https://en.wikipedia.org/wiki/Ali_ibn_Sahl_Rabban_al-Tabari
Ali ibn Sahl Rabban al-Tabari
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Abu al-Hasan Ali ibn Sahl Rabban al-Tabari (Persian: علیابنسهلربانطبری) (c. 838 – c. 870 CE; also given as 810–855[1] or 808–864[2]
also 783–858[3]), was a Muslim hakim, scholar, physician and psychologist, who
produced one of the first encyclopedia of medicine. His stature, however, was
eclipsed by his more famous pupil, Muhammad ibn Zakarīya Rāzi
("Rhazes").
އަކީ މުސްލިމް ޙަކީމެއް، ޕްރޮފިސަރެއް،
ބޭސްވެރިއެއް، ނަފްސާނީ ޢިލްމުވެރިއެއް، އަދި އެންމެ ފުރަތަމަ ނެރުނު
ބޭސްވެރިކަމާގުޅޭ އެންސައިކްލޮޕީޑިއާތަކުގެ ތެރެއިން އޭނާގެ ފޮތް ހިމެނޭ. އެހެނަސް
އޭނާގެ މަޝްހޫރު ދަރިވަރު އިބްނު ޒަކަރިއްޔާ ރާޒީ ވަނީ މިރޮގުން ފާހަގަކޮށް
ލެވިފައެވެ. މީނާއާ ބެހޭގޮތުން ބަލާލާނީ
1. ޙަޔާތްޕުޅަށް
2. އޭނާގެ މަސައްކަތްތަކަށް
3. ލިޔުއްވި ފިރުދައުސުލް ޙިކުމަ
މިފޮތަށާއި
4. އޭނާގެ ޙިކުމަތްތެރި ބަސްކޮޅުތަކަށް
Contents [hide]
1 Life
2 His works
3 Firdous al-Hikmah
4 Quotes
Life[edit]
Ali came from a Persian[4] or Syriac[3] family of Merv but
moved to Tabaristan (hence al-Tabari – "from Tabaristan"). Hossein
Nasr states that he was a convert from Zoroastrianism,[4] however Sami K.
Hamarneh states he was a convert from Christianity.[3] His father Sahl ibn Bishr
was a state official, highly educated and well respected member of the Syriac
community.[3]
The Abbassid caliph Al-Mu'tasim (833–842) took him into the
service of the court, which he continued under Al-Mutawakkil (847–861). Ali ibn
Sahl was fluent in Syriac and Greek, the two sources for the medical tradition
of antiquity, and versed in fine calligraphy.
އުފަންވީ 780މ 164ހ ނުވަތަ 770މ 153ހ ގައި މަރޫއޭ
ކިޔޭ (ތަބަރިސްތާނުގެ) ރަށެއްގައި. ފާރިސްކަރައިގެ ކްރިސްޓިއަން އާއިލާއަކުން.
އޭނާ އިސްލާމުވީ ޢައްބާސީ ޚަލީފާއެއްކަމަށްވާ މުޢުތަޞިމްބިއްﷲ ގެ
ގޮވާލެއްވުމަކަށެވެ. އޭގެފަހުން ޚަލީފާ މުތަވައްކިލް އޭނާގެ ޢިލްމީ
އަގުވަޒަންކުރައްވާ އަމީރުލްމުއުމިނީނުގެ މައުލާގެ ލަޤަބާއެކު މާތް ޝަރަފުވެރި
އަރިސް ބޭކަލުންގެ ތެރޭގައި ހިމެނުއްވިއެވެ. އޭނާގެ ލަޤަބަކީ ރައްބާން. ދޫމިލީ
ވިދާޅުވީ އެއީ ސުރިޔާނީ ބަހުން އުސްތާޒުލް ޖަލީލެވެ.މަސީޙީން ގާތުގައި
ރައްބާންބޭނުންކުރެވެނީ މަތިވެރިއުސްތާޒުގެ މާނާގައި . އޭނާގެ ބައްޕަ ސަހުލަކީ ޝާމުކަރައިގެ ސީރިއާގެ މުޖްތަމަޢުގައި
އިޙުތިރާމު ލިބިގެންވާ ނުޖޫމީ ޢިލްމާއި، ހަންދަސާއާއި ބޭސްވެރިކަމާ ފަލްސަފާ،
ހިސާބު ޢިލްމުވެރިއެކެވެ.ކިތާބުލްމުޙީތީ ފުރަތަމަ ޢަރަބިބަހަށް ތަރުޖަމާކުރީ
މިސަހުލު. އަބުލްޙަސަނަށް ތިއްބާ ހަންދަސާއާއި ފަލްސަފާއާ ޢަރަބި އަދި
ސުރުޔާނީ ބަހުން ކިޔަވާދިނީ އޭނާގެ ބައްޕައެވެ.ބައްޕަ
އަވަހާރަވީފަހުން މިދާއިރާއިން މަތީތަޢުލީމުޙާޞިލުކޮށް މަޝްހޫރު ޑޮކްޓަރަކަށް
ވެވަޑައިގަތެވެ.ބޭސްވެރިކަމުގެ ޙަރަކާތް ރައުޔުސިޓީގައި ހިންގެވިއެވެ.ފަހުން
ޢިރާޤަށްގޮސް ސުއްރަ މަން ރައާ ( ސާމައްރާ ) ޤަރާރުވި . ދެން މުޢުތަޞިމް ، ވާޘިޤު
، މުތަވައްކިލްގެ ކާތިބެއްގެގޮތުން މަސައްކަތް ކުރެއްވި.
His works[edit]
His Firdous al-Hikmah ("Paradise of Wisdom"),
which he wrote in Arabic called also Al-Kunnash was a system of medicine in
seven parts. He also translated it into Syriac, to give it wider
usefulness.[citation needed] The information in Firdous al-Hikmah has never
entered common circulation in the West because it was not edited until the 20th
century, when Mohammed Zubair Siddiqui assembled an edition using the five
surviving partial manuscripts. There is still no English translation. A German
translation by Alfred Siggel of the chapters on Indian medicine was published
in 1951.[5]
އޭނަ ބޭސްވެރިކަމާބެހޭ ގޮތުން ޢަރަބިބަހުން
ލިޔުއްވާފައިވާ ފިރުދައުސުލް ޙިކުމަ (ނުވަތަ އަލްކުންނަޝް) ހުޅާނގުގައި އެހާ
ޢާންމުވެފައިނުވާ ސަބަބަކީ އެފޮތް 20ވަނަ ޤަރުނާޖެހެންދެންވެސް
އެޑިޓުކުރެވިފައިނުވާތީއެވެ. އަދި މިހާތަނަށްވެސް މިފޮތުގެ އިނގިރޭސި ތަރުޖަމާއެއް
ލިޔެވިފައެއް ނުވެއެވެ. ނަމަވެސް 1951 އަލްފްރެޑް ސިގެލް ވަނީ އެފޮތުގައި
އިންޑިޔާގެ ބޭސްވެރިކަމާ ބެހޭގޮތުންވާ ބައިތައް ޖަރުމަނުބަހަށް ތަރުޖަމާ
ކުރައްވާފައެވެ.
