعض الآخر، فمثلا قام بشرح مفهوم النبالة الأفلاطونية للانبعاث، لكنه بالمقابل رفض بعض أفكاره الأُخرى مثل الوجود المسبق للروح، كما قام باستخدام منطق أرسطو لتطوير حججه.
: أشهر أعماله:
كتب أكثر من 400 عمل، الذي بقي منها ونُشِر حوالي 240 عمل، كانت في مجالات مختلفة كالطب، والعلوم، والموسيقى، والفلسفة، والدواء، والدين، ومجالات أُخرى أيضاً، وأبرز هذه الأعمال: القانون في الطب: هو موسوعة طبية تتكون من خمسة مجلدات بمجموع كلمات يفوق المليون كلمة، ويحتوي الكتاب على معلومات طبية من المصادر القديمة والإسلامية. كتاب الشفاء: يُقسم هذا الكتاب إلى أربع أجزاء علمية وفلسفية، وهي: المنطق، العلوم الطبيعية، الرياضيات، الميتافيزيقيا، وقيل أن هذا الكتاب هو شفاء الروح. كتاب الخلاص. كتاب الملاحظات والعتابات. ورقة عن التشريح. ورقة عن الطعام والأدوية. ملخص الإقليدس. ملخص الماجيست. كتاب الفلك. الأطروحة التي تُبطل حكم النجوم. أطروحة في الفضاء. أطروحة في النباتات والحيوانات.
:وفاة ابن سينا
توفي ابن سينا في عمر الثامنة والخمسين في عام 1037 ميلادي في إيران، بسبب مرض في جهازه الهضمي مما أدى الى ألم في معدته، وقام بالتبرع بجميع ما يملك للعبيد والجمعيات الخيرية قبل وفاته.
Avicenna - A master physician
Avicenna; 1593 edition, The Canon of Medicine
Avicenna did not burst upon an empty Islamic intellectual stage. It is believed that Muslim writer Ibn al-Muqaffaʿ, or possibly his son, had introduced Aristotelian logic to the Islamic world more than two centuries before Avicenna. Al-Kindī, the first Islamic Peripatetic (Aristotelian) philosopher, and Turkish polymath al-Fārābī, from whose book Avicenna would learn Aristotle’s metaphysics, preceded him. Of these luminaries, however, Avicenna remains by far the greatest.
Avicenna, Arabic Ibn Sīnā, in full Abū ʿAlī al-Ḥusayn ibn ʿAbd Allāh ibn Sīnā, (born 980, near Bukhara, Iran [now in Uzbekistan]—died 1037, Hamadan, Iran), Muslim physician, the most famous and influential of the philosopher-scientists of the medieval Islamic world. He was particularly noted for his contributions in the fields of Aristotelian philosophy and medicine. He composed the Kitāb al-shifāʾ (Book of the Cure), a vast philosophical and scientific encyclopaedia, and Al-Qānūn fī al-ṭibb (The Canon of Medicine), which is among the most famous books in the history of medicine.
Life and education
According to Avicenna’s personal account of his life, as communicated in the records of his longtime pupil al-Jūzjānī, he read and memorized the entire Qurʾān by age 10. The tutor Nātilī instructed the youth in elementary logic, and, having soon surpassed his teacher, Avicenna took to studying the Hellenistic authors on his own. By age 16 Avicenna turned to medicine, a discipline over which he claimed “easy” mastery. When the sultan of Bukhara fell ill with an ailment that baffled the court physicians, Avicenna was called to his bedside and cured him. In gratitude, the sultan opened the royal Sāmānid library to him, a fortuitous benevolence that introduced Avicenna to a veritable cornucopia of science and philosophy.
Avicenna began his prodigious writing career at age 21. Some 240 extant titles bear his name. They cross numerous fields, including mathematics, geometry, astronomy, physics, metaphysics, philology, music, and poetry. Often caught up in the tempestuous political and religious strife of the era, Avicenna’s scholarship was unquestionably hampered by a need to remain on the move. At Eṣfahān, under ʿAlā al-Dawlah, he found the stability and security that had eluded him. If Avicenna could be said to have had any halcyon days, they occurred during his time at Eṣfahān, where he was insulated from political intrigues and could hold his own scholars’ court every Friday, discussing topics at will. In this salubrious climate, Avicenna completed Kitāb al-shifāʾ, wrote Dānish nāma-i ʿalāʾī (Book of Knowledge) and Kitāb al-najāt (Book of Salvation), and compiled new and more-accurate astronomical tables.
While in the company of ʿAlā al-Dawlah, Avicenna fell ill with colic. He treated himself by employing the heroic measure of eight self-administered celery-seed enemas in one day. However, the preparation was either inadvertently or intentionally altered by an attendant to include five measures of active ingredient instead of the prescribed two. That caused ulceration of the intestines. Following up with mithridate (a mild opium remedy attributed to Mithradates VI Eupator, king of Pontus [120–63 BCE]), a slave attempted to poison Avicenna by surreptitiously adding a surfeit of opium. Weakened but indefatigable, he accompanied ʿAlā al-Dawlah on his march to Hamadan. On the way he took a severe turn for the worse, lingered for a while, and died in the holy month of Ramadan.
