Islamic Medicine

İslam felsefesi geleneğinin unutulmuş isimlerinden biri olan Ebû Sehl
Îsâ b. Yahyâ el-Mesîhî (ö. 416/1025’ten sonra), ilişki içinde olduğu isimler
kadar henüz araştırmacıların ilgisine pek mazhar olmamış olsa da eserleri açısından dikkate değer bir filozoftur. Hayatı hakkında sahip olduğumuz sınırlı bilgiler, onun, bir dönem, Me’mûnî hükümdarı Me’mûn b. Me’mûn ve veziri Ebu’l-Hasen es-Sehlî’nin himayesinde İbn Sînâ, Bîrûnî, İbnü’l-Hammâr ve İbn Irâk gibi önemli bilginlerle birlikte çalışmalarını sürdürdüğünü göstermektedir. Başta tıp olmak üzere felsefenin pek çok alanında eserler kaleme alan Ebû Sehl’in, felsefî bilimlerin sınıflandırılmasıyla ilgili olarak vezir Sehlî için kaleme aldığı Kitâb fî esnâfi’l-ulûmi’l-hikmiyye, bu alana dair günümüze gelen görece erken eserlerden biridir. Metafizik yanında tabiî bilimi de “tümel bilim” kapsamında değerlendirmesiyle öne çıkan eserde, Ebû Sehl, Geç Antik dönemde İskenderiye’de oluşmuş Aristotelesçi külliyatı
merkeze alarak her bir bilim dalının içeriği, o alanda yazılmış temel metinler ve bu metinler hakkında yapılmış açıklayıcı/yorumlayıcı çalışmalara atıfta bulunarak yüzyıllara yayılmış geniş bir literatürü okuyuculara sunmaktadır. Bu makalede, Ebû Sehl’in hayatı ve eserleri ortaya konulduktan sonra, Kitâb fî esnâfi’l-ulûmi’l-hikmiyye tanıtılmakta ve eserin yeni bir neşrine ve Türkçe tercümesine yer verilmektedir.
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Abū Sahl ʽĪsā ibn Yaḥyā al-Masīḥī (d. after 416/1025) is a neglected figure within the philosophical tradition in Islam. The very limited information about his life shows that he was under the patronage of the Ma’mūnid ruler Ma’mūn ibn Ma’mūn, and his vizier Abū al-Ḥasan al-Sahlī together with a group of famous scholars, such as Ibn Sīnā, al-Bīrūnī, Ibn al-Ḫammār, and Ibn ʽIrāq. He wrote many works on different fields of philosophy, particularly on medicine. Among them, Kitāb fī aṣnāf al-ʽulūm al-ḥikmiyya is a relatively early example of the genre that falls under the classification of the philosophical/intellectual sciences. Abū Sahl’s work is explicitly based on the Aristotelian corpus arranged in Alexandria in late antiquity, and he introduces each science by referring to its basic text(s), using the commentary tradition found both in late antiquity and in the Islamic period. In addition to the general importance of the wide literature that Abū Sahl provides us with, what is yet a more remarkable and exceptional feature of his work is his argument about the nature of “universal science”. As distinct from the positions of al-Fārābī and Ibn Sīnā, Abū Sahl sees both metaphysics and natural science as “universal sciences”. In this article, I first introduce Abū Sahl’s life and works, then analyze the content of Kitāb fī aṣnāf al-ʽulūm al-ḥikmiyya, focusing on his distinction between universal and particular sciences, and finally present the revised edition and Turkish translation of the work.

Unani Medicine in the Making examines the institutions and practices of Unani medicine, the Graeco-Islamic healing practice based on the humoral theory attributed
to Hippocrates and officially recognized as a system of medicine in India. Drawing on diverse materials, including Urdu sources, interviews with practitioners,
and observations in clinics, the book explores what Unani medicine is today by attending to its multiplicity, scrutinizing apparent tensions between the
understanding of Unani as a system of medicine and its multiple enactments as Islamic medicine, medical science, or alternative medicine. Ethnographic details
provide vivid descriptions of the current practice of Unani in India, and invite readers to rethink the idea that humoral medicine is incommensurable with modern medicine and science, and that the modernization of Asian medicines invariably leads to
their biomedicalization. Ultimately, the book also discusses the relationship of Unani with Muslim communities, examining the growing practice of Prophetic Medicine in Urban India and increasing representations of Unani as Islamic Medicine.

