Pengangkatan Khalifah

Pengangkatan Khalifah dilakukan oleh ahlul hilli wal ‘aqdi / Ahlu Asy-Syuro. Ada beberapa contoh teknis pengangkatan yang berbeda, yang dilakukan oleh para sahabat.

Pengangkatan Abu Bakar:
Pembai’atan Abu Bakarterkenal dengan peristiwa Saqifah; setelah wafatnya Rasul terdengar kabar bahwa kaum Anshar berkumpul di Saqifah Bani Sa’idah untuk mengangkat Sa’ad bin Ubadah sebagai Khalifah. Kemudian Umar, Abu Bakar, dan Abu Ubaidah mendatanginya; Abu Bakar menawarkan Umar atau Abu Ubaidah menjadi Khalifah, tetapi mereka malah bersepakat memilih Abu Bakar. Esoknya dilakukan pembaiatan umum oleh kaum muslimin.

Pengangkatan Umar bin Khattab:
Pembaiatan Umar bin Khattabdiawali dengan pengajuan dari Abu Bakar menjelang wafatnya kepada para sahabat, setelah disetujui lalu dibuat surat pengajuan itu dan dibacakan dihadapan kaum muslimin, mereka ditanya kerelaannya.

Pengangkatan Utsman bin Affan:
Pembaiatan Utsman bin Affandiawali dengan pengajuan nama-nama calon Khalifah dari Umar menjelang wafatnya, mereka adalah Ali, Utsman, Abdurrahman, Zubair bin Awwam dan Thalhah bin Ubaidillah. Saat Umar meninggal, Miqdad mengumpulkan enam anggota majelis syuro di rumah Aisyah, Thalhah tidak hadir. Hasilnya, majelis menunjuk Abdurrahman bin Auf menjadi penanggungjawab pemilihan Khalifah; disetujui pula ketentuan bahwa calon tidak boleh ada kaitan kekeluargaan dengan Khalifah. Selama tiga hari tiga malam Abdurrahman menemui para sahabat. Pada hari keempat ia mengumpulkan kaum Muhajirin, Anshar, kubaro, tokoh-tokoh, para sahabat senior, dan para pemimpin prajurit. Mereka diminta pendapatnya tentang Khalifah pengganti Umar, akhirnya disepakati Utsman menjadi Khalifah.

Pengangkatan Ali bin Abu Thalib:
Pembaiatan Ali bin Abu Thalib diawali dengan pencalonan Ali oleh beberapa sahabat Muhajirin dan Anshar. Ali awalnya menolak, tapi mereka terus mendesak. Ali akhirnya mengajak mereka ke masjid untuk memusyawarahkannya kepada kaum muslimin. Ternyata mereka sepakat mengangkat Ali sebagai Khalifah.

Kesimpulannya, bagaimanapun teknisnya, pemilihan pemimpin haruslah disepakati atau dipilih oleh ummat. Oleh karena itu Umar bin Abdul Aziz sempat menolak pencalonan dirinya sebagai Khalifah dengan cara ditunjuk oleh Khalifah sebelumnya (Abdullah Sulaiman) tanpa persetujuan ummat.



sumber dari: bangdani.wordpress.com

Aphorisms

The opening page of the commentary on the Aphorisms by Ibn al-Quff al-Masīḥī (‘the Christian’, also known as Abū l-Faraǧ ibn Yaʿqūb, d. 1286). It is by far the longest and most detailed commentary on the Aphorisms, a text of pithy medical sayings and sentences attributed to Hippocrates, the famous father of medicine. [© Istanbul, Süleymaniye Kütüphanesi, MS Yeni Camii 919, fol. 1b]

sumber dari: alc.manchester.ac.uk

Karak Castle

Karak Castle, where Ibn al Quff was born. During his time, it was in Syria, and now it is in Jordan

sumber dari: aeronline.org

the drugs used in anesthetic sponge

Ibn al Quff was born in 630 AH/1232 CE and died in Damascus in 685 AH/1286 CE. He indicated that anesthetics can be given by inhalation and he described the drugs used in anesthetic sponge.

Artistic impression of Arabia anesthetic sponge, in which the surgeon operates and the tabbaee keeps the sedoanalgesic soaked anesthetic sponge over the nostril and squeezes the liquid which is absorbed by the mucous membrane of nose and mouth (published with the permission of Pan Arab anesthesia group).



sumber dari: aeronline.org

Ibn al Quff's manuscript

The first page of Ibn al Quff's manuscript of his surgical book al umdah 

with his full name and a short biography

sumber dari: aeronline.org

Canon of Medicine

Title page from Ibn Sina's Canon of Medicine



sumber dari: muslimheritage.com

the three authorities on medical theory and practice

Galen, Ibn Sina, and Hippocrates, the three authorities on medical theory and practice in a woodcut from an early 15th-century Latin medical book.











sumber dari: muslimheritage.com

Royal Physician

sumber dari: saadmasoodbhatti.blogspot.com

Ajaran Filsafat -Metafisika

Menurut Ibnu bajjah, segalah yang ada (al-maujudat) terbagi dua: yang bergerak dan yang tidak bergerak. Yang bergerak adalah jisim (materi) yang sifatnya finite (terbatas). Gerak terjadi dari perbuatan yang menggerakkan terhadap yang di gerakkan. Gerakan ini di gerakkan pula oleh gerakan yang lain, yang akhir rentetan gerakan ini di gerakkan oleh penggerak yang tidak bergerak; dalam arti penggerak yang tidak berubah yang berbeda dengan jisim (materi). Penggerak ini bersifat azali. Gerak jisim mustahil timbul dari subtansinya sendiri sebab ia terbatas. Oleh karena itu, gerakan ini mesti berasal dari gerakan yang infinite (tidak terbatas) yang oleh ibnu bajjah disebut dengan ‘aql.