Influence in philosophy and science
In 1919–20 British Orientalist and acclaimed authority on Persia Edward G. Browne opined that “Avicenna was a better philosopher than physician, but al-Rāzī [Rhazes] a better physician than philosopher,” a conclusion oft repeated ever since. But a judgment issued 800 years later begs the question: By what contemporary measure is an appraisal of “better” made? Several points are needed to make the philosophical and scientific views of these men comprehensible today. Theirs was the culture of the ʿAbbāsid Caliphate (750–1258), the final ruling dynasty built on the precepts of the first Muslim community (ummah) in the Islamic world. Thus, their cultural beliefs were remote from those of the 20th-century West and those of their Hellenistic predecessors. Their worldview was theocentric (centred on God)—rather than anthropocentric (centred on humans), a perspective known to the Greco-Roman world. Their cosmology was a unity of natural, supernatural, and preternatural realms.
Avicenna’s cosmology centralized God as the Creator—the First Cause, the necessary Being from whom emanated the 10 intelligences and whose immutable essence and existence reigned over those intelligences. The First Intelligence descended on down to the Active Intelligence, which communicated to humans through its divine light, a symbolic attribute deriving authority from the Qurʾān.
Avicenna’s most important work of philosophy and science is Kitāb al-shifāʾ, which is a four-part encyclopaedia covering logic, physics, mathematics, and metaphysics. Since science was equated with wisdom, Avicenna attempted a broad unified classification of knowledge. For example, in the physics section, nature is discussed in the context of eight principal sciences, including the sciences of general principles, of celestial and terrestrial bodies, and of primary elements, as well as meteorology, mineralogy, botany, zoology, and psychology (science of the soul). The subordinate sciences, in order of importance, as designated by Avicenna, are medicine; astrology; physiognomy, the study of the correspondence of psychological characteristics to physical structure; oneiromancy, the art of dream interpretation; talismans, objects with magical power to blend the celestial forces with the forces of particular worldly bodies, giving rise to extraordinary action on earth; theurgy, the “secrets of prodigies,” whereby the combining of terrestrial forces are made to produce remarkable actions and effects; and alchemy, an arcane art studied by Avicenna, although he ultimately rejected its transmutationism (the notion that base metals, such as copper and lead, could be transformed into precious metals, such as gold and silver). Mathematics is divided into four principal sciences: numbers and arithmetic, geometry and geography, astronomy, and music.
Logic was viewed by Avicenna as instrumental to philosophy, an art and a science to be concerned with second-order concepts. While he was generally within the tradition of al-Fārābī and al-Kindī, he more clearly dissociated himself from the Peripatetic school of Baghdad and utilized concepts of the Platonic and Stoic doctrines more openly and with a more independent mind. More importantly, his theology—the First Cause and the 10 intelligences—allowed his philosophy, with its devotion to God as Creator and the celestial hierarchy, to be imported easily into medieval European Scholastic thought.
Influence in medicine
Despite a general assessment favouring al-Rāzī’s medical contributions, many physicians historically preferred Avicenna for his organization and clarity. Indeed, his influence over Europe’s great medical schools extended well into the early modern period. There The Canon of Medicine (Al-Qānūn fī al-ṭibb) became the preeminent source, rather than al-Rāzī’s Kitāb al-ḥāwī (Comprehensive Book).
Avicenna's recommended spinal manipulations, 1556 edition, The Canon of Medicine
Avicenna’s penchant for categorizing becomes immediately evident in the Canon, which is divided into five books. The first book contains four treatises, the first of which examines the four elements (earth, air, fire, and water) in light of Greek physician Galen of Pergamum’s four humours (blood, phlegm, yellow bile, and black bile). The first treatise also includes anatomy. The second treatise examines etiology (cause) and symptoms, while the third covers hygiene, health and sickness, and death’s inevitability. The fourth treatise is a therapeutic nosology (classification of disease) and a general overview of regimens and dietary treatments. Book II of the Canon is a “Materia Medica,” Book III covers “Head-to-Toe Diseases,” Book IV examines “Diseases That Are Not Specific to Certain Organs” (fevers and other systemic and humoral pathologies), and Book V presents “Compound Drugs” (e.g., theriacs, mithridates, electuaries, and cathartics). Books II and V each offer important compendia of about 760 simple and compound drugs that elaborate upon Galen’s humoral pathology.