The mechanism of Cupping therapy action is not clear. Cupping may increase local blood circulation, and has an immune-modulation effect. Researches reported some local and systemic effects of cupping therapy. Genetic expression is a physiological process that regulates body functions. Genetic modulation is a reported acupuncture effect. In this presentation, the authors try to suggest genetic modulation as one of the possible mechanisms of action

"Healing with the Medicine of the Prophet (Al-Tibb al-Nabawi)” was compiled by Imam Ibn Qayyim al-Jauziyah some 650 years ago. Darussalam has brought this marvelous script with English translation. It’s an ideal compilation for those interested in Prophetic medicine.

Salient Features-
•The most popular collection of the health advices and treatments by Prophet Muhammad (PBUH) –

•650 years old credible script.

•Comprehensive guidance for preservation and restoration of mental, physical and spiritual health.

•References to original sources from Qur’an and Ahadith.

•Dedicated glossary of remedies, herbs, and other natural substances to facilitate easy learning.

Looking at the contents, prevailing health issues of modern life, and Islamic context; this book becomes a must have for every Muslim household. Simple language and supportive images make the understanding much easier.

This paper analyses evidence for the practice of surgery, as opposed to its theory, in the Islamic Middle East at the end of the first millennium. The inclusion in formal Arabic medical treatises of complex or invasive surgical procedures is compared with the lack of evidence for their actual performance, as well as with statements to the effect that such techniques were unknown at that time or should be avoided. Areas in which there is greater evidence of the practice of surgery-such as the removal of superficial growths and the treatment of eye diseases-are also discussed. In particular, the paper focuses upon treatises by 'Abu al-Qasim al-Zahrawi (known to Europeans as Albucasis), Abu Bakr Muhammad ibn Zakariya' al-Razi (Rhazes), 'All ibn al-'Abbas al-Majus"i (Haly Abbas), and Ibn Sina (Avicenna).

فبعض هذه الأمور إنما يجب عليه من جهة ما هُوَ طبيب أن يتصوره بالماهية فقط تصوراً علمياً، ويصدّق بهليته تصديقاً عَلَی أنه وضع له مقبول من صاحب الْعِلْم الطَّبِيعِيّ ، وبعضها يلزمه أن يبرهن عليه فى صناعته، فما كان من هذه كالمبادئ فيلزمه أن يتقلد هليتها، فإن مبادئ العلوم الْجُزْئِيَّة مسلمة وتتبرهن وتتبين فى علوم اُخَر أقدم منها، وهكذا حتّي يرتقي مبادئ العلوم كُلّها إلی الحكمة الأوْلی التي يقال لها علم ما بعد الطبيعة. وإذا شرع بعض المتطببين وأخذ يَتَكَلَّم فى إثبات العناصر والمزاج وما يتلو ذلك مما هُوَ موضوع الْعِلْم الطَّبِيعِيّ فإنه يغلط من حيث إنه يورد فى صناعة الطِّبِّ ما لَيْسَ من صناعة الطِّبِّ ويغلط من حيث يظن أنه يبيّن شيئاً ولا يَكُونُ قد بيّنه البتة .
و«جالينوس»، إذ حأوْل إقامة البرهان عَلَي  الْقِسْم الأوْل فلا يجب أن يحأوْل ذلك من جهة أنه طبيب ولكن من جهة أنه يحب  أن يَكُونَ فيلسوفاً يَتَكَلَّم فى الْعِلْم الطَّبِيعِيّ ، كما أن الفقيه إذا حاوْل أن يثبت صحة وجوب متابعة الإجماع فلَيْسَ ذلك له من جهة ما هُوَ فقيه، ولكن من جهة ما هُوَ متكلم ولكن الطبيب من جهة ما هُوَ طبيب والفقيه من جهة ما هُوَ فقيه لَيْسَ  يمكنه أن يبرهن عَلَي  ذاك بتة!  وإلا وقع الدَّوْر
القانون في الطب ابن سينا
.