Tuhfat al-Muluk ("The King's Present")
a work on the proper use of food, drink, and medicines.
·
ތުޙުފަތުލް މުލޫކު (ރަނގަޅަށް ކާބޯތަކެއްޗާއި ބޭސް
ބޭނުންކުރާނެ ގޮތްތަކާއި ބެހޭގޮތުން)
·
ޙަފްޡުއް ޞިއްޙަ (ޞިއްޙަތަށް ފަރުވާތެރި ވުމާ ބެހޭގޮތުން )
·
ކިތާބުއް ރުޤާ
·
ކިތާބު ފިލް ޙިޖާމަ ( ކަޕިންގ ޖެހުމާ ބެހޭގޮތުން )
·
ކިތާބު ތަރްތީބިލް އަޣުޒިޔަ
Hafzh al-Sihhah ("The Proper Care of Health"),
following Greek and Indian authorities.
Kitab al-Ruqa ("Book of Magic or Amulets")
Kitab fi al-hijamah ("Treatise on Cupping")
Kitab fi Tartib al-'Ardhiyah ("Treatise on the
Preparation of Food")
Firdous al-Hikmah[edit]
Firdous al-Hikmah is one of the oldest encyclopedias of
Islamic medicine, based on Syriac translations of Greek sources (Hippocrates,
Galen Dioscorides, and others).It is divided into 7 sections and 30 parts, with
360 chapters in total.[6][7][8]
ފިރުދައުސުލް
ޙިކުމައަކީ އިސްލާމީ ބޭސްވެރިކަމާބެހޭ ގޮތުން ލިޔެވިފައިވާ އެންމެ ދުވަސްވީ
އިންސައިކްލޮޕީޑިއާ. އެ ފޮތުގައިހިމެނެނީ 7 ސެކްޝަނާއި ތިރީސް ބަޔަށް މުޅިއަކުން
360 ޗެޕްޓަރ އާ އެކު.
Part I. general philosophical ideas, the categories,
natures, elements, metamorphosis, genesis and decay.subdivided into I2
chapters, treats of general philosophical ideas, mostly following Aristotle.
On the Name of the Book and its Composition. The author
mentions among his sources Hippocrates, Galen and Aristotle Hunayn ibn Ishaq
On Matter Shape, Quantity and Quality
On simple and compound Temperaments
On the Antagonism of these Temperaments and the Refutation
of the Opinion of those who allege that the Air is cold (of temper.). diagram
of the four temperaments and their antagonistic action.
On the Genesis of Temperaments one from another.
On Metamorphosis Plato is quoted.
On Genesis and Decay.
On Activity and Passivity
On the Genesis of Things from the Elements, the Action of
the Celestial Sphere and the Luminous Bodies therein.
On the Effects of the Action of the Elements on the Air and
subterranean Conditions
On shooting Stars and the Colors which are generated in the
Air. (rainbows)
Part II embryology, pregnancy, the functions and morphology
of different organs, ages and seasons, psychology, the external and internal
senses, the temperaments and emotions, personal idiosyncrasies, nervous
affections, tetanus, torpor, palpitation, nightmare, the evil eye, hygiene and
dietetics.
Book I
Book II
Book III
Book IV
Book V
Part III. Treats of nutrition and dietetics. 3 chapters
Part IV. (The longest,107 out of 276 folios and 152
chapters. Each chapter is short, often less than one page and seldom more than
two. There is little beyond the signs and symptoms of each disease and the
treatment recommended there are no references to actual cases, or clinical
notes. ) general and special pathology, from the head to the feet, and
concludes with an account of the number of muscles, nerves and veins, and
dissertations on phlebotomy, the pulse and urinoscopy.
Book 1 (9 chapters) on general pathology, the signs and
symptoms of internal disorders, and the principles of therapeutics.
Book 2 (14 chapters) on diseases and injuries of the head;
and diseases of the brain, including epilepsy, various kinds of headache,
tinnitus, vertigo, amnesia, and nightmare.
Book 3 (12 chapters) on diseases of the eyes and eyelids,
the ear and the nose (including epistaxis and catarrh), the face, mouth and
teeth.
Book 4(7 chapters) on nervous diseases, including spasm,
tetanus, paralysis, facial palsy, etc.
Book 5 (7 chapters) on diseases of the throat, chest and
vocal organs, including asthma.
Book 6 (6 chapters) on diseases of the stomach, including
hiccough.
Book 7 (5 chapters) on diseases of the liver, including
dropsy.
Book 8(14 chapters) on diseases of the heart, lungs,
gall-bladder and spleen.
BooK (19 chapters) on diseases of the intestines (especially
colic), and of the urinary and genital organs.
Book10 (26 chapters) on fevers, ephemeral, hectic,
continuous, tertian, quartan and semi-quartan ; on pleurisy, erysipelas, and
smallpox ; on crises, prognosis, favorable and unfavorable symptoms, and the
signs of death.
Book 11(13 chapters) on rheumatism, gout, sciatica, leprosy,
elephantiasis, scrofula, lupus, cancer, tumours, gangrene, wounds and bruises,
shock, and plague. The last four chapters deal with anatomical matters,
including the numbers of the muscles, nerves and blood-vessels.
Book 12 (20 chapters) on phlebotomy, cupping, baths and the
indications of the pulse and urine.
Part V. of tastes, scents and colors. 1 book, 9 chapters
Part VI materia medica and toxicology.
