Journal of - International Society for the History of Islamic Medicine
Journal of - International Society for the History of Islamic Medicine Journal of - International Society for the History of Islamic Medicine
Ibn Miskaweih’s Innovations in Medicine Amira AUMARI The virtue “Justice” in the center of the circle and its categories (subsidiary virtues) inside the circle on the vertical axis, the opposites of this virtue (vices) at the periphery. the virtue of justice is the power of self-gathering of three forces (anger, sensual, property). This power of three forces has to order these forces without submitting to any of them, but it has to set right the power of anger and let it take action when necessary, then it uses the power of anger to overcome the sensual power. Therefore, the circuit of “Justice” gathers the three circuits and lead them to the perfection of soul. All what is mentioned about reasons, it causes many diseases to the soul and body, the only way to remedy them, as Ibn Miskaweih stated, is by Justice (an overlap between two circles happened, courage circuit, and Justice circuit). The one who goes far in justifying the matters called “arbitrariness” not a courage, as other say. For example, when man gets angry, he offends his family as if he shows his manhood to brothers, parents or others. It is not strength or a courage, but it may exceed to hit or broken glassware and no one can stop him, they may also admit guilty, that did not commit, to response to this anger. In the opposite end of justice is a humiliation, an insult of self occurs when there is a feeling of fright, without having the sense of the anger power that lead to selfrevenge. It is a depression where person have satisfaction to any obscene made by any of his friends. Next, the fear of an offense, wouldn’t take place, only a mere expectation or waiting to happen, it is as the fear of getting old. The overlapping between Justice Circuit and courage circuit occurs when there is a feeling of extreme cowardice, that leads the person to humiliation, or at his rashness will leads him to arbitrariness. In both cases, he goes far from courage virtue and justice virtue. Then, he goes far from moral health and get close to its vices. The remedy will be by going to the opposites. For example, the feeling of fright treated by enraging the internal silent power of anger, like firebrand you need to blow in order to take fire. You need courage to overcome his fears, without getting so far, otherwise he will stay away from the health of body and soul. By the way, many people are able to reach to this courage especially in some situation such as flight, they get used to these risks associated with this situation by let the power of anger take actions; that is the moral health. Those who fear from getting old, the remedy is to love their senility as their love to their youth. Has to discipline himself that senility is not an illness, but his activities will decreased and his teeth may fall down (grinding tools, as Ibn Miskaweih called it) and it bring him near to God. Others fear from death, Ibn Miskaweih define death: “Death is no more than soul leaving to its tools which are the organs which is called body” If we are worried by the pain involved in dying, then it is the pain we fear, not death itself. The remedy is by showing that pain is correlated to the body that contains the soul, if soul does not exit, there is no pain or fear. To explain what is the difference between the soul and body, Ibn Miskaweih explained accurately “The soul is immaterial essence.. unable to get damaged” This essence will depart from this body, where the essence didn’t die but its attributes may changes or removed, like water if it becomes vapors then the essence of water is still the same but its attributes has changed or removed totally. So, the remedy of fear is to believe in life and hope, and to avoid thinking in bad things. In a beautiful way, Ibn Miskaweih connected this dialectical issue. He found that scientist and wise people leave ignorance by educating themselves, because they know that ignorance is a chronic disease. The moral health needs to remove this chronic disease. According to the first circuit which is “Courage”, All other circuits and their centers are approached which are chastity, Wisdom, and Justice. Conclusion We can conclude the following: 1. Ibn Miskaweih get benefit of the Greek Culture throughout Aristotle and Galen besides his study to Islamic philosophy along with Kindi and Farabi. He also depends on The Holy Qur’an and prophetic traditions in phrasing its scientific essays. He uses a high literary style. 2. Through the moral health and physical health will reach the four virtues, which are courage, chastity, wisdom, and Justice. 3. Moral health separate two contradictory, one opposite is discovered from the other. 4. Ignorance is a chronic moral disease, it is the base of any disease. 5. All what is learned (instructions, rules, scientific bases lead to the moral and physical health) by Ibn Miskaweih are related to “neuro-Linguistic programming”, ISHIM 2011-2012 19
Amira AUMARI Ibn Miskaweih’s Innovations in Medicine “modern administration of mind”, “Self-Power”. He has the priority in this field Training, trails, and learning are the way to reach to the virtues of Ibn Miskaweih, it is a useful investment process (self-investment) not less than financial or technological investments. It imitates the cycles of excellence, which increase production and improve the society as a whole by self-control in order to overcome life pressures, it also spreads positive thinking and take advantage of moral energies. For example, Control anger and stress leads to avoid disease and in turns leads to the provision of medicine and bring health and happiness, and wonderful life begins from development of mental capacity and raises the level of education and skills, thinking and creativity 6. One condition to reach virtues is to live with members of the community and communicate and mix with them, because virtues and vices appear at communicating with people and their participation in all fields of life. Otherwise, how can a person be patient to harm people or overcome the strength of anger- power, or how a coward can be overcome and resisted his vice and trained himself to become brave, and preserve the health of body and soul It is also a condition of neuro-Linguistic programming, modern administration of mind, and Self-Power Recommendations 1. Necessity of listing a manual of “History of science of Arab and Islam” in science foundation and university, and it is very essential to learn our upcoming generation the virtue of Arab scientists and their role in the human civilization. This is, with no doubt, will participate in educate a responsible generation. 