Buku ajar ini merupakan pegangan bagi mahasiswa jenjang sarjana
UII yang mengambil mata kuliah Islam Rahmatan lil ‘Alamin. Manuskrip
ini sebagian besar berisi tentang Islam dalam dispilin ilmu. Sesuai dengan
Peraturan Rektor UII Nomor 11 Tahun 2017 tentang Capaian Pembelajaran
Lulusan Universitas dan Mata Kuliah Wajib Universitas sebenarnya mata
kuliah Islam Rahmatan lil ‘Alamin berkonten Islam tematik, Islam dalam
disiplin ilmu, dan problematika umat kontemporer. Dikarenakan buku
ajar ini tipe C maka hanya sebagian saja dari keseluruhan bahan kajian
yang dituliskan.
Penggunaan buku ajar ini jika dilihat dari isinya lebih diperuntukkan
bagi mahasiswa Farmasi dan Kedokteran. Tidak menutup kemungkinan
mahasiswa dari program studi (prodi) lain diperkenankan untuk mengakses
karya tulis sederhana ini. Sesuai dengan namanya yaitu Rahmatan lil
‘Alamin yaitu kasih sayang untuk semesta alam. Tidak pilih-pilih dan tidak
membedakan latar belakang.

http://www.brill.com/health-and-ritual-morocco

http://books.google.es/books?id=P1UNNapLrx8C&printsec=frontcover&hl=ca&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false

In Health and Ritual in Morocco, Josep Lluis Mateo Dieste analyzes the many notions of the body that appear in various Moroccan medical and religious systems. Viewing these issues from anthropological and historical perspectives to the development of Islamic medicine in Morocco, this study highlights the elements of power that define these representations and practices. Mateo Dieste shows that most of the healing rituals challenge the strict division between physical and mental afflictions. Health and Ritual in Morocco provides a valuable structure for understanding Moroccan conceptions of the person, rites of passage, gender differences, and reproductive practices. It offers insights into the weight of the notions of impurity and purification of the body in the daily life of the contemporary Moroccan population.

Table of contents
Acknowledgements
Introduction
1. Notions of the Person
2. Purity and Impurity: What Enters and Leaves the Body
3. The Body of the Rite: Gender and Social Ages
4. Plural Notions of Illness and Treatment
5. Among the jnun: Possessions, Magic and Psychosomatic Affflictions
6. Sexuality and Reproduction
Conclusions
Glossary
Bibliography
Index


Reviews:
"... a solid contribution to literature on the anthropology of health and the body in Morocco." "The book is thoroughly researched and well referenced."
Rachel Newcomb in IJMES 46.3 (2014), p. 615-616.

This is a revised version of my description of the *Antidotarium magnum*, a collection of over 1000 medical recipes produced at Monte Cassino by (or under the direction of) the Tunisian immigrant monk, Constantine the African (d. before 1098/1099). This is the first Latin work of pharmaceutics to incorporate the new materia medica of the Islamicate world. Unlike Constantine's other works (which were all translations of Arabic texts into Latin), the *Antidotarium magnum* seems to be a genuine effort to integrate traditional recipes from the Greek and Latin ancient and late antique traditions, with the newer approaches to pharmacy that Constantine brought to Italy from the other side of the Mediterranean. Included is a complete list of extant manuscripts, as well as a bibliography of studies published to date.

Inhoudsopgave: Voorwoord 3 Wat is hijama 4 tm 6 Misverstand nr. 1: Hijama is een Islamitische geneeswijze. 7 tm 8 Misverstand nr. 2: Vrouwen die nog niet in de overgang zijn mogen zich 9 niet behandelen met hijama! Misverstand nr. 3: Je mag je alleen behandelen op de 17 e , 19 e en 21e 10 Misverstand nr. 4: Je kunt aan het bloed zien welke ziekte je hebt! 11 tm 12 Misverstand nr. 5: Na een hijama behandeling moet je rusten! 13 Misverstand nr. 6: De behandeling is pijnlijk en je blijft littekens zien! 14 Nawoord 15