Part VII. climate, waters and seasons in their relation to
health, outlines of cosmography and astronomy, and the utility of the science
of medicine: and a summary of Indian Medicine in 36 chapters.[9]
Quotes[edit]
On the Quran he said: "When I was a Christian I used to
say, as did an uncle of mine who was one of the learned and eloquent men, that
eloquence is not one of the signs of prophethood because it is common to all
the peoples; but when I discarded (blind) imitation and (old) customs and gave
up adhering to (mere) habit and training and reflected upon the meanings of the
Qur'an I came to know that what the followers of the Qur'an claimed for it was
true. The fact is that I have not found any book, be it by an Arab or a
Persian, an Indian or a Greek, right from the beginning of the world up to now,
which contains at the same time praises of God, belief in the prophets and
apostles, exhortations to good, everlasting deeds, command to do good and
prohibition against doing evil, inspiration to the desire of paradise and to
avoidance of hell-fire as this Qur'an does. So when a person brings to us a
book of such qualities, which inspires such reverence and sweetness in the
hearts and which has achieved such an overlasting success and he is (at the
same time) an illiterate person who did never learnt the art of writing or rhetoric,
that book is without any doubt one of the signs of his
Prophethood."[10][11]
ޤުރުއާނާއި ބެހޭގޮތުން އޭނަ ބުނެފައި ވަނީ އޭނަ
އިސްލާމުވުމުގެ ކުރިން އޭނަ އަދި އޭނަގެ ބަސްމޮށުންތެރި ބޮޑުބޭބެ ބަލާޣަތްތެރި
ކަމަކީ ނުބުއްވަތުގެ ޢަލާމާތެއް ނޫންކަމުގައި ބުނެ އުޅެމުއެވެ. ސަބަބަކީީ އެއީ
ވަރަށް ގިނަ މީހުނަށް ލިބިފައިވާ ސިފަޔަކަށް ވާތީއެވެ. ނަމަވެސް އޭނާ ކުރީގެ
ޡަޤާފަތްތައް ދޫކޮށްލާ ޖާހިލީ ޒަމާނުގެ އާދަތަކުން ދުރުވުމަށްފަހު ކީރިތި
ޤުރުއާނުގެ މާނައާމެދު ފުންކޮށް ވިސްނުމުން އޭނާއަށް އެނގުނީ ޤުރުއާނަށް ތަބާވާ
މީހުން އެޤުރުއާނާ ބެހޭ ގޮތުން ދައްކާ ވާހަކައަކީ ދޮގު ވާހަކައެއް ނޫންކަމެވެ. އަދި
ޙަޤީޤަތަކީ ދުނިޔެ އުފެދުނީއްސުރެ މިހާ ހިސާބަށް ޢަރަބިބަހުންވެސް ފާރިސީ، ހިންދީ
އަދި ޔޫނާނީބަހުންވެސް އަދި އެއްވެސް ބަހަކުން ޤުރުއާނާއެއްފަދަ ފޮތެއް އޭނާ
ދެކިފައި ނުވާކަމަށެވެ. އަދި ޤުރުއާނާ އެއްފަދައިން ﷲއަށް ޙަމްދާއި، ރަސޫލުންނާއި
ނަބީންނަށް އީމާންވުމަށާއި، އަދި ދާއިމީ ކޮށް ހެޔޮ ޢަމަލަށް ހިތްވަރުދީ، ހެޔޮ ކަންކަމަށް އަމުރުކޮށް ނުބައި ކަންކަމަށް ނަހީކޮށް، ސުވަރުގެއަށް
ދިއުމަށް ޝައުޤުވެރި ކުރުވުމާއި، އަދި ނަރަކައިގެ އަލިފާނުން ސަލާމަތްވުމަށް އަމުރުކޮށް
އައިސްފާވާ ފޮތެެއް އޭނާ ނުދެކޭ ކަމަށެވެ. އެހެންކަމުން ވަރަށް ދިގު ދެމިގެންދިޔަ
ކާމިޔާބީއެއް މީހުންގެ ހިތްތަކުން
ހޯދައިފާވާ މިފެންވަރުގެ ފޮތަކައިގެން ޚާއްސަކޮށް އުންމިއްޔަ ބޭކަލަކު
ވަޑައިގަތުމަކީ ނުބުއްވަތު ޡާބިތުވާ ހެއްކެކެވެ.
See also[edit]
List of Islamic studies scholars
List of Iranian scientists and scholars
References[edit]
Jump up ^ Prioreschi, Plinio (1 January 2001). A History of
Medicine: Byzantine and Islamic medicine. Horatius Press. p. 223. ISBN
9781888456042. Retrieved 14 December 2013.
Jump up ^ "GREECE x. GREEK MEDICINE IN PERSIA –
Encyclopaedia Iranica". Retrieved 14 December 2013.
^ Jump up to: a b c d Selin, Helaine (31 July 1997).
Encyclopaedia of the history of science, technology, and medicine in
non-western cultures. Springer. pp. 930–. ISBN 978-0-7923-4066-9. Retrieved 18
May 2011.
^ Jump up to: a b Frye, Richard Nelson (27 June 1975). The
Cambridge History of Iran: The period from the Arab invasion to the Saljuqs.
Cambridge University Press. pp. 415–416. ISBN 978-0-521-20093-6. Retrieved 23
May 2011.
Jump up ^ Siggel, Alfred (1951). Die indischen Bücher aus
dem Paradies der Weisheit über die Medizin des' Alī ibn Sahl Rabban al-Ṭabarī.
Übersetzt und erläutert. Wiesbaden: Akademie der Wissenschaften und der
Literatur.
Jump up ^ `Alî at-Tabarî's ``Paradise of Wisdom, one of the
oldest Arabic Compendiums of Medicine Max Meyerho Isis, Vol. 16, No. 1 (Jul.,
1931), pp. 6-54 Published by: The University of Chicago Press on behalf of The
History of Science Society Article Stable URL:
http://www.jstor.org/stable/224348
Jump up ^ "Meyerhof Ali Tabari Paradise Wisdom".
Scribd. Retrieved 16 September 2014.
Jump up ^ Browne, E. G. (2011-05-15). Arabian Medicine: The
FitzPatrick Lectures Delivered at the College of Physicians in November 1919
and November 1920. Cambridge University Press. pp. 38–. ISBN 9781108013970.
Retrieved 16 September 2014.
Jump up ^ Alî at-Tabarî's ``Paradise of Wisdom, one of the
oldest Arabic Compendiums of Medicine Author(s): Max Meyerhof Source: Isis,
Vol. 16, No. 1 (Jul., 1931), pp. 6-54 Published by: The University of Chicago
Press on behalf of The History of Science Society Stable URL:
http://www.jstor.org/stable/224348 . Accessed: 04/10/2014 21:57|He extracted his
summary from the books of CHARAKA (Arabic: Jarak), SUSHRUTA (Arabic: Susrud),
the Nidana (Arabic: Niddin), and the Ashtafigahradaya (Arabic Ashtdnqahrada).
Jump up ^
http://www.islamic-awareness.org/Quran/Miracle/ijaz1.html#Rab
Jump up ^ Abdul Aleem, "I'jaz ul Qur'an", Islamic
Culture, Op. Cit., pp. 222–223
Sources[edit]
H. Suter: Die Mathematiker und Astronomen der Araber (l0,
1900)
M. Steinschneider: Die arabische Literatur der Juden (23–34,
Frankfurt, 1902).
Edward G. Browne, Islamic Medicine: Fitzpatrick Lectures
Delivered at the Royal College of Physicians in 1919-1920 2002, p. 37–38, ISBN
81-87570-19-9
Tibi, Selma (2006). The Medicinal Use of Opium in
Ninth-Century Baghdad. BRILL. pp. 68–90. ISBN 9789004146969. Retrieved 30
September 2012.
Ṭabarī, ʻAlī ibn Sahl Rabbān (1922). The Book of Religion
and Empire: a Semi-official Defence and Exposition of Islam Written by Order at
the Court and with the Assistance of the Caliph Mutawakkil (A.D. 847-861).