Unfortunately, Avicenna’s original clinical records, intended as an appendix to the Canon, were lost, and only an Arabic text has survived in a Roman publication of 1593. Yet, he obviously practiced Greek physician Hippocrates’ treatment of spinal deformities with reduction techniques, an approach that had been refined by Greek physician and surgeon Paul of Aegina. Reduction involved the use of pressure and traction to straighten or otherwise correct bone and joint deformities such as curvature of the spine. The techniques were not used again until French surgeon Jean-François Calot reintroduced the practice in 1896. Avicenna’s suggestion of wine as a wound dressing was commonly employed in medieval Europe. He also described a condition known as “Persian fire” (anthrax), correctly correlated the sweet taste of urine to diabetes, and described the guinea worm.
Avicenna’s influence extends into modern medical practice. Evidence-based medicine, for example, is often presented as a wholly contemporary phenomenon driven by the double-blind clinical trial. But, as medical historian Michael McVaugh pointed out, medieval physicians went to great pains to build their practices upon reliable evidence. Here, Avicenna played a leading role as a prominent figure within the Greco-Arabic literature that influenced such 13th-century physicians as Arnold of Villanova (c. 1235–1313), Bernard de Gordon (fl. 1270–1330), and Nicholas of Poland (c. 1235–1316). It was Avicenna’s concept of a proprietas (a consistently effective remedy founded directly upon experience) that permitted the testing and confirmation of remedies within a context of rational causation. Avicenna, and to a lesser extent Rhazes, gave many prominent medieval healers a framework of medicine as an empirical science integral to what McVaugh called “a rational schema of nature.” This should not be assumed to have led medieval physicians to construct a modern nosology or to develop modern research protocols. However, it is equally ahistorical to dismiss the contributions of Avicenna, and the Greco-Arabic literature of which he was such a prominent part, to the construction of modalities of care that were fundamentally evidence-based.
Legacy of Avicenna
It is difficult to fully assess Avicenna’s personal life. Most of what is known of Avicenna is found in the autobiography dictated to his longtime protégé al-Jūzjānī. While his life was embellished by friends and vilified by foes, by all accounts he loved life and had a voracious appetite for lively music, strong drink, and promiscuous sex. Avicenna’s mercurial wit and expansive brilliance won him many friends, but his flouting of Islamic puritanical conventions earned him even more enemies. At times he appears arrogant. While he borrowed heavily from al-Rāzī, Avicenna dismissed his Persian predecessor by insisting that he should have stuck “to testing stools and urine.” Avicenna also appears to have been a lonely, brooding figure, whose efforts at self-promotion were often tempered by a cagey instinct for survival in a politically volatile world. Despite Avicenna’s personal strengths and weaknesses, his intelligence was great in theoretical and practical matters.
In addition to Avicenna’s philosophy having been readily incorporated into medieval European Scholastic thought, his synthesis of Neoplatonic and Aristotelian thought and his encompassing of all human knowledge of the time into well-organized accessible texts make him one of the greatest intellects since Aristotle. British philosopher Antony Flew’s appraisal of Avicenna as “one of the greatest thinkers ever to write in Arabic” expresses the modern scholarly assessment of the man.
In medicine, Avicenna exerted a profound influence over the schools of Europe into the 17th century. The Canon was subjected to increasing criticism by Renaissance instructors, yet, because Avicenna’s text adhered to the practice and theories of medicine described in Greco-Roman texts, instructors used it to introduce their students to the basic principles of science. Avicenna, never wanting for enemies, was as true in death as in life. Medieval physician Arnold of Villanova berated Avicenna as “a professional scribbler who had stupefied European physicians by his misinterpretation of Galen.” But such an assertion is heavy-handed. Indeed, without Avicenna much knowledge would have been lost. Furthermore, his resilience over the centuries belies Villanova’s conclusion. Lecturing in 1913, Canadian physician and professor of medicine Sir William Osler described Avicenna as “the author of the most famous medical text-book ever written.” Osler added that Avicenna, as a practitioner, was “the prototype of the successful physician who was at the same time statesman, teacher, philosopher and literary man.”
Taken in his entirety, Avicenna must be seen in context with his Islamic colleagues—al-Rāzī, Ibn Rushd (Averroës), ʿAlī ibn al-ʿAbbās (Haly Abbas), Abū al-Qāsim (Albucasis), Ibn Zuhr (Avenzoar), and others—who, during the Islamic golden age, served as invaluable conduits of textual transmission and interpretation of Hellenistic learning for an amnesic Europe. First through Sicily and Spain and then via the Crusades, the rich cultural enlightenment of the Islamic world awakened a benighted Europe from its intellectual slumber, and Avicenna was perhaps the movement’s greatest ambassador.
Avicenna’s continued importance as a towering figure in Islamic history may be seen in his tomb at Hamadan. Even though it had fallen into disrepair by the early 20th century, Osler noted that “the great Persian has still a large practice, as his tomb is much visited by pilgrims, among whom cures are said to be not uncommon.” In the 1950s the tomb was refurbished and transformed into an impressive mausoleum adorned with an imposing Mughal-inspired tower, and a museum and 8,000-volume library were added as well. Avicenna’s resting place remains a major stop for tourists in the region. Now, as when he was alive, the great physician and philosopher continues to attract the attention of scholars and the public alike.
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