رجوع به احاديث در فهم آموزه‌های دين مبين اسلام، عملکردی همواره آشنا در فضای انديشه دينی است؛ از همان صدر اسلام، نه تنها عالمان مسلمان برای فهم ژرفای دين به سراغ احاديث می‌رفته‌اند، بلکه حتی برای تنظيم زندگی و آداب آن برای عامه مردم، در سطح گسترده‌ای از حديث استفاده می‌شده است. آنگاه که سخن از بهره‌برداری از احاديث در يک حوزه دانشی است، به طبع مبانی و روش‌های استناد به حديث و استفاده محتوايی از آن اهميت ويژه‌ای می‌يابد و ضرورت نگاه تخصصی به موضوع مطرح می‌شود. هم آنان که در گذشته به احاديث طبی به عنوان بخشی از تنظيم زندگی روزمره نگاه می‌کردند، در بهداشت و درمان به سمت حديث رفته‌اند و هم امروز که احاديث طبی در سطوح دانشگاهی مطرح می‌شود، ضرورت نگاه تخصصی، خود می‌نمايد.
در این اثر به مهمترین موضوعات مرتبط با مطالعات سلامت از منظر آموزه های اسلامی در قالب مجموعه مقالاتی پرداخته شده است.

As a Muslim-majority region, Bengal is conspicuous by its absence from histories of the institutionalisation of Islamic medicine in South Asia. Bengal's invisibility in these histories is partly a result of exclusive scholarly pre-occupations with Unani Tibb and, to a much lesser extent, Tibb ul Nabi. ‘Islamic medicine’ in Bengal was institutionalised under other names and drew upon other traditions. This article explores the institutionalisation of three such traditions of ‘Islamic Medicine’ and argues that the form they took drew directly upon the distinctive history of Islam in Bengal.

SAINS DALAM HADIS BAB 4: HADIS-HADIS TENTANG MAKANAN 1. Keistimewaan Kurma Rasulullah SAW bersabda: "Tidak akan lapar keluarga yang memiliki kurma" (H.R. Muslim, Hadis No. 3046) Kurma telah menjadi makanan pokok di Timur Tengah selama ribuan tahun lamanya. Kurma merupakan tanaman tradisional yang penting di Turki, Iraq, jazirah Arab, Afrika Utara, sampai ke Maroko. Di Negara-negara Islam, kurma dan yogurt atau susu adalah makanan tradisional yang utama untuk berbuka puasa pada saat Bulan Ramadhan. Pohon kurma dapat berbuah setelah ditanam selama 4 hingga 7 tahun dan bisa dipanen ketika telah berusia 7 hingga 10 tahun. Pohon kurma yang telah dewasa bisa menghasilkan hingga 80-120kg buah kurma pada setiap musim panennya. Kurma matang dibagi menjadi empat golongan, yang mana dikenal diseluruh dunia dengan menggunakan penamaan Arab yaitu: a) kimri (muda), b) khalal (berukuran penuh), c) ruthab (matang,lembut), dan d) tamr (matang, dikeringkan dengan bantuan matahari). Dari sudut pandang ilmu pengetahuan,kurma memiliki banyak manfaat diantaranya yaitu: a. Tamr (kurma kering) berfungsi untuk menguatkan sel-sel usus dan dapat membantu melancarkan saluran kencing karena mengandung serabut-serabut yang bertugas mengontrol laju gerak usus dan menguatkan rahim terutama ketika melahirkan; b. Ruthab (kurma basah) mencegah terjadinya pendarahan bagi perempuan-perempuan ketika melahirkan dan mempercepat proses pengembalian posisi rahim seperti sedia kala sebelum waktu hamil yang berikutnya. Hal ini karena dalam kurma segar terkandung hormon yang menyerupai hormon oxytocine yang dapat membantu proses kelahiran; c. Memudahkan persalinan dan membantu keselamatan sang ibu dan bayi; 2 d. Dapat menenangkan sel-sel saraf melalui pengaruhnya terhadap kelenjar gondok, oleh karena itu para dokter menganjurkan untuk memberikan beberapa buah kurma di pagi hari kepada anak-anak dan orang yang lanjut usia agar kondisi kejiwaannya lebih baik; e. Buah kurma yang direbus dapat memperlancar saluran kencing; f. Kurma sangat dianjurkan untuk berbuka puasa karena kurma mengandung zat yang diperlukan saat pertama kali berbuka puasa yaitu gula dan air; g. Buah kurma dapat mencegah stroke; h. Buah kurma kaya dengan zat garam mineral yang menetralisir asam, seperti kalsium dan potassium;

Byzantine medicine remains a little known and misrepresented field not only in the context of debates on medieval medicine, but also among Byzantinists themselves. It is often viewed as 'stagnant' and mainly preserving ancient ideas, and our knowledge of it continues to be based to a great extent on the comments of earlier authorities, which are often repeated uncritically.