University Press. Retrieved 5 October 2014.
Ṭabarī, ʻAlī ibn Sahl Rabbān; Siddiqi, Muḥammad Zubair
(1975*). فردوسالحكمةفيالطب. مكتبةالمتنبي،. Retrieved 5 October 2014. Check date
values in: |date= (help)
by: Salim Ayduz
Ali b. Sahl Rabban al-Tabari Author of Firdaws al-hikma (Paradise of
Wisdom)
The physician, scientist and philosopher, ‘Ali b. Sahl Rabban al-Tabari
was the son of Sahl Sahl Rabban al-Tabari. ‘Ali was born into an educated and
intellectual Christian family. He wrote many books on philosophy, medicine and
religious matters. In particular, his Firdaws al-hikma is the first ever
written medical encyclopaedia which incorporates all the branches of the
medical sciences. This article demonstrates the significance of ‘Ali b. Sahl
al-Tabari's contribution to Muslim heritage in terms of philosophical,
religious and medical works. An extensive bibliography supports the arguments
of the article and provides a solid basis for further reading.
ތަޢާރަފު
ބޭސްވެރިކަމާ. ސައިންސާއި ފަލްސަފާގެ
ޢިލްމުވެރިއެއް ކަމަށްވާ ޢަލީ ބުން ސަހްލު ރައްބާން އައްޠަބަރީ އުފަންވެވަޑައިގަތީ
ތަޢުލީމީގޮތުން މޮޅު ކްރިސްޓިއަން އާއިލާއަކަށެވެ. އޭނާ ލިޔުއްވި ފޮތްތަކުގެ
ތެރޭގައި ފަލްސަފާއާއި ބޭސްވެރިކަމާއި ދީނީ ފޮތްތައް ހިމެނެއެވެ. ޚާއްސަކޮށް
އޭނާގެ ފޮތް ފިރްދައުސުލް ޙިކްމާއަކީ ބޭސްވެރިކަމުގެ ހުރިހާ ގޮފިތަކެއް
ފުރިހަމަކޮށް ލިޔެވުނު އެންމެ ފުރަތަމަ އިންސައިކްލޮޕީޑިއާއެވެ. މި
ޕްރެޒެންޓޭޝަންގައި ބަލާލާނީ އައްޠަބަރީ އިސްލާމީ އުންމަތަށް ފަލަސަފާއާއި ދީނާއި
ބޭސްވެރިިކަމުގެ ރޮގުން ކޮށްދެއްވާފައިވާ އަގުހުރި ޚިދުމަތްތަކުގެ މައްޗަށްވެ.
Ali b. Sahl Rabban al-Tabari Author of Firdaws al-hikma (Paradise of
Wisdom)
Dr. Salim Ayduz*
Table of contents
1. Introduction
2. Biography
3. Al-Tabarī's Works
4. Firdaws al-hikma, the first encyclopaedia of medicine
5. Bibliography
1. Introduction
Abū'l-Hasan ‘Ali ibn Sahl Rabbān (or Raban) al-Tabarī, son of Sahl Rabbān
al-Tabarī is a notable 9th-century Muslim physician, psychologist and one of
the first scholars who studied the comparative history of religions. He also
produced one of the first encyclopaedic works on medicine. He lived more than
seventy years and met with important figures such as Muslim Caliphs, governors
and eminent scholars. He is one of the most controversial of scholars due to
his family's religious background and the books he composed on religious
matters. In this study, the works of al-Tabarī will be analyzed in the light of
new findings about his life and works.
70 އަށްވުރެ ގިނަ އަހަރު ދުނިޔޭގައި އުޅުއްވި. ގިނަ މުސްލިމު
ޚަލީފާއިންނާއި ގަވަރުނަރުންނާއި، ބޮޑެތި ޢިލްމުވެރިންނާއި ބައްދަލުވެވަޑައިގަތް.
އުފަަންވީ އަދި އަވަހާރަވި ތާރީޚެއް ކަނޑައެޅިގެން އެނގިފައެއްނެތް.
Figure 1: The region of Tabaristan, today the north of Iran. (Source).
ޠަބަރިސްތާނުގެ ސަރަޙައްދު މިހާރުގެ އުތުރު
އީރާން. މީނާ އުފަންވީ ޚުރާސާނަށް. އޭނާގެ ބޮޑުބޭބެއަކީ އެދުވަސްވަރު
ފާހަގަކޮށްލެވޭ ތަޢުލީމީ ލީޑަރެއް.
2. Biography
‘Alī b. Sahl Rabbān al-Tabarī was born into an intellectual Syriac Christian
family in Marw in the region of Khurāsān (near present-day Tehran). We do not
know the dates of his birth and death. His father, Sahl Rabbān al-Tabarī (d. c.
845-850), was a highly placed state official; he was an educated and respected
member of the Christian Syriac community. His Uncle Abū Zakkār Yahyā b.
al-Nu'man was also a distinguished scholar and the leader of the society of the
time.
Figure 2: The cover page of al-Tabarī's book Firdausu'l-Hikmat with Arabic
letters, published in Berlin in 1928 by M. Z. Siddqi.
Professionally, Ali's father Sahl was a successful scholar and skilled
calligrapher. . Besides, he had a deep insight into the disciplines of
astronomy, philosophy, mathematics and literature. He was also the first
translator of Ptolemy's Almagest into Arabic (c. 800) [1]. Some complicated
parts of the book which translators preceding him had failed to solve, were
resolved by way his intellectual expertise. He wrote a scholarly commentary on
the book, expounding some of the finer points that were not understood by
previous translators.
ސަހުލަށް ރައްބާނޭ ކިޔުނީ އޭނާއަށޤ ލިބިފައިވާ
ބޭސްވެރިކަމާއި ފަލްސަފާ ޢިލްމުވެރިކަމުގެ ބޮޑުކަމުންނެވެ. ރައްބާން އަކީ
ޔަހޫދީންގެ ގާތުގައި ޙަޤީޤީ ޔަހޫދީ ޢާއިލާއަކަށް ނުވަތަ ވަރަށް ބޮޑު ދީނީ
ޢިލްމުވެރިއަކަށް ކިޔޭ ނަމެކެވެ. އޭނަގެ ނަން އެކި ފޮތްފޮތުގައި އައިއްސަވަނީ އެކި
ގޮތްގޮތަށް. މަސްޢޫދީ ވިދާޅުވަނީ އޭނާއަކީ ޢަލީ ބުން ޒައިދު ކަމުގައެވެ. އިބްނު
އައް ނަދީމުގައި ވްނީ އޭނާއަށް ކިޔުއްވާފައި ވަނީ ޢަލީ ބުން ސަހުލް ބުން ރައްބާން.
