قال الله تعالى

 {  إِنَّ اللَّــهَ لا يُغَيِّــرُ مَـا بِقَــوْمٍ حَتَّــى يُـغَيِّـــرُوا مَــا بِــأَنْــفُسِــــهِـمْ  }

سورة  الرعد  .  الآيـة   :   11

ahlaa

" ليست المشكلة أن نعلم المسلم عقيدة هو يملكها، و إنما المهم أن نرد إلي هذه العقيدة فاعليتها و قوتها الإيجابية و تأثيرها الإجتماعي و في كلمة واحدة : إن مشكلتنا ليست في أن نبرهن للمسلم علي وجود الله بقدر ما هي في أن نشعره بوجوده و نملأ به نفسه، بإعتباره مصدرا للطاقة. "
-  المفكر الجزائري المسلم الراحل الأستاذ مالك بن نبي رحمه الله  -

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rasoulallahbinbadisassalacerhso  wefaqdev iktab
الأربعاء, 28 تشرين1/أكتوير 2020 15:13

Contribution of Muslim Scientists to the World: An Overview of Some Selected Fields 3

كتبه  By Muhammad Adil Afridi
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Prior to Newton, Abul Barakat Hebattullah bin Malaka stated in his book, The Considered in Wisdom that “In the wrestling arena, everyone has a force practiced against the other. If one of them retreated, this does not mean that his power disappears, but this retreated power still exists, because without it the second one would not need it to influence the first one”. The same meaning has been reiterated in the writings of Imam Fakhr ElDin Al-Razi in his book The Eastern Disciplines in Theology and Natural Sciences. He pointed out that “the circle is pulled by two equal forces until it stops in the middle, it is taken for granted that each force has practiced an action that obstructs the other”. The same concept had been asserted by Ibn Al-Hayytham in his book, The Scenes. He pointed out that "The moving object is encountered by an obstruction, and if this force remains, this moving object retreats in the opposite direction in the same speed practiced by the first object and according to the power of obstruction”. It is obvious that all that had been mentioned by Muslim scientists in these texts is the origin of the third law of motion; which was formulated by Newton after he had taken its content.xxii At the beginning, Muslims relied on the publications of their predecessors, such as the book entitled Nature by Aristoteles in which he dealt with kinetics and the books of Archimedes which contained information on the floating bodies in water and the specific gravity of some materials. Besides, Muslims depended on the publications of Actaspus, which entailed scientific results of the uplifting of pump and water clocks, and Heron of Alexandria who tackled the pulley, the wheel and the law of work. Muslim scientists spared no efforts to develop the physics- related theories and thoughts of their predecessors; they managed to introduce experimentation, which is seen as the main pillar of physics.xxiii

In Medicine: in Islam, the human body is a home of indebtedness; in what way it functions, by what method to keep it fresh and safe, in what manner to prevent diseases from attacking it or what remedies to seek for those diseases, have been important issues for Muslims. Prophet Muhammad (p.b.u.h) himself insisted that people to “take medicines for your diseases”, as people at that time were reluctant to do so. He also said: “Allah created no illness, but established for it a cure, except for old age. When the antidote is applied, the patient will recover with the permission of Allah.” This was solid inspiration to boost Muslim scientists to discover, progress, and spread over empirical laws. Ample considerations were given to medicine and public health precaution. The very first hospital was constructed in Baghdad in 706 CE. The Muslims also used camel convoys as transportable hospitals, which stimulated from place to place. Since the religion did not prohibit it, Muslim scholars used human bodies to study anatomy and physiology and to support their students’ realization on how the body works. This pragmatic study allowed surgery to mature very quickly. Abu Ali Ibn Sina (980-1037), better recognized to the West as Avicenna, was conceivably the ultimate physician until the contemporary epoch. His renowned book, Al-Qanun fi al-Tibb, stayed as a typical textbook even in Europe, for over 700 years. Ibn Sina’s effort is still considered and assembled upon in the East. Other substantial offerings were made in pharmacology, such as Ibn Sina’s Kitab al-Shifa’ (Book of Healing), and in public health. The Ottomans were particularly noted for their building of hospitals and for the high level of hygiene practiced in them. Every single city in the Islamic world had a number of outstanding hospitals and many of them were specialized for particular diseases, including mental and emotional disease. Abu Ali Ibn Sina, alone wrote 246 books, together with Kitab-al Shifa (The Book of Healing) containing 20 volumes and Al- Qanun fit Tibb (The Canons of Medicine). The Qanun was the principal guide for medical science in the West from the twelfth  to the seventeenth century. Dr. William Osler, who wrote The Evolution of Modern Science, remarked “The Qanun has remained a medical Bible for a longer period than any other work”. Comprising over a million words, it graphed the entire medical facts available from ancient and Muslim sources together with innovative assistances. Ibn Sina’s creative influences involved such developments such as acknowledgment of the communicable nature of phthisis and tuberculosis; spreading of diseases through water and soil and the collaboration between psychology and health. Also, the book defined over 760 medicines and became the most authentic of its era. Ibn Sina was also the first to describe meningitis and prepared iconic contributions to anatomy, gynecology and child health.xxiv This interest in medicine went back to the time of the Prophet Mohammad (p.b.u.h), who once said that “there is always a cure that exists for every disease”. With this essence there were hospitals and clinics built all over the Muslim world; the earliest built in 707 by Caliph Walid ibn Abd a-Malik in Damascus.

Muslims were equipped with many developments such as the awareness of flow and separation of blood and the establishment of the first apothecary shops and the earliest school of pharmacy.xxv Abu Bakr Muhammad ibn Zakariya al-Razi (865-925 AD), identified as Rhazes, was one of the greatest inexhaustible Muslim doctors and perhaps second only to Ibn Sina in his endeavors. He was born at Ray, Iran and became a student of Hunayn ibn Ishaq and later a student of Ali ibn Rabban. He penned over 200 books, including Kitab al-Mansuri, ten volumes on Greek medicine, and al-Hawi, a compendium of medicine in 20 volumes. In al-Hawi, he encompassed every single medical subject’s statistics offered from Greek and Arab sources and then added his clarifications based on his understanding and assessments. He categorized substances such as vegetable, animal or mineral while other alchemists divided them into “bodies”, “souls” and “spirits”.xxvi

Al-Razi was first positioned to head the first Royal Hospital at Ray, from where he quickly moved to a similar position in Baghdad where he remained the head of its famous hospital for a long time. He created a treatment for kidney and bladder stones, and clarified the nature of various infectious diseases. He also conducted research on smallpox and measles and was the first to announce the usage of alcohol for medical purposes. An exclusive piece of his medical system was that he significantly preferred cure through  accurate and controlled nourishment intake. This was pooled with him emphasizing on the impact of psychological aspects on health. He also anticipated therapies first on animals in order to assess their effects and side effects. He was also an expert surgeon and the first to use opium for anesthesia.xxvii

Link : https://core.ac.uk/download/pdf/300424246.pdf

قراءة 896 مرات آخر تعديل على الخميس, 29 تشرين1/أكتوير 2020 17:22

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