This volume presents the first comprehensive examination of the medical corpus of, arguably, the most important Late Byzantine physician: John Zacharias Aktouarios (c.1275-c.1330). Its main thesis is that John's medical works show an astonishing degree of openness to knowledge from outside Byzantium combined with a significant degree of originality, in particular, in the fields of uroscopy and human physiology. The analysis of John's edited (On Urines and On Psychic Pneuma) and unedited (Medical Epitome) treatises is supported for the first time by the consultation of a large number of manuscripts, and is also informed by evidence from a wide range of medical sources, including those previously unpublished, and texts from other genres, such as epistolography and merchants' accounts. The contextualization of John's corpus sheds new light on the development of Byzantine medical thought and practice, and enhances our understanding of the Late Byzantine social and intellectual landscape. Through examination of his medical observations in the light of examples from the medieval Latin and Islamic worlds, his theories are also placed within the wider Mediterranean milieu, highlighting the cultural exchange between Byzantium and its neighbours.

This article considers the transfer of medical knowledge from Europe to the Ottoman empire and argues that what was significant in such transfer was medical practice rather than textual transfer, that the Ottomans were open to adopting medical knowledge from the non-Islamic world, the deciding factor being not the origin but the successful nature of the treatment, and that if there was a border which medical knowledge did not traverse, it was one created by everyday custom not by any Muslim/Christian divide or rejection of knowledge from outside.

Razi is considered to be one of the greatest clinical physicians of medieval world. His authority in medicine is second only to Shaikh ul Rais Ibn Sena ( Avicenna ) but in regards to observational powers Al-Razi was far superior to Ibne Sina. Al-Razi was an accomplished physician, philosopher, physicist and a chemist. His insight, sharp intellect and encyclopedic knowledge earned him the title of "Arabic Galen." He was a master of prognosis and psychosomatic medicine.

Öz Bu makalede Osmanlı'da tıp ilmi, tıp eserleri, hekimler, tıp kurumları, tıp eğitimi, hastalıklar ve halk sağlığı üzerine Cumhuriyet döneminde yazılmış makale, telif ve edisyonların kısa ve toplu bir değerlendirmesi yapılmıştır. Makalenin temel hedefi Cumhuriyet döneminde Osmanlı tıp tarihinin ne oranda konu edinildiğinin ortaya konulmasıdır. Son yapılan Osmanlı tıp tarihi çalışmalarında daha ziyade Türkçe eserlere ve matbu eserlerin fazla olduğu XVIII. yüzyıl sonrasına odaklanıldığı, ayrıca Osmanlı'nın klasik dönemlerinin neredeyse terkedildiği tespit edilmiştir. Anahtar kelimeler: Türk tıp tarihi, Osmanlı tıbbı, Osmanlı hekimleri, Tıp tarihi yazıcılığı. AN EVALUATION ON OTTOMAN MEDICINE HISTORIOGRAPHY IN THE REPUBLICAN ERA Abstract This paper presents a compact review of articles, books and editions produced in the Republican era on medicine, works, physicians, institutions and education as well as pathology and public health of the Ottomans. The primary goal of the work is to find out into which degree Ottomans are included in the history of medicine written in the Republican Era. In recent studies, it is found that Ottoman medicine historiography prioritize works those in Turkish and came out after 18 th century that is dominated by printed works whereas the Ottoman classical periods were almost skipped.

This study examines the pre-modern debate surrounding a strange Islamic prophetic tradition (hadith) that commands to fully immerse a fly that has fallen into a drink, " for in one of its wings there is poison and in the other a cure ". Studying different discussions of the hadith from the 3th/9th to the 9th/15th centuries reveals the variety of ways Muslim scholars negotiated the substantial tension between the competing authorities of prophetic tradition and the Greco-Islamic scientific tradition. Finally, I propose a possible explanation for the idea of a poison and cure on flies' wings in Greco-Roman medical discussions of the Spanish fly.