އަދި އިބްނު އަލް ޤިފްޠީ ލިޔުއްވާފައިވަނީ ރައްބާންއަކީ ޠަބަރިސްތާނުން
ވަޑައިގެންނެވި ޔަހޫދީ ބޭސްވެރިއެއް. އޭނާއަކީ ހިސާބާއި ނުޖޫމީ ޢިލްމަށާއި ޔަހޫދީ
ދީނީ ޢިލްމުގައި އަރާހުންނެވި މީހެކެވެ. އޭނާ ވަނީ ފަލްސަފާ ޢިލްމާއި ބެހޭ
ފޮތްތައް އެއްބަހުން އަނެއް ބަހަށް ތަރުޖަމާ ކޮށްފައެވެ. އޭނާގެ ދަރި ޢަލީ އަކީ
ވަރަށް މަޝްހޫރު ބޭސްވެރިއެކެވެ. ރައްބާން އޭ ކިޔެނީ ޔަހޫދީ ދީނުގެ އެންމެ ބޮޑެތި
ޢިލްމުވެރިންނަށެވެ.
Sahl received the title of Rabbān because of his vast learning and
knowledge of medicine and philosophy. Since the title "Rabbān
(rabbi)" was given to the Jewish religious leaders, most historians
thought that this family was Jewish in origin. Additionally, his title is given
differently in several writings. For instance, one of the oldest books of
Islamic history, The History of Tabarī of al- Tabarī [2] (d. 922), while giving
his name and family names as Ali b. Rabbān al-Nasrānī, Mas'ūdī mentions him as
"Ali b. Zayd". In Ibn al-Nadīm, he is called "Ali b. Sahl b.
Rabbal" [3], whilst Yāqūt writes about him as "Ali b. Zayn" [4],
and Ibn al-Qiftī as "Ali b. Rabbān" [5]. The erroneous knowledge
about his Jewish origin most probably goes back to what Ibn al-Qiftī said about
him. He wrote that "Rabbān, as a Jewish physician from Tabarīstān, was
very good on mathematics, astronomy, and Jewish religious law and he translated
the philosophical texts from one language to the other. His son Ali was a
famous physician, who went to Iraq and settled down in Samarra. The words
al-Rabbān, al-Rabin and al-Rāab are names given to those who are the eminent
Jewish theologians" [6].
އައްދީން ވައްދަުލަ މިފޮތުގައި އޭނަ
ބަޔާންކޮށްފައިވްނީ އޭނާއަކީ ކްރިސްޓިއަނެއް ކަމަށް. ފިރްދައުސުލް ޙިކުމައިގައި
އޭނަ އޭނާގެ ބައްޕައަށް ރައްބާނު ކިޔުނު ސަބަބާއި އޭގެ މާނަ
ބަޔާންކޮށްދެއްވާފައިވެއެވެ. އޭނަގެ އެހެން ފޮތެއް ކަމަށް ވާ އައްރައްދު ޢަލަށް
ނަޞާރާގައި ލިޔުއްވާފައިވާނީ އޭނާ 70 އަހަރު ހޭދަކޮށްފައިވަނީ ކްރިސްޓިއަން
ދީނުގައި ކަމަށާއި އަދި އޭގެ ފަހުން އޭނާ އިސްލާމްވި ކަމަށެވެ.
On the other hand, Ali b. Rabbān very clearly described himself as a
Christian in his book Kitāb al-Dīn wa al-Dawla. In Firdaws al-hikma, he also
explains why his father got the title Rabbān and the meaning of it: "My
father was one of scribes of Marw, noble, intelligent, kind, very good on the
books of medicine and the philosophy. Medicine, as his family field has the priority.
The aim of this was spiritual and religious satisfaction, not boasting and
getting benefit from it. This is why he got the title Rabbān. The word Rabbān
implies "our leader, our senior person and our teacher" [7]. In his
other book Al-Radd ‘alā al-Nāsārā he says that he lived as a Christian until
the age of seventy when converted to Islam. In spite of the fact that some
scholars mention him as a Jewish physician who wrote in Arabic, and some of
them as just a Jewish scholar, when his known treatises were published, all
these claims became academically invalidated.
The dates given for his birth and death in some modern studies are also
erroneous. According to Brockelmann, for example, he was born in 192 H (808
CE), and according to Meyerhof in 193 H (809 CE). In a statement given in his
Firdaws al-hikma, it was understood that he was born earlier. In this
statement, he says that "when I was praying maghrib with my father, I saw
a huge fire in the sky as a column shape. Just after this event, the ruler got
into trouble and lost some of his territories". Sources such as Ibn
Al-Athīr and Ibn Kathīr say that this event occurred during the reign of Caliph
Mahdī and that the relevant event occurred in 167 H (783-84 CE) to the ruler of
Tabarīstān Wandad Khurmuz. Evidently, Ali b. Rabbān was of a certain age so
that he could remember the event. Therefore, most probably he was born around
778-9 CE.
Figure 3: The cover page of al-Tabarī's book Firdausu'l-Hikmat with Latin
letters, published in Berlin in 1928 by M. Z. Siddqi.
‘Alī b. Sahl Rabbān received his preliminary education in medical and
natural sciences, calligraphy, mathematics, philosophy and literature from his
father Sahl. Besides giving him a good education, his father taught him
religion and philosophy. As one can understand through his works, in addition to
Arabic, Persian and Syriac, he had also mastered the Hebrew and Greek languages
to a high degree of proficiency. For example, he translated his own book
Firdaws al-hikma written in Arabic into the Syriac language.
ޢަލީ ފަށާ ތަޢުލީމު ޙާސިލްކުރީ ބޭސްވެރިކަމާއި،
ނެޗުރަލް ސައިންސާއި، ލިޔުންތެރިކަމާއި ހިސާބާއި ފަލްސަފާއާއި ދީން އަދަބިއްޔާތު
އޭނާގެ ބައްޕަ ކާރިންނެވެ. ޢަރަބި، ފާރިސީ، ސީރިއާ، ހިބްރޫ އަދި ގްރީކް ބަހުން
ހައި ޑިގްރީ އޮފް ޕްރޮފިޝެންސީ ޙާސިލްކޮށް ފިރުދައުސުލް ޙިކްމާ ޢަރަބިބަހުން
ސީރިއާ ބަހަށް ތަރުޖަމާ ކުރި. 10 އަހަރުން ފެށިގެން ޒުވާން އުމުރު
ޠަބަރިސްތާނުގައި ހޭދަކުރީ ފަލްސަފާއާއި
ބޭސްވެރިކަމާ ދީން އަދި ސައިންސުގެ ގިނަ މާއްދާތައް އުނގެނުމުގަ. އޭނާއަށް
ޠަބަރީއޭ ކިޔުނީ ޠަބަރިސްތާނުގަ ދިރިއުޅުނީތީ.