Kesimpulanya, gerakan alam ini –jism yang terbatas- digerakkan oleh ‘aql (bukan berasal dari subtansi alam sendiri). Sedangkan yang tidak bergerak adalah ‘aql, ia menggerakkan alam dan ia sendiri tidak bergerak. ‘aql inilah disebut dengan Allah (‘aql, aqil, dan ma’qul) sebagaimana yang dikemukakan oleh al-farabi dan ibnu sina sebelumnya.

Perluh di ketahui bahwa para filosof muslim pada umumnya menyebut Allah itu adalah ‘aql. Argumen yang mereka majukan adalah Allah pencipta dan pengatur alam yang beredar menurut natur rancangan-Nya, mestilah ia memiliki daya berpikir. Kemudian dalam mentauhidkan Allah semutlak-mutlaknya, para filosof muslim menyebut Allah adalah zat yang mempunyai daya berpikir (‘aql), juga berpikir (‘aqil) dan objek pemikiranya sendiri (ma’qul). Keseluruhanya adalah zat-Nya yang Esa.

Sebagaimana Aristoteles, ibnu bajjah juga mendasarkan filsafat metafisikanya pada fisika. Argument adanya Allah adalah dengan adanya gerakan di alam ini. Jadi, Allah adalah azali dan gerakanya adalah bersifat tidak terbatas.

Disinlah letak kelebihan ibnu bajjah walaupun ia berangkat dari filsafat gerak aristoteles, namun ia kembali kepada ajaran islam. Dasar filsafat aristoteles ialah ilmu pengetahuan alam yang tidak mengakui adanya sesuatu di balik alam empiris ini. Kendatipun penggerak pertama berbeda dengan materi, namun ia masih bersifat empiris. Ibnu bajjah tampaknya berupaya mengislamkan argument metafisika aristoteles. Karena itu , menurutnya Allah tidak hanya penggerak, tetapi ia adalah pencipta dan pengatur alam.

sumber dari: zulfanafdhilla.blogspot.com

Ajaran Filsafat -Epistemologi

Manusia mampu berhubungan dan meleburkan diri dengan akal fa’al atas bantuan ilmu dan pertumbuhan kekuasaan insaniah, bila ia telah bersih dari kerendahan dan keburukan masyarakat. Masyarakat bisa melumpuhkan daya kemampuan berpikir perseorangan dan menghalanginya untuk mencapai kesempurnaan.

Pengetahuan yang didapatkan lewat akal, akan membangun kepribadian seseorang. Akal mendapatkan obyek-obyek pengetahuan yang disebut hal-hal yang dapat diserap dari unsur imajinatif, dan memberikan sejumlah obyek pengetahuan lain kepada unsur imajinatif. Hal yang paling mencengangkan pada unsur imajinatif adalah keterhubungan dengan wahyu dan ramalan.

Ibnu Bajjah juga menandaskan bahwa Tuhan memanifestasikan pengetahuan dan perbuatan kepada makhluk-makhlukNya. Metode yang diajukan Ibnu Bajjah adalah perpaduan perasaan dan akal. Dalam masalah pengetahuan fakta, ia mempergunakan metode rasional-empiris, tetapi mengenai kebenaran akan keberadaan Tuhan ia mempergunakan filsafat. Kebenaran itu sendiri dapat diperoleh manusia apabila manusia menyendiri (uzlah).

Menurut Ibnu Bajjah akal memiliki dua fungsi yaitu memberikan imaji obyek yang akan diciptakan kepada unsur imajinasi dan memiliki obyek yang dibuat di luar ruh dengan menggerakkan organ-organ tubuh.

sumber dari: zulfanafdhilla.blogspot.com

Para Filsuf dari Plato sampai Ibnu Bajjah

Tak dapat dipungkiri, meski sebagian orang menganggap filsafat sebagai model-model pemikiran yang rumit dan bersifat abstrak sehingga sulit dipahami, namun dengannya manusia bisa mengatasi berbagai kemelut hidup. Dengan filsafat pula, manusia mampu mengubah dunia.

Keberadaan filsafat itu sendiri, tentu saja, tak dapat terlepas dari peran tokoh-tokoh filsafat dengan pemikirannya yang mendunia, bahkan tanpa kita sadari, pemikiran mereka mungkin telah kita anut saat ini.

Lantas, siapa saja tokoh-tokoh filsafat dunia itu?

Buku ini menyuguhkan profil tokoh-tokoh filsafat dunia beserta filosofi mereka, sejak zaman Yunani hingga abad ke-21. Sederet nama besar, seperti Thales, Socrates, Aristoteles, Kong Hu Cu, Rene Descartes, Niccolo Machiavelli, Karl Max, Nietzsche, Al-Kindi, Al-Farabi, Ibnu Sina, Al-Ghazali, Michel Foucault, dan Jacques Derrida, adalah sebagian tokoh yang bisa Anda temukan di dalam buku ini.

Membaca buku ini, Anda akan terkesima, betapa hebat pemikiran filosofis para tokoh filsafat dari masa ke masa. Benar-benar sangat menginspirasi!

sumber dari: jendelailmu.com

karya Ibnu Bajjah

Beberapa karya Ibnu Bajjah adalah:

1. Filsafat al-Wada’, berisi tentang ilmu pengobatan
2. Tardiyyan, berisi tentang syair pujian
3. Kitab an-Nafs, berisi tentang catatan dan pendahuluan dalam bahasa Arab
4. Tadbir al-Mutawahhid, rezim satu orang
5. Risalah-risalah Ibnu Bajjah yang berisi tentang penjelasan atas risalah-risalah al-Farabi dalam masalah logika.

karya-karya yang disunting oleh Asin Palacis dengan terjemahan bahasa Spanyol dan catatan-catatan yang diperlukan:

• Kitab al-Nabat, al-Andalus jilid V, 1940
• Risalah Ittishal al-Aql bil insan, al-Andalus, jilid VII, 1942
• Risalah al-Wada’, al-Andalus, jilid VIII, 1943
• Tadbir al-Mutawahhid, dengan judul el-Regimen del solitario, 1946

     6. Majalah al-Majama’ al-Ilm al-Arabi

sumber dari: zulfanafdhilla.blogspot.com

Kitab fi 'l-jadari

Al-Razi's Book on Smallpox and Measles (Kitab al-Jadari wa 'l-Hasba)

Al-Razi was the first physician in history who described in details the symptoms and signs of smallpox and measles based on clinical examination, and he was the first who distinguished between these two diseases by putting what is called now the differential diagnosis. This was very clear in his Book on Smallpox and Measles. A manuscript of this book is kept now in Leiden University Library in the Netherlands under the number 761. A microfilm of this manuscript exists in the Library of the Institute for the History of Arabic Science in Aleppo. This book was edited in Arabic and gained a great popularity in Europe after that it was translated several times into Latin and other European languages, including French, English and German.

According to Honka, the book was published in Europe forty times between 1498 and 1866. But the interest that surrounds this book was during the 18th century, at a time when there was much interest in the inoculation or varulation around 1720 following the description of the procedure in Turkey by Lady Mary Wortley Montagu, the wife of the Ambassador Extraordinary to the Turkish court in Istanbul. 

sumber dari: gloriousancient.blogspot.com

describes the creation of worlds

Ali ibn Abbas al-Majusi (?-982 ou 994) dit Haly Abbas et les Frères de la pureté (Ikhwan al-Safa) au Xe siècle décrivent dans une section de l'Épître des frères de la pureté ( infos) la création du monde.

La Nature et l'influence des astres ont combiné les quatre éléments et fait apparaître, par une véritable évolution, minéraux, puis végétaux, puis animaux, et enfin l'homme. Tous ces êtres sont doués d'âmes qui sont des facultés de l'âme universelle ou de la Nature, elle-même d'ailleurs faculté de l'âme ( infos).

Another section describes the creation of worlds and the evolution of life in details that would have impressed Darwin. It explains how manifestation unfolds through successive layers, or stratified planes down to the mineral kingdom. Where, in this lowest kingdom, the most developed mineral entities live within its highest strata and blend imperceptibly into the next higher or vegetable kingdom. Likewise the vegetable kingdom contacts, at its highest level, the animal kingdom, whose culmination is man. The most evolved men contact higher spheres and, standing between the angelic and animal orders, serve on earth as vicegerents of God ( infos).

Vous pouvez lire deux articles passionnants sur l'histoire de la médecine arabe ( infos) & ( infos).

sumber dari: vetopsy.fr

Kamil al-sina'ah al-tibbiyah

L'œuvre prolifique d'Hunayn Ibn Ishak et de ses disciples permettra de fournir un matériel de travail important qui permettra l'éclosion d'encyclopédies médicales comme le Kamil al-sina'ah al-tibbiyah (Livre complet de l'art médical, aussi appelé Livre Royal [Kitab al-Malaki] à cause de sa dédicace au prince de Shiraz), ouvrage d'Ali ibn al-'Abbas al-Majusi (Ali ibn al-Abbas al-Magusi, dit Haly Abas, en Occident vers 940-980) :

Manuscrit daté du 15 mai 1208.

sumber dari: encyclopedie-universelle.com

Menara Jam Tertinggi di Mekah

sumber dari: tangisanmelayu.blogspot.com

People from Baghdad

Purchase includes free access to book updates online and a free trial membership in the publisher's book club where you can select from more than a million books without charge. Chapters: Ahmad Ibn Fadlan, Mevlana Halid-I Bagdadi, Abd-El-Latif, Abd Al-Karim Qasim, Muntadhar Al-Zaidi, Ahmed Chalabi, Al-Masudi, Sassoon Eskell, Tahir Allauddin, Nuri As-Said, Ziryab, Zaha Hadid, Bisher Amin Khalil Al-Rawi, Abd Al-Wahhab Al-Bayati, Aiham Alsammarae, Yanar Mohammed, Andy Shallal, Donny George Youkhanna, Ali Abdul Motalib Awayd Hassan Al Tayeea, Yusuf Salman Yusuf, Adnan Pachachi, Jim Al-Khalili, Madan Mohan, Ammo Baba, Yitzchak Kaduri, Junayd Baghdadi, Modhir Ahmed, Rend Al-Rahim Francke, Mustafa Karim, Musa Al-Kadhim, Charles Saatchi, Rashid Ali Al-Gaylani, Salem Chalabi, Ban? M?s?, Kanan Makiya, Mahmoud Al-Mashhadani, Shlomo Hillel, Shwan Jalal, Al-Shaykh Al-Mufid, Abdul Salam Arif, Raed Jarrar, Adnan Al-Kaissie, Talal Al-Haj, Ben Ish Chai, Wathiq Naji, Salam Pax, Hisham N. Ashkouri, Binyamin Ben-Eliezer, Al-Khatib Al-Baghdadi, Maurice Saatchi, Baron Saatchi, Zainab Salbi, Solhi Al-Wadi, Ali Bader, Unknown to No One, Ahmad Ibn Tulun, Alaa Abdul-Zahra, Alaa Al-Tamimi, Eli Amir, M.t. Mehdi, Ghanim Al-Jumaily, Avi Shlaim, Riyadh Al-Azzawi, Mar Sarhad Yawsip Jammo, Leila Kubba, Ahmet Ha?im, Linda George, Ibn Rajab, Sahar Hussein Al-Haideri, Ronny Someck, Tawfiq Al-Suwaidi, Adil Abdul-Mahdi, David Sassoon, Abdul Rahman Yasin, Abdul-Wahab Abu Al-Hail, Victor Sasson, Sami Michael, Noor Sabri, Beatrice Ohanessian, Paulus Khofri, Oday Rasheed, Elie Kedourie, Abo of Tiflis, Al-Hasan Ibn 'ali Al-Barbahari, Maysoon Al-Damluji, Hamdi Al-Pachachi, Mahdi Karim, Rashid Al-Rifai, Huda Salih Mahdi Ammash, Faisal Faisal, Ibn Yahy? Al-Maghrib? Al-Samaw'al, Ibn Battah, Shero Rauf, Wijdan Ali, Khamis Al-Obeidi, Ahmed Mukhtar, Gad Ben-Meir, Mordechai Ben-Porat, Faisal Husseini, Michael Kadoorie, Abbas Fahdel, Majid Al Muhandis, Moshe Shahal, Samir Su... More: http://booksllc.net/?id=20700771



sumber dari: barnesandnoble.com

Seseorang yang terpelajar adalah mulia

sumber dari: kata2tokoh.blogspot.com

merupakan ahli kedokteran (ahli anatomi)

Para ilmuwan barat menggambarkan sosok abdul latief sebagai seorang yang genius yang gemar melakukan penelitian dana krab dengan pengkajian ilmiah. Abdul latief al Baghdadi lahir pada tahun 1162M di Baghdad dan mempunyai nama asli abumohammadabdullatief bin yusuf bin mohammad. Sejak kecil ia telah tertarik pada ilmu kedokteran sehingga sangat tekun mempelajari ilmu kedokteran sepanjang hidupnya.

                Ia meneliti karya – karya ahli medis yunani dan mengembangkannya melalui banyak penelitian. Di samping itu ia banyak mengembangkan studi tentang pertulangan termaksud tulang rahang bawah. Teori galen misalnya, mengenai tulang bawah dan tulang yang menghubungkan tulang punggung dan tulang kaki berhasil ia sempurnakan selama berada di mesir. Penelitiannya dalam bidang ini memunculkan temuan – temuan yang mengejutkan.

                Ia merupakan sosok ahli kedokteran (ahli anatomi), sastrawan dan filsof  yang terkenal. Riwayat hidupnya dapat diketahui dari sebuah otobiografi  yang karangannya sendiri. Selama hidupnya ia telah menulis karya- karya terutama  yang menceritakan perjalanan keberbagai tempat. Dalam karyanya – karyanya ia mengambarkan secara jelas apa yang terjadi pada daerah yang dilewatinya. Dalam ilmu kedokteran namanya diterkenal sebagai ahli anatomi pertama yang memberikan deskripsi lengkap dan akurat tentang tengkorak kepala manusia dan tulang muka, termaksud tulang rahang bawah.

                Buku- bukunya banyak diterjemahkan dalam bahasa latin dan di simpan di perpustakaan universitas oxford, inggris pada tahun 1800M. Selain itu juga diterjemahkan dalam bahasa perancis pada tahun 1810 M, yang disertai dengan tambahan – tambahannya yang dianggap penting. Catatan-catatan penelitian abdul latief saat itu sangat berpengaruh pada ilmu kedokteran eropa.Tiga dokter muslim terkemuka, ali ibnuabbas, al Baghdadi dan ibnu sina al nafis juga tercatat sebagai perintis yang meluruskan syaraf dari telinga dan wajah. Ketiganya menyatakan bahwa ada dua syaraf terpisah yang menjelaskan bahwa pendengarannya sebagai penerimaan gelombang suara di genderang telinga.

                Selama hidupnya abdul latief telah menghasilkan 173 buahbuku yang mengcakup bidang kedokteran sastra, geografi, filsafat, matematika, sains, dan sejarah.Abdul latief sangat tekun mempelajari ilmu kedokteran sepanjang hidupnya.Ia meneliti karya – karya ahli medis yunani dan menggembangkannya melalui banyak penelitian. Di  samping itu ia banyak mengembangkan studi tentang pertulangan termaksud tulang rahang bawah. Teori galenus misalnya, mengenai tulang bawah dan tulang yang menghubungkan tulang punggung dan tulang kaki berhasil ia sempurnakan selama berada di mesir. Penelitianya dalam bidang ini memunculkan temuan – temuan yang mengejutkan. Selama terjadi bencana kelaparan di mesir pada 1200M, abdul latief berkesempatan mengobservasi dan memeriksa sejumlah besar kerangka manusia yang meninggal akibat kelaparan. Ini merupakan paling awal dalam bidang autopsiposmortem.

sumber dari: multimedia-taufanaryatanubrata.blogspot.com

Al Tab Min Al Kitab wal Sunnah

Arabic
By: Abdul Latif Muwaffaq Al Baghdadi
Hardcover
175 pp
Alam Al Kotob, 2003
17 x 24cm

Islamic Studies - Medicine - Sunnah

عني الإسلام منذ بدايته بالطب والصحة الجسمية والعقلية والنفسية للإنسان... وقلما يخلو كتاب من كتب السنة النبوية من فصل أو باب أو كتاب للطب النبوي، كما زخرت مكتبات العالم بمصنفات أئمة أطباء العرب والمسلمين -على كثرتها-. وللكتاب الذي بين يدينا قيمة علمية وطبية ودينية عظيمة، وذلك ملا يحتويه من شرح وتطرق لأهم الأحاديث النبوية الطبية الطبيعية والآثار الحكمية التي يحتاج إليها المسلم لحفظ صحته.

A book on medicine, taken from the Quran and Sunnah.



sumber dari: islamicbooks7.com

Neuwirth, Angelika. ‘Abd al-Latif al-Baghdadi.

1.    A brief biography.
“‘Abd al-Latif ibn Yusuf al-Baghdadi, Muwaffaq al-Din Abu Muhammad.”   Medieval Islamic Civilizatio: An Encyclopedia.  Vol. 1 Ed. Joseph Meri.  New York: Routledge, 2006.  2-3.  Print.  ISBN 0415966914.

2.    Original Work-His autobiography.
Neuwirth, Angelika.  ‘Abd al-Latif al-Baghdadi.  “Selections from the Autograph Notes of ‘Abd al-Latif al-Baghdadi.”  Interpreting the Self: Autobiography in the Arabic Literary Tradition.  Ed. Dwight Reynolds.  Trans. Shawka Toorawa  Berkeley: U of CP, 2001. 157-164. Print.   ISBN 0520226674.

3.    About his work.

Joosse, N. Peter and Peter E. Pormann.  “Decline and Decadence in Iraq and Syria after the Age of Avicenna? ‘Abd al-Latif al-Baghdadi (1162-1231) between Myth and History.”  Bulletin of the History of Medicine 84. 1 (2010) 1-29. Project Muse.  Web. 29 Mar. 2010.  http://muse.jhu.edu/journals/bhm/summary/v084/84.1.joosse.html.



sumber dari: blogs.dickinson.edu

(Kitāb al Nasīḥatayn)

'Abd al-Laṭīf al-Baghdādī's (d. 1231) work Book of the Two Pieces ofAdvice (Kitāb al Nasīḥatayn) challenges the idea that Islamic medicine declined after the twelfth century AD. Moreover, it offers some interesting insights into the social history of medicine. 'Abd al-Laṭīf advocated using the framework of Greek medical epistemology to criticize the rationalist physicians of his day; he argued that female and itinerant practitioners, relying on experience, were superior to some rationalists. He lambasted contemporaneous medical education because it put too much faith in a restricted number of textbooks such as the Canon by Ibn Sīnā (Avicenna, d. 1037) or imperfect abridgments.



sumber dari: muse.jhu.edu

a compilation of Greek and Islamic medical knowledge

This page from a 14th-century copy of Avicenna’s five-volume Canon of Medicine 

describes several internal organs, as well as the skull and bones. 

The Canon was a compilation of Greek and Islamic medical knowledge.

sumber dari: saudiaramcoworld.com

Andalusian surgeon

The 10th-century Andalusian surgeon Abu al-Qasim Khalaf ibn al-Abbas al-Zahrawi 

(known as Abulcasis in the West) wrote many medical books, 

including The Properties of Various Products. 

This page discusses the use and preparation of absinthe.

sumber dari: saudiaramcoworld.com

The Canon of Medicine

The Canon of Medicine by Ibn Sina (known as Avicenna in the West) 

was first translated from Arabic into Latin in the 12th century and into Hebrew in 1279. 

It served as the chief guide to medical science in Europe and 

 was used in medical schools there until the mid-17th century.

sumber dari: saudiaramcoworld.com

the Conics of Apollonius

Photomontage : 

(a) Proofs and diagrams from the Arabic translation of the Conics of Apollonius, transcribed and drawn by Ibn al-Haytham himself (MS Aya Sofya, no. 2762, Istanbul); 

(b) Ibn al-Haytham (at left) and Galileo appear on the frontispiece of Selenographia, a 1647 description of the moon by Johannes Hevelius. The frontispiece presents the two scientists as explorers of nature by means of rational thought (ratione—note the geometrical diagram in Ibn al-Haytham's hand) and by observation (sensu—illustrated prominently by the long telescope in Galileo's hand). Photomontage by Bartek Malysa.

sumber dari: muslimheritage.com

Book of Optics

View of a spectacular laser effect. Ibn al-Haytham proved that light travels in straight lines in his famous Kitab al-manazir (Book of Optics), the most important book of optics before Kepler.

sumber dari: muslimheritage.com

Rare manuscript copy of book of simple drugs

Rare manuscript copy of book of simple drugs attributed to Ibn al-Baytar, held in The Royal Library, Copenhagen Cod. Arab. 114 folio 2b. In fact the manuscript is a copy of Kitâb Taqwîm al-Adwiyah fî mâ-shtahara min-al- a'shâb wa-l-aqâqîr wa-l-aghdhiyah (Book for determining medicaments of those herbs, medical plants and nourishments which are publicly known) by Ibrâhîm ibn Abî Sa'îd al-Maghribî al-'Alâ'î, who wrote it in the middle of the 12th century.

sumber dari: muslimheritage.com

Jâmi mufradat al-adwiya wa-'l-aghdiya

Two sample pages from Ibn al-Baytar's treatise Jâmi mufradat al-adwiya wa-'l-aghdiya. 

Suleymaniye Library, Ayasofya, MS 3748. Read: Nil Sari, Food as Medicine in Muslim Civilization.

sumber dari: muslimheritage.com

Persian mathematician

Al-Khwarizmi: Considered by some the inventor of algebra, Abu Abdallah Muhammad ibn Musa al-Khwarizmi was a Persian mathematician working at the House of Wisdom in Baghdad in the ninth century.

In fact, the very name of this form of math is derived from the Arabic al-jabr, meaning “restoring,” which is how al-Khwarizmi referred to the operation of removing roots and squares from a quadratic equation by adding the same quantity to each side of the equation. And algorithms, like those devised to deliver search results on the modern Internet, derive from the Latin version of his name: Al-goritmi. You can also thank him for the modern numeral system, which is based on Hindu-Arabic numbers derived from Indian mathematics. He also contributed to astronomy, trigonometry and even geography. [Less] [Link to this slide] Courtesy of John L. Esposito

sumber dari: fiz-x.com

Good manners

Learn from your teacher good manners before you learn from him knowledge.

- The mother of Imam Malik (may Allah be pleased with her)

sumber dari: towardsenlightment.wordpress.com

Tahajjud Time

The dua made at Tahajjud is like an arrow which does not miss its target

-Imam Ash-Shafi’i (rahimahu Llah) -

sumber dari: towardsenlightment.wordpress.com

Satisfaction of people

”…the satisfaction of people is a goal that cannot be attained, so abide strictly by that which rectifies you, for indeed there is no way to [gain] their satisfaction; and know that the one who learns the Qur’an becomes great in the sight of the people; and the one who learns Hadith, his argument is strengthened; and the one who learns Nahw (Arabic grammar) is revered; and the one who learns Arabic, his nature softens; and the one who learns Hisaab (arithmetic), his opinion becomes exalted/great; and the one who learns Fiqh (Islamic jurisprudence), his standing is elevated; [...] and the foundation of all of that is Taqwa (fearing Allah and being conscious of Him).”

قَالَ الشَّافِعِيُّ: [...] رِضَى النَّاسِ غَايَةٌ لا تُدْرَكُ ، فَعَلَيْكَ بِمَا يُصْلِحُكَ فَالْزَمْهُ ، فَإِنَّهُ لا سَبِيلَ إِلَى رِضَاهُمْ ، وَاعْلَمْ أَنَّ مَنْ تَعَلَّمَ الْقُرْآنَ جَلَّ فِي عُيونِ النَّاسِ ، وَمَنْ تَعَلَّمَ الْحَدِيثَ قَوِيَتْ حُجَّتُهُ ، وَمَنْ تَعَلَّمَ النَّحْوَ هِيبَ ، وَمَنْ تَعَلَّمَ الْعَرَبِيَّةَ رَقَّ طَبْعُهُ ، وَمَنْ تَعَلَّمَ الْحِسَابَ جَلَّ رَأْيُهُ ، وَمَنْ تَعَلَّمَ الْفِقْهَ نَبُلَ قَدْرُهُ ، وَمَنْ لَمْ يُضِرْ نَفْسَهُ لَمْ يَنْفَعْهُ عِلْمُهُ ، وَمِلاكُ ذَلِكَ كُلِّهِ التَّقْوَى.

– al-Imam ash-Shafi’i, may Allah have mercy upon him (Hilyat al-Awliyaa’) -

sumber dari: towardsenlightment.wordpress.com

Are your pure?

If the hearts are pure, they will never have enough from reciting Allah’s words (the Qur’an).

- Hadhrat Uthman Ibn Affan (Radi Allahu ‘anhu) -

sumber dari: towardsenlightment.wordpress.com

Answer will come on time!

I do not worry about an answer to my supplication, rather I worry about making supplication! 

I know that if I am inspired [by Allah] to supplicate, then the answer will come with it.

—‘Umar ibn al-Khattab radi Allahu ‘anhu -

sumber dari: towardsenlightment.wordpress.com

Muslim Egyptologists

Progress was made by Muslim historians in Egypt and the first known attempts at deciphering Egyptian hieroglyphs were made by Dhul-Nun al-Misri and Ibn Wahshiyya in the 9th century, who were able to at least partly understand what was written in the ancient Egyptian hieroglyphs, by relating them to the contemporary Coptic language used by Coptic priests in their time. Abdul Latif al-Baghdadi, a teacher at Cairo's Al-Azhar University in the 13th century, wrote detailed descriptions on ancient Egyptian monuments. Similarly, the 15th-century Egyptian historian al-Maqrizi wrote detailed accounts of Egyptian antiquities.        


sumber dari: greatarchaeology.com

the Management of Fractures

It is often difficult to procure evidence upon which a definite answer to the numerous facets of progress of human advancement can be based. However, it is in general acceptance that advancement in knowledge is achieved through a process of continuous occurring of data from all available sources at different times. What is termed Islamic Medicine may be considered to be essentially an amalgam of philosophical theorems and numerous materia medica that had prevailed or were available in areas around the Mediterranean and the adjoining countries of Asia.

 

With the unparalled progress that accompanied Islam, the Arabs chose to develop their medical heritage based largely. upon the accumulated data available within the Greek system of medicine. Islamic medicine did not grow wholly upon Arab soil nor were all great Islamic physicians Arabs. Islamic medicine is better considered as a cultural force which absorbed many different currents within itself and having integrated developed them.

 

The cultural Islamic respect for the dead is said to have dissuaded the Islamic physicians from undertaking dissection of the human body. Hence, it has been alleged that the anatomical knowledge, so essential to the art of surgical practice, was neither considerable nor original. Enmity, rivalries and prejudices have distorted the truth.

 

The study of osteology by Abdel Latif el-Baghdadi (1161-1231) on a remarkably large number of human skeleton led him to write his book on 'Improved Anatomy'. Unfortunately, this is no longer available. By providing factual observations he concluded that Galen was wrong in many ,important aspects 5 .

The object of this presentation is to give, in as concise a form as is compatible with clarity and accuracy, (and to summarize) the contributions of Abul Qasim al-Zahrawi in the management of fractures. His contributions to medicine in general must not be constrained by a too narrow interpretation of thf title of this essay. Most physicians of the time occupied themselves with the science of medicine, of internal medicine as it is known today. There were also those who even considered the surgical art to be inferior and a separate branch of medicine. And orthopedic was not yet separated from surgery 2 . Hence, with personal interest in orthopedic and the sustained increase in fracture incidences it seems pertinent to recapitulate the contributions of Abul Qasim, a doyen among the Islamic physicians in fractures; and attempt to evaluate its relevance in the light of contemporary medicinal practice.

 

Abul Qasim Khalaf Ibn al-Abbas al-Zahrawi, known as Albucasis in Latin Europe, was a practicing physician in Cordova at the time of Caliph Abd-ar-Rahman III. He was born in al-Zahra in 936 and died in 1013 .His great work, the Kitab-al- Tasrif in thirty parts dealing with surgery and medicine has become especially well known. A plethora of information is available in this well illustrated medico-surgical encyclopedia. The information presented in this article is acquired from this book taken from the chapter on Surgery and Instruments, Book 3 on Bone setting.

 

He defined a fracture as a separation or fragmentation of a bone. This may be a clean break without splintering, or along the bone, or with splinters or may involve a wound. Hence, among its clinical features he included, distortion, protrusion and palpable crepitus. In its absence, however, and if pain is not elicited on attempted movement of the affected bone he advised to suspect a crack in the bone, the greenstick fracture in current terminology. He mentioned that there were various types of fractures and well described the two most common clinical types namely the closed and the open fractures.

 

Bone healing, he believed, was due to the production of something like a glue around the fracture site, with a certain viscosity which helps it join and binds it so as to ensure a firm linkage. This is perhaps what he alluded to the formation of callus through its stages well before the discovery of the microscope. His observations that fractures in the mature and the old cannot mend into original condition on account of the dryness and hardness of the bones; though soft bones, like those of infants unite and heal readily is in consonance with the current understanding of osteoporosis in the aged and the exuberant remodeling ability in the young. His remarkable conclusion that cranial and extremity bones healed differently is in concurrence with our understanding of cartilaginous and membranous bone healing.

 

In his recommendations on the managements of fractures he advocated manipulative reduction with external immobilization. If the bones were parted, he said, reduction was to be effected by traction, and counter-traction, using diligent manipulation in order to secure exact reposition of the bones and avoiding violent compression. His classical method of resetting a fractured cocky was by exerting corrective pressure by a finger introduced through the rectum, a practice not un-commonly used today. In green- stick fractures he practiced immobilization without manipulation. As to the method of immobilization Abul Qasim suggested the use of either bandages, plasters or splints. Bandages were cut in different sizes to suit the size of the fractured part. It was used as slabs or applied circumferentially exerting gentle and even pressure, often in two or three layers and extending beyond the level of the fracture site. Between the layers of the bandage enough soft tow or rags were inserted to help correct any curves of the fracture and mellow the pressure. The current Robert Jones bandage seem to simulate this very closely.

sumber dari: english.islammessage.com

inhalation anesthesia

What is Taught: The first surgery performed under inhalation anesthesia was conducted by C.W. Long, an American, in 1845.

What Should be Taught: Six hundred years prior to Long, Islamic Spain’s Az-Zahrawi and Ibn Zuhr, among other Muslim surgeons, performed hundreds of surgeries under inhalation anesthesia with the use of narcotic-soaked sponges which were placed over the face.

What is Taught: During the 16th century Paracelsus invented the use of opium extracts for anesthesia.

What Should be Taught: Muslim physicians introduced the anesthetic value of opium derivatives during the Middle Ages. Opium was originally used as an anesthetic agent by the Greeks. Paracelus was a student of Ibn Sina’s works from which it is almost assured that he derived this idea.

What is Taught: Modern anesthesia was invented in the 19^th century by Humphrey Davy and Horace Wells.

What Should be Taught: Modern anesthesia was discovered, mastered and perfected by Muslim anesthetists 900 years before the advent of Davy and Wells. They utilized oral as well as inhalant anesthetics.

What is Taught: The concept of quarantine was first developed in 1403. In Venice , a law was passed preventing strangers from entering the city until a certain waiting period had passed. If, by then, no sign of illness could be found, they were allowed in.

What Should be Taught: The concept of quarantine was first introduced in the 7th century A.D. by the prophet Muhammad, who wisely warned against entering or leaving a region suffering from plague. As early as the 10th century, Muslim physicians innovated the use of isolation wards for individuals suffering with communicable diseases.

What is Taught: The scientific use of antiseptics in surgery was discovered by the British surgeon Joseph Lister in 1865.

What Should be Taught: As early as the 10th century, Muslim physicians and surgeons were applying purified alcohol to wounds as an antiseptic agent. Surgeons in Islamic Spain utilized special methods for maintaining antisepsis prior to and during surgery. They also originated specific protocols for maintaining hygiene during the post-operative period. Their success rate was so high that dignitaries throughout Europe came to Cordova , Spain , to be treated at what was comparably the “Mayo Clinic” of the Middle Ages.

What is Taught: In 1545, the scientific use of surgery was advanced by the French surgeon Ambroise Pare. Prior to him, surgeons attempted to stop bleeding through the gruesome procedure of searing the wound with boiling oil. Pare stopped the use of boiling oils and began ligating arteries. He is considered the “father of rational surgery.” Pare was also one of the first Europeans to condemn such grotesque “surgical” procedures as trepanning (see reference #6, pg. 110).


What Should be Taught: Islamic Spain ‘s illustrious surgeon, az-Zahrawi (d. 1013), began ligating arteries with fine sutures over 500 years prior to Pare. He perfected the use of Catgut, that is suture made from animal intestines. Additionally, he instituted the use of cotton plus wax to plug bleeding wounds. The full details of his works were made available to Europeans through Latin translations.



sumber dari: asqfish.wordpress.com

father of pathology

What is Taught: The Italian Giovanni Morgagni is regarded as the father of pathology because he was the first to correctly describe the nature of disease.

What Should be Taught: Islam’s surgeons were the first pathologists. They fully realized the nature of disease and described a variety of diseases to modern detail. Ibn Zuhr correctly described the nature of pleurisy, tuberculosis and pericarditis. Az-Zahrawi accurately documented the pathology of hydrocephalus (water on the brain) and other congenital diseases. Ibn al-Quff and Ibn an-Nafs gave perfect descriptions of the diseases of circulation. Other Muslim surgeons gave the first accurate descriptions of certain malignancies, including cancer of the stomach, bowel and esophagus. These surgeons were the originators of pathology, not Giovanni Morgagni.

What is Taught: Paul Ehrlich (19th century) is the originator of drug chemotherapy, that is the use of specific drugs to kill microbes.

What Should be Taught: Muslim physicians used a variety of specific substances to destroy microbes. They applied sulfur topically specifically to kill the scabies mite. Ar-Razi (10^th century) used mercurial compounds as topical antiseptics.

What is Taught: Purified alcohol, made through distillation, was first produced by Arnau de Villanova, a Spanish alchemist, in 1300 A.D.


What Should be Taught: Numerous Muslim chemists produced medicinal-grade alcohol through distillation as early as the 10^th century and manufactured on a large scale the first distillation devices for use in chemistry. They used alcohol as a solvent and antiseptic.



sumber dari: asqfish.wordpress.com

Islamic medicine

Islamic medicine was a genre of medical writing that was influenced by several different medical systems. The works of ancient Greek and Roman physicians Hippocrates, Dioscorides, Soranus, Celsus and Galen had a lasting impact on Islamic medicine.^{[126][127][128]}

Muslim physicians made many significant contributions to medicine in the fields of anatomy, experimental medicine, ophthalmology, pathology, the pharmaceutical sciences, physiology, surgery, etc. They also set up some of the earliest dedicated hospitals,^[129] including the first medical schools^[130] and psychiatric hospitals.^[131] Al-Kindi wrote the De Gradibus, in which he first demonstrated the application of quantification and mathematics to medicine and pharmacology, such as a mathematical scale to quantify the strength of drugs and the determination in advance of the most critical days of a patient's illness.^[132] Al-Razi (Rhazes) discovered measles and smallpox, and in his Doubts about Galen, proved Galen's humorism false.

Abu al-Qasim (Abulcasis) helped lay the foudations for modern surgery,^[133] with his Kitab al-Tasrif, in which he invented numerous surgical instruments,^[134] including the surgical uses of catgut, the ligature, surgical needle, retractor, and surgical rod.^[66]

Ibn Sina (Avicenna) helped lay the foundations for modern medicine,^[135] with The Canon of Medicine, which was responsible for the discovery of contagious disease, introduction of quarantine to limit their spread, introduction of experimental medicine, evidence-based medicine, clinical trials,^[136] randomized controlled trials,^[137][138] efficacy tests,^[139][140] and clinical pharmacology,^[141] the first descriptions on bacteria and viral organisms,^[142] distinction of mediastinitis from pleurisy, contagious nature of tuberculosis, distribution of diseases by water and soil, skin troubles, sexually transmitted diseases, perversions, nervous ailments,^[129] use of ice to treat fevers, and separation of medicine from pharmacology.^[134]

Ibn Zuhr (Avenzoar) was the earliest known experimental surgeon.^[143] In the 12th century, he was responsible for introducing the experimental method into surgery, as he was the first to employ animal testing in order to experiment with surgical procedures before applying them to human patients.^[144] He also performed the first dissections and postmortem autopsies on humans as well as animals.^[145]

Ibn al-Nafis laid the foundations for circulatory physiology,^[146] as he was the first to describe the pulmonary circulation^[147] and coronary circulation,^[148][149] which form the basis of the circulatory system, for which he is considered "the greatest physiologist of the Middle Ages."^[150] He also described the earliest concept of metabolism,^[151] and developed new systems of physiology and psychology to replace the Avicennian and Galenic systems, while discrediting many of their erroneous theories on humorism, pulsation,^[152] bones, muscles, intestines, sensory organs, bilious canals, esophagus, stomach, etc.^[153]


Ibn al-Lubudi rejected the theory of humorism, and discovered that the body and its preservation depend exclusively upon blood, women cannot produce sperm, the movement of arteries are not dependent upon the movement of the heart, the heart is the first organ to form in a fetus' body, and the bones forming the skull can grow into tumors.

Ibn Khatima and Ibn al-Khatib discovered that infectious diseases are caused by microorganisms which enter the human body.^[154] Mansur ibn Ilyas drew comprehensive diagrams of the body's structural, nervous and circulatory systems.^[3]



sumber dari: wikipedia.unicefuganda.org

use of drugs in the treatment

What is Taught: The discovery of the scientific use of drugs in the treatment of specific diseases was made by Paracelsus, the Swiss-born physician, during the 16th century. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.


What Should be Taught: Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az -Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al- Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word ‘drug' is derived from Arabic. Their use of practical experience and careful observation was extensive. Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.



sumber dari: islamicbulletin.org

well known in Islamic Spain

Ahmad Ibn  al-Jazzar (d.984) practiced medicine in Qayrawan, Tunisia. In his apothecary shop in  the city of  Manastir, he kept syrups, electuaries and other reparations. He was well known in Islamic Spain during the rule of Caliph al-Hakam (961-976).

His medical compendium Za’ad al-Musafir comprised of Seven treatises, and divided into two parts. His book Kitab al-I’timad al-adwiya alMufrida was on the pharmacological effects of tried and useful simple drugs. It was translated into Latin, Hebrew and Greek and exerted a profound influence on medical education in Europe.



sumber dari: believeninspire.wordpress.com

geriatric medicine and health of elderly

Ibn Al Jazzar major work was Zād al-Musāfir.

He also had some books on geriatric medicine and health of elderly (Kitāb Ṭibb al-Mashāyikh)^[2] or (Ṭibb al-Mashāyikh wa-ḥifẓ ṣiḥḥatihim).^[3] Also a book on sleep disorders and another one on forgetfulness and how to strengthen memory (Kitāb al-Nisyān wa-Ṭuruq Taqwiyat al-Dhākira)^[4][5] and a Treatise on causes of mortality (Risāla fī Asbāb al-Wafāh).^[2]


Also he had other books on pediatrics, fevers, sexual disorders, medicine of the poor,^[6] therapeutics, vaticum, coryza, stomach disorders, leprosy, separate drugs, compound drugs, and this is in addition to his books in other areas of science, e.g., history, animals and literature.


sumber dari: en.wikipedia.org