This article sheds new light on the sixth/twelfth-century anti-Avicennan current, which took its cue primarily from al-Ghazālī’s Incoherence of the Philosophers (Tahāfut al-falāsifa). A key representative of this current, Ibn Ghaylān al-Balkhī (d. ca. 590/1194), veers away from the usual points of conflict in metaphysics and natural philosophy, directing his attention instead to descriptions of the properties of simple drugs in Avicenna's Canon of Medicine and Heart Remedies (al-Adwiya al-qalbiyya) and Ismāʿīl al-Jurjānī's (d. 531/1136) medical encyclopaedia The Khwārazmshāhī Treasure (Dhakhīra-yi Khwārazmshāhī). In a dedicated text, he highlights various inconsistencies in these sources, with a view to demonstrating that Avicenna's works are unreliable and exposing a culture of uncritical imitation among contemporary Avicennists. The article includes an edition and translation of the text.

In 2000, I first laid plans for a comprehensive database on Latin medicine in the "long 12th century," the period ca. 1075 to ca. 1225 when medicine in western Europe was transformed by, among other things, the infusion of new medical texts from the Islamicate world. In 2004, during my Guggenheim Foundation Fellowship, I started in earnest to collect materials, and in 2009 I created a Blackboard site to gather all these materials on my university's internal server. In 2019, my employing institution at the time decided to terminate their contract with Blackboard, so I had to take down all the materials I collected. I therefore decided to share draft versions of some of these files, so that other users can make use of them until a permanent home for the database is found.

The Articella is the term we use to refer to a collection of introductory Latin texts used to teach medicine. First compiled at the end of the 11th century, in one form or another the collection was used in European universities until the 16th century. Here are its (earliest) component parts (not all components appear in all MSS, nor is the order fixed):
1) Hunayn ibn Ishaq (Johannitius), Isagoge (trans. from the Arabic by Constantinus Africanus [CA])
2) Hippocratic Aphorisms (anon. trans. from Greek)
3) Hippocratic Prognostics (trans. CA)
4) Galen, Tegni (anon. trans. from Greek)
5) Philaretus on pulses (anon. trans. from Greek)
6) Theophilus on urines (anon. trans. from Greek)
7) Hippocratic Regimen in Acute Diseases (trans. CA)

Feel free to contact me with any questions: [email protected].

in Khalil b. Ahmad's (d. 175/791) Kitabii'l-ayn Apparently, our knowledge about the development of the Early Islamic Medicine is not sufficient considering the current knowledge. Since researches on that period are inadequate and writing documents does not carry on until today completely; Some documents regarding medicine are translated to Atabic .since Umayyad period, under the reign of Mervan b. el-Hakem (64-65/684-685) qnd these efforts continue until the reign of Memun, who was Abbasid caliphate. However, contents of these translations are not so clear. Khalil b. Ahmad (d. 175/79i), who lived in the end of the Umayyad period and in the beginning of the Abbasid period, was very prominent philologist. He has Kitabü'l-Ayn that is very early study on the Arabic Literature. In this work, Khalil b. Ahmad, explained over hundred words regarding the medicine, and sametimes investigates etymologic roots of these words and from where they came. His explanations on these words and information, which he presented, reflect medical culrure of that time. This essay will analyze medical terms given by Khalil b. Ahmad and meanwhile emphasize the im portant points from the point of history of medicine. •

This is biography of renowned Muslim physician of Iran during the middle ages. His magnum opus Kitab al-Hawi was used as a text book in European Universities for centuries. He was the first one to compose a treatise on diseases of the children. His early life, his works, his students, his methods of treatment, his views on treatment, and his famous sayings have been discussed in the article.