When he was ten years old, he was taken to Tabarīstān (henceforth
al-Tabarī) by his father and he spent his early youth in Tabarīstān. The
intellectual and pleasant atmosphere enabled him to devote his time to the
study of a range of subjects including philosophy, medicine and religious, as
well as various aspects of natural sciences.
ކިޔަވާ ނިމުމަށްފަހު813 ވަނަ އަހަރު އުމުރުން 30
ގައި ޢިރާޤަށް ބަދަލުވިއެވެ. 825ގައި ޠަބަރިސްތާނަށް އެނބުރި އައި. ދެ ހުންނެވީ
އޭތާ ގަވަރުނަރުގެ ކާތިބަކަށް. މިދުވަސްވަރު ފިރުދައުސުލް ޙިކުމާ ލިޔަން ފެއްޓެވި
ލިޔެ ނިމުނީ ސާމައްރާ 850ގައި.
After he had completed his education in Tabarīstān, he moved to Iraq in
813 when he was thirty years old. Because he had lived in Tabarīstān, he became
known as al-Tabarī. When Māzyār b. Qārin was appointed as a governor of
Tabarīstān in 825, he returned to Tabarīstān and entered Māzyār's service as a
scribe. During this time, he started to compose his Firdaws al-hikma which he
finished in Samarra in 850.
839ގައި
ޠަބަރިސްތާނު ގަވަރުނަރު ގެ އަރިސް މަޤާމެއްގައި ހުއްޓާ ޤަވަރުނަރު ޚަލީފާއާ
އިދިކޮޅަށް ކުރި ބަޣާވާތާ ގުޅިގެން މަޤާމުން ވަކިވެ އަލުން ރައްޔު ކިޔާ ރަށަށް
ވަޑައިގެން އެތާ ޑޮކުޓަރަކަށް ހުރެ އަލުން ޢިރާޤުގެ ސާމައްރާއަށް ވަޑައިގެން އެތާ
ވަޒަންވެރިވި. އޭނަގެ ޙިކުމަތުޢަމަލާ ޢިލްމުވެރިކަން ޢާންމުވެ މަޝްހޫރުވުމުން
ޚަލީފާ މުޢުތަސިމް ބަޣުދާދުގެ ކޯޓުގެ މަސައްކަތް ހުށަހެޅުއްވި. ދުވަސްކޮޅެއްފަހުން
ޚަލީފާ 842ގައި އަވަހާރަވަންދެން ހުންނެވީ އަރިސް ކާތިބެއްގެ މަޤާމުގައި. ވާޡިޤުގެ
ދުވަސްވަަރު އެނބުރި ސާމައްރާއަށް ބަދަލުވި.
His patron Māzyār unsuccessfully revolted against the caliph in 839, but
was captured and executed. Al-Tabarī returned to Rayy and to his own job as a
physician but after a while, he went again to Iraq and settled down in Samarra.
Having been highly recommended to the caliph as a man of wisdom and
intellectual and administrative ability, he was summoned by the ‘Abbasid Caliph
al-Mu'tasim (833–842) to Baghdad to serve at the court. In a short time, Ali
became one of the close friends of the Caliph, and became his diwān scribe. He
continued in this job until the Caliph's death in 842 and upon his death, he
moved again to Samarra during the reign of Caliph al-Wathiq (842-847).
މުތަވައްކިލުގެ ޚަލީފާކަމުގައި، ކޯޓުގެ
މަސައްކަތަށާއި ބޭސްވެރިކަމަށް އަދި ޚަލީފާގެ ދަރުބާރުގެ ޚިދުމަތަށް ބަޣުދާދަށް
އެނބުރި ވަޑައިގަތް. އަދި ޠަބަރީގެ ބޮޑުބޭބެއާ ދެކޮޅަށް ތަކުރާރުކޮށް ޚަލީފާ
ގޮވާލެއްވި ގޮވާލުމަށް އުމުރުން 70އަހަރު ފަހުން އިސްލާމުވެ އެކަން ފާޅުކުރުމުން
މައުލާ އަމީރުލްމުއުމިނީންގެ ނަން ޚަލީފާ ދެއްވިއެވެ. ޠަބަރީ ލިޔުއްވި ކިތާބުއް
ދީން ވައްދައުލަ މިފޮތުގަ ޚަލީފާޔަށް ވަރަށް ތަޢުރީފުކުރަށްވާފައިވެއެވެ.
He returned to Baghdad and continued in court service again as a private
physician and courtier under the new Caliph al-Mutawakkil (847-861). It was in
his reign; however, that al-Tabarī was promoted to that of companion to the caliph
and lasting fame was assured. Caliph al-Mutawakkil urged and encouraged him to
embrace Islam and confess his faith openly. Hence he converted to Islam around
849-850, and was given a title as "Mawlā amīr al-mu'minīn" by the
caliph. He praises the Caliph at the end of his book Kitāb al-Dīn wa al-Dawla.
When he converted to Islam, his cultured and highly respected uncle, Abū Zakkār
Yahya b. al-Nu'man tried repeatedly, but in vain, to persuade al-Tabarī to
renounce his new faith and return to Christianity.
The date of al-Tabarī's death is not cited. However, as he converted to
Islam when he was seventy years old, during the reign of Caliph al-Mutawakkil,
and he composed few books after that time, it can be deduced that he passed
away after 864 in either Baghdad or Samarra.
Figure 4: The cover page of Religion and Empire (printed in 1922) of
al-Tabari, ed. By. A. Mingana. Read online: PDF - Plain text.
3. Al-Tabarī's Works
Although few of them survive today, Al-Tabarī left twelve books. Most of
them were on medicine. Besides medical science, he was also a master of
philosophy, mathematics and astronomy.
މީނާ ލިޔުއްވި 12 ފޮތުން މިހާރު ފެންނަންހުރީ
ބޭސްވެރިކަމާ، ފަލްސަފާއާ ހިސާބާއި އަދި ނުޖޫމީ ޢިލްމުގެ ފޮތްތަކެވެ.
1. ފިރުދައުސުލް ޙިކުމަ 850މ މުތަވައްކިލުގެ
ދުވަސްވަރު (އިސްލާމުވުމުގެ ކުރިން)
2. އަައްރައްދު ޢަލައް ނަޞާރާ (އަދި
އައްރައްދު ޢަލާ އަޞްނާފުއް ނަޞާރާ) މިފޮތް ކްރިސްޓިއަނާ އިދިކޮޅަށް ލިޔެވުނު
އެންމެ ކާމިޔާބު ފޮތަށްވީ ކްރިސްޓިއަން ފޮތްތައް ފުންކޮށް ދިރާސާކޮށްފައިހުރި
ޢިލްމުވެރިއަކަށް 70 އަހަރު ފަހުން އިސްލާމްވެ ސަމާވީ ފޮތްތަކާ ޤުރުއާނާ
ފުރިހަމަޔަށް މުޤާރަނާކުރެވިފައިވާތީ. އަދި ޤުރުއާނަށް އީމާންނުވާ
ކްރިސްޓިއަނުންނަށް އިންޒާރުދެވިފައިވާތީ.