2. To work at establishing an Arab and international associations concerned with the history of Arab and Islamic science more than what is available today. 3. To work on finding teamwork and workshops concerned about Arab Islamic Civilization. References 1. Ibn Abi Usaibia 1997 - News from the eyes, in the layers of the doctors. The first book - the texts chosen and introduced and commented upon by Qasim gave, Publications of the Ministry of Culture, Damascus. 2 . Anthony, C., Tibodor, G., 1991 - Installation of the human body and its functions. Translated by. Sanusi. Hun, Al-Fateh University - Libya p. 127-133. 3. Aumari ,A. 2000 - the role of Arab scientists in the development of the natural sciences. Journal of Historical Studies Nos. 89-90, University of Damascus, p. 151. 4. Khatib, Imad and others, 1990 - Biochemistry. Jordan 5. Alddafah, A., 1986 - the contribution of Arab scholars and Muslims in zoology. Beirut, p. 123-149. 6. Zinedine, H.,and Lutfi, R., 1976 - Studies in Zoology and pioneers of natural history, dar Alfiker Alarabi. 7. Alkitob, Z., Depp, G., 2000 - Animal Physiology, published by the University of Damascus, p. 347-348. 8. Laverack and Dando, 1989 - Lectures in invertebrate zoology. Translated by Atiq H., Libya. 9. Moussa, J., 1972 - Research Methodology at the Arabs in the field of natural sciences, cosmic. Presented and analyzed d. Abu Rayyan, Mohammad Ali, the Book Beirut 10. Nabhan, F., 2004 - The concept of self when I Miskawayh. Aleppo - Syria 11. Arab Encyclopedia, Volume (1) 1998, p. 702-703, Damascus. 12. Arab Encyclopedia, Volume (2) 2000, p. 242-243, Damascus. 13. Arab Encyclopedia, Vol (9) 2004 p. 403-404, Damascus. 14. Arab Encyclopedia, Vol (11) 2005, p. 421-422, Damascus. 15. Jacob, A., 1981 - from the discipline of ethics for the Miskawayh, the texts chosen and introduced by Osman, S., Damascus, 1981. 16. Jacob, A., 2005 - refinement of manners for the Miskawayh. Preparation and submission by . Hamdan, A., 17. Wikipedia, the free encyclopedia 20 ISHIM 2011-2012
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Amira AUMARI<br />
Ibn Miskaweih’s Innovations in <strong>Medicine</strong><br />
“modern administration <strong>of</strong> mind”, “Self-Power”. He has<br />
<strong>the</strong> priority in this field<br />
Training, trails, and learning are <strong>the</strong> way to reach to<br />
<strong>the</strong> virtues <strong>of</strong> Ibn Miskaweih, it is a useful investment<br />
process (self-investment) not less than financial or technological<br />
investments.<br />
It imitates <strong>the</strong> cycles <strong>of</strong> excellence, which increase<br />
production and improve <strong>the</strong> society as a whole by<br />
self-control in order to overcome life pressures, it also<br />
spreads positive thinking and take advantage <strong>of</strong> moral<br />
energies.<br />
For example, Control anger and stress leads to<br />
avoid disease and in turns leads to <strong>the</strong> provision <strong>of</strong><br />
medicine and bring health and happiness, and wonderful<br />
life begins from development <strong>of</strong> mental capacity<br />
and raises <strong>the</strong> level <strong>of</strong> education and skills, thinking<br />
and creativity<br />
6. One condition to reach virtues is to live with members <strong>of</strong><br />
<strong>the</strong> community and communicate and mix with <strong>the</strong>m,<br />
because virtues and vices appear at communicating<br />
with people and <strong>the</strong>ir participation in all fields <strong>of</strong> life.<br />
O<strong>the</strong>rwise, how can a person be patient to harm people<br />
or overcome <strong>the</strong> strength <strong>of</strong> anger- power, or how<br />
a coward can be overcome and resisted his vice and<br />
trained himself to become brave, and preserve <strong>the</strong><br />
health <strong>of</strong> body and soul<br />
It is also a condition <strong>of</strong> neuro-Linguistic programming,<br />
modern administration <strong>of</strong> mind, and Self-Power<br />
Recommendations<br />
1. Necessity <strong>of</strong> listing a manual <strong>of</strong> “<strong>History</strong> <strong>of</strong> science <strong>of</strong><br />
Arab and Islam” in science foundation and university,<br />
and it is very essential to learn our upcoming generation<br />
<strong>the</strong> virtue <strong>of</strong> Arab scientists and <strong>the</strong>ir role in <strong>the</strong><br />
human civilization. This is, with no doubt, will participate<br />
in educate a responsible generation.<br />
2. To work at establishing an Arab and international associations<br />
concerned with <strong>the</strong> history <strong>of</strong> Arab and <strong>Islamic</strong><br />
science more than what is available today.<br />
3. To work on finding teamwork and workshops concerned<br />
about Arab <strong>Islamic</strong> Civilization.<br />
References<br />
1. Ibn Abi Usaibia 1997 - News from <strong>the</strong> eyes, in <strong>the</strong> layers <strong>of</strong> <strong>the</strong> doctors.<br />
The first book - <strong>the</strong> texts chosen and introduced and commented<br />
upon by Qasim gave, Publications <strong>of</strong> <strong>the</strong> Ministry <strong>of</strong> Culture, Damascus.<br />
2 . Anthony, C., Tibodor, G., 1991 - Installation <strong>of</strong> <strong>the</strong> human body and<br />
its functions. Translated by. Sanusi. Hun, Al-Fateh University - Libya<br />
p. 127-133.<br />
3. Aumari ,A. 2000 - <strong>the</strong> role <strong>of</strong> Arab scientists in <strong>the</strong> development <strong>of</strong><br />
<strong>the</strong> natural sciences. <strong>Journal</strong> <strong>