Muslim achievements in surgery are all the more remarkable in view of the general religious disapproval of the dissection of the human body. The most important surgical texts were Written by a 10 th to 11 th century Andulasian, Abul Qasim al-Zahrawi, known in the West as Abulcasis. His Kitab al-Tasrif, a medical encyclopedia contained three major surgical treatises which translated into Latin, were used in Muslim and European medical schools for several centuries. The texts included al-Zahrawi's designs for about two hundred instruments, in addition to original and useful observations concerning topics ranging from surgical manipulations and technologies to cauterization, treatment of wounds, obstetrics, fracture, dislocation, paralysis, artificial teeth, and mouth hygiene. Al-Zahrawi's 12 th century fellow Andalusian, Ibn Zuhr, known as Avenzoar, was another of great physicians… his works especially those on anatomy had considerable influence on medical practice in medieval Europe. " (Turner, Science in Medieval Islam, page 138) Surgeons:

From 1347 onwards, new literature emerged in the Islamic and Western worlds: the Ṭā'ūn [Plague] Treatises. The literature in Islamdom was underpinned by three things: (i) Because the first epidemic was a phenomenon that had been experienced since the birth of Islam, ṭā'ūn naturally occurred on the agenda of hadith sources, prophetic biography, and historical works. This agenda was reflected in the treatises as discussions around epidemics, particularly plague, as well as the fight against disease in general in a religious and jurisprudential framework. (ii) Works aimed at diagnosing the plague and dealing with various aspects of it tried to explain disease on the basis of Galenic-Avicennian medicine within the framework of miasma theory, thus deriving their basis from this medical paradigm. (iii) Finally, the encounter with such a brutal illness prompted a quest for all possible remedies, including the occultist culture. This background shaped the language and content of the treatises at different levels. This article first evaluates the modern studies on plague treatises written in the Islamic world. Then, it surveys the Islamic historical sources in order to pin down the meaning they assign to the concepts of wabā' [epidemic disease] and ṭā'ūn [plague]. Certain medical works that were the resources for medical doctrines and terminology for plague treatises are also evaluated with a focus on these two concepts. Thus, the aim of this survey is to understand the general conception of epidemic disease and plague in the Islamic world before the Black Death (1346-1353). I discuss and analyze the characteristics of the Ṭā'ūn literature, which constitutes the main subject of the article and present a database on the literature. While the works from the Mamluk and Ottoman periods constitute a continuous tradition in some respects, Ottoman treatises differ from the Mamluk works in terms of certain features, especially content. Although this study touches on the common aspects of the works from the two periods, it instead analyzes this literature with a focus on points where the two traditions diverge.

مقامة مفقودة لبديع الزمان الهمذانيّ؟

بلال الأرفه لي (الجامعة الأميركيّة في بيروت)
موريس بوميرانتز (جامعة نيويورك-أبو ظبي)

مستخلص
يقدِّم هذا المقال مقامةً غير معروفة منسوبة لبديع الزمان الهمذانيّ (ت ٣٩٨/١٠٠٨). ويبدأ بعرض الدراسات المتعلِّقة بمخطوطات مقامات الهمذانيّ ثمّ يناقش أدلّة حِفْظ نصّ هذه المقامة في مخطوط وحيد في جامعة يال، مكتبة باينكي، مجموعة سالسبري، رقم ٦٣، (Yale University, Beinecke Library, Salisbury, Collection no. 63). وإنّ هذا المخطوط المنسوخ بتاريخ ٦٠٣/١٢٠٦، كان معروفًا من قِبَل الباحثين الأوروبيِّين، فقد كان بحوزة إفيرارد شايدياس (Everard Scheidius) (١٧٤٢-١٧٩٤) وسيلفستر دي ساسي (Silvestre de Sacy) (١٧٧٥-١٨٣٨) وإدوارد آلدريج سالسبري (Edward Eldridge Salsbury) (١٨١٤-١٩٠١). وإنّ المقامة التي حفظها هذا المخطوط تصف حيلةَ طبيب محتال يبيع عقاقيرَ مزيَّفة مُدَّعيًا إعدادها من موادّ  طبّيّة (material medica) نادرة. ويقدّم المقال صورة طبق الأصل عن نصّ هذه المقامة مُرفَقًا بترجمة إلى الإنكليزية مزوّدة بهوامش، ثمّ يقدِّم تحليلًا مُفصَّلًا للمقامة من حيث الشكل والموضوع واللغة والأسلوب، وذلك بالمقارنة بينها وبين مقامات الهمذانيّ الأخرى. ويُختتم بفرضيات عدَّة حول موثوقيّة هذا النصّ المفقود.

كلمات مفتاحيّة: مقامات، بديع الزمان الهمذانيّ، مخطوطات، أدب عربيّ، طبّ.