3.1. Firdaws al-hikma (Paradise of Wisdom) (Arabic). (British Library Or.
Arund. 41). This work also known as al-Kunnash al-hadrā was a system of
medicine. It was completed around 850, the third year of the reign of
Al-Mutawakkil, most probably before the author converted to Islam. We will
analyze the book below in section 4.
3.2. Al-Radd ‘alā al-Nāsārā (Refutation of Christians), known also as
al-Radd ‘alā asnāf al-Nāsārā and as al-Nasāyikh). (Arabic) (Suleymaniye
Library, Sehid Ali Pasa, MS 1628). In the prologue of the book, the author says
that he was born and used to live as a Christian and converted to Islam when he
was seventy. It was written between 850 and 855. He explains why he composed
this book saying that his only aim was to gain Allah's consent and to warn the
Christians. Because of his Christian roots, and as a Christian theologian , who
can compare al-Qur'an and other divine books, his book has been accepted as the
most successful of the books refuting the Christianity. This book was divided
into five chapters.
Sāfī b. Assāl, a Copt wrote two refutations, titled al-Sahā'ih fī javābi
al-Nasāikh and Nahj al-sabīl fī tahjīli muharrif al-Injīl (published in Cairo
in 1926-1927 as a one volume.). Although there is no citation, when we compare
it with al-Tabarī's work the first one can be seen to be a refutation of the
book of al-Tabārī. Al-Radd ‘alā al-Nāsārā was edited and published by I. A.
Caliph and W. Kutsch. Khalil Samir, however, compared this book with Ibn
Assal's Refutation in an article and found that half of the book is missing.
Khalil Samir wrote an article comparing the first book with al-Tabarī's book
and realized that most of al-Tabarī's book is missing. He demonstrates that
using Ibn Assāl's treatise, one can complete the missing parts of the book.
3.
3. Kitāb al-Dīn wa al-Dawla (The Religion and
the State/Empire) (Arabic) (John Ryland Library, MS 6131). Another book,
Al-Tabarī’s best-known treatise, which deserves as much attention and
consideration. Al-Tabarī composed this treatise after he converted to Islam
around 855, to authenticate and testify that Islam is the true religion, Qur’an
is the book of Allah and Prophet Muhammad is the last messenger. Since
al-Mutawakkil encouraged him to compose this book, At-Tabarī dedicated this
book, as he did with the Firdaws, to the Caliph. In this book, at-Tabarī
praised the Prophet of Islam and the true message he brought from Allah.
Muhammad, he affirmed, was mentioned very clearly by the ancient prophets
divine book (the Old Testament and the New Testament (the Bible), ‘However,
their statements were concealed and wrongly interpreted.
3
ކިތާބުއް ދީން ވައްދައުލަ (855 ގެ ފަހުން ލިޔުއްވީ. މުތަވައްކިލަށް މިފޮތް
ހަދިޔާ ކުރެއްވި. )
4
ޙިފްޡުއް ޞިއްޙަ (މިހާރު މިފޮތްވަނީ ޔޫކޭގެ އޮކްސްފޯޑު ޔުނިވާރސިޓީގަ)
5
ކިތާބުއް ލުއުލުއާ (މެޑިސިން ތީސިސް)
In terms of the content and the subjects, this book is superior to his
al-Radd ‘alā al-Nāsārā. ādil Nuwayhiz edited and published the book with
explanations. This book divided into a prologue, ten chapters and an epilogue.
Since this book sheds considerable light on the life, religious beliefs, and
philosophy of at-Tabarī, it seems of particular interest to the history of the
ninth-century religious and philosophical thought in Islam, particularly in
Iraq. This book of al-Tabarī was not widely circulated and its contents seem to
have been overlooked by Muslim scholars and intellectuals. Tabarī's polemics in
this treatise shed considerable light on his life, beliefs, and philosophy, and
reflect on religio-philosophical thought in ninth-century Islam.
3. 4. Hifz al-sihhah (On the Preservation of Health). This treatise is
available in manuscript-form in the Library of Oxford University (Bodleian
Library, Oxford, catalogue 1:578).
3. 5. Kitāb al-Lu'lu'a. It is a treatise on medicine. (Suleymaniye
Library, Ayasofya MS 3724, ff. 238b-248a).
Other books were composed by Ali b. Rabbān, but none are extant today.
Here is the list of them:
3. 6. Kitāb Manāfi' al-at'ima wa al-ashriba wa al-'aqākīr, (a work on the
proper use of food, drink, and medicines)
3. 7. Kitāb al-ādāb wa al-Amsāl wa al-ādāb ‘alā mazāhib al-Fars wa al-Rūm
wa al-Arab
3. 8. Nawādiru ahlu al-sharqiya wa nawādiru awsat al-nās wa nawādir
al-sufla wa al-du'a (Translation of previous book).
3. 9. Kitābu Irfāq aI-hayāt
3. 10. Kitāb fī al-rukā (Book of Magic or Amulets)
3. 11. Kitāb al-hajāma (Treatise on Cupping)
3. 12. Kitāb fī tartīb al-'Agdhiyah ("Treatise on the Preparation of
Food")
3. 13. Tuhfat al-Mulūk ("The Kings' Present")
3. 14. The Translation of Firdaws al-Hiqma in Syriac
3. 15. Kitāb al-īzāh min al-saman wa al-huzal wa tahayyuj al-bāh wa
ibtāluhu
4. Firdaws al-hikma, the first encyclopaedia of medicine
Figure 5: The figure of Ptolemy. (Source).
Al-Tabarī started this book almost two decades earlier after reading the
available medical texts on each subject. This is the work on which his fame
rest. It is the first ever-Medical encyclopaedia, which incorporates all the
then available branches of medical science.. The virtue of at-Tabarī's book was
the abstraction of essential information from these Syriac texts, as well as
from Greek and Indian compendiums, and compiling all the information and
abstracts into a manageable concise volume, which embraced the whole field of
medical knowledge. It is particularly known for its extensive treatment of
anatomy. His work contains not only chapters on general cosmological principles
and all the branches of medicine, but also a special section devoted to Indian
medicine (In his quotations and discussions of Indian medicine, he refers to
Indian physicians such as Susruta, Charaka, Nidana and Ashtangahradaya). He
relied on the Hippocratic corpus and the writings of Hippocrates, Galen,
Dioscorides, Pythagoras, Democritus, Aristotle, Theophrastus and Ptolemy. He
also made reference to the outstanding contributions of two of his contemporary
colleagues Yuhanna b. Masawayh (d. 857), the caliph's own physician, and Hunayn
b. Ishaq (d. 873). At-Tabarī, moreover, emphasized the strong ties between
psychology and medicine and also emphasized psychotherapy and urged the
physician to be smart, witty, and able to inspire and encourage his patient to
feel better.
Figure 6: The cover page of The Almagest published by O. Gingerich
(Princeton University Press, 1998).
As a medical text for students of medicine and practitioners, Firdaws is
one of the most important sources for early Islamic medicine towards the end of
the translation period. Al-Tabarī spent a very long time on this work which he
started to compose when he was in Marw, and completed in Samarra. However, he
wrote it in Arabic but simultaneously translated it into the Syriac language.
There are seven main chapters (naw'), 30 sections (makala) and 365 parts
(bāb). It contains much information belonging to Indian, Persian, Greek and
Arabic medicine. It deals with paediatrics and child development in depth, as
well as psychology and psychotherapy. Unlike earlier physicians, however,
al-Tabarī emphasized strong ties between psychology and medicine, and the need
of psychotherapy and counselling in the therapeutic treatment of patients.
At-Tabarī also devoted several chapters in Firdaws al-hikma to discussions
on embryology, gynaecology, and obstetrics – being all branches of the healing
art. Some sections were also devoted to plants and their medical benefits,
which is very new in Arabic medicine. The Firdaws al-hikma is noteworthy from
this point of view as are several treaties of Hunayn ibn Ishāq and during the
following century Ibn Juljul and ‘Ali ibn ‘Abbās al-Majūsī marking the
transition between the translation phase and the phase of originality of Islamic
medicine started by Al Rāzī.
As a medical encyclopaedia, it quickly became a model for later physicians
including al-Majūsī, followed by original contributions from Abū Bakr al-Rāzī
(H. 250-312/AD 865-925), Ibn Sīnā and al-Bīrūnī that influenced Eastern and
Western medical circles for several centuries. From the writings of al-Razi, it
is obvious that he benefitted from the works of al-Tabarī and quoted them
repeatedly. Although some scholars claimed that al-Rāzī was educated by
al-Tabarī, this could not have been so since al-Tabarī had already been dead by
the time of al-Rāzī.
Figure 7: The cover page of the book Al-Rad ‘ala al-Nasara by al-Tabarī
edited by Khalifa and Kutsch.
Although some scholars including Ibn al-Nadīm and Ibn Al-Qiftī claimed that
al-Tabarī has another work named al-Kunnāsh al-Khudrā, this is the other title
of the Firdaws al-hikma. Thus, in the beginning of the work he says that
"the name of the al-Kunnāsh is Firdaws al-hikma, and its nickname is Bahr
al-manafī' wa shams al-ādāb." It is clear that there is no other work
named al-Kunnāsh.
Following are the details of its all seven naw' (part):
1. Naw' one: Kulliyat-i Tibb. This volume discusses contemporary knowledge
of medical science. In that era, these principles formed the basis of medical
science. It is the introduction to the encyclopaedia and contains some
philosophical descriptions as well.
2. Naw' two: Elucidation of the organs of the human body, rules for
keeping good health and comprehensive account of certain muscular diseases.
Contains five maqalas and information about the care of the health
(preservation of health).
3. Naw' three: Contains one maqala. Discussion and description of diet for
good health and prevention of diseases.
4. Naw' four: Consultation (discussion) of all human diseases. In addition
to information derived from ancient medicine, in this chapter he also added his
own observations and interpretations. It is the largest and most significant
volume, nearly half the size of the whole book, and comprises twelve sections
(maqalas):
a. General causes relating to eruption of diseases
b. Diseases of the head and the brain
c. Diseases relating to the eye, nose, ear, mouth and the teeth
d. Muscular diseases (paralysis and spasm)
e. Diseases of the regions of the chest, throat and the lungs
f. Diseases of the abdomen
g. Diseases of the liver
h. Diseases of gallbladder and spleen
i. Intestinal diseases
j. Different kinds of fever
k. Miscellaneous diseases-Brief explanation of organs of the body
l. Examination of pulse and urine.
5. Naw' five: Description of flavour, taste and colour and also relations
between foods and the body.
6. Naw' six: descriptions on herbal medicines, drugs and poisons.
Comprises six maqalas.
7. Naw' seven: Deals with miscellaneous topics. Discusses climate and
astronomy. Also contains a brief mention of Indian medicine. Comprises four
sections.
In this book, the ethical advice of Al-Tabarī takes a prominent place. He
insisted that the conduct of practitioners should be as high as their calling.
Those aspiring to be practising health professionals, he contended, should
acquire four virtues essential in their everyday activity: gentleness,
contentment, pity, and uprightness. In serving his patient, the physician's
primary objective should be helping the sick rather than seeking monetary gain.
Muhammad Zubair al-Siddiqī compared and edited the original manuscripts
and published it in 1928, in Berlin under the Firdaws al-hikma fī al-tibb.
Prior to this publication, only five of his manuscripts were to be found
scattered in libraries all over the world. In his prologue, he has provided
extremely useful information regarding the book and the author. Wherever
necessary, explanatory notes have been added to facilitate publication of this
work to modern publishing standards. Fuat Sezgin republished this book with and
introduction [8].
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End Notes
[1] Sarton, George, Introduction to the History of Science, vol. 1,
Baltimore, 1927, pp. 565.
[2] Ibn Jarīr al-Tabāri, Tārih al-umam wa al-muluk, ed. M. Abu al-Fadl
Ibrahim, Dar al-Savaydan, Beirut, IX, 352.
[3] Ibn al-Nadīm, Kitāb al-Fihrist (completed 376/987), ed. Rizā Tajaddud,
Tahran 1971, pp. 296, 354.
[4] Yāqût al-Hamawī, Mu'jam al-‘Udabā, ed. Ahmad Farid Rifai, Cairo,
1936-38, VI, 429.
[5] Jamāl al-Dīn al-Qiftī (d. 1248), Tārīkh al-hukamā, ed. Julius Lippert,
Leipzig, Dietrich, 1903, pp. 31, 167, 187.
[6] Zahīr al- Dīn 'Alī Baythaqī, Tārīkh hukamā al-Islām, Muhammad Kurd
'Alī edition (Damascus, 1946), 22–23; D. Thomas, "al-Tabarī," in The
Encyclopaedia of Islam, New Edition, Leiden: E. J. Brill, 2000, X, 17-18.
[7] Sami. K. Hamarneh, Health Sciences in Early Islam, ed. Munawar A.
Anees, Texas: Zahra Publications, 1983, II, 353-358.
[8] Al-Tabarī, Firdaws al-hikma fī al-tibb, Frankfurt am Main: Institut
für Geschichte der Arabisch-Islamischen Wissenschaften, 1996, "Islamic
Medicine", 29.
* Senior Researcher at the Foundation for Science, Technology and
Civilisation (FSTC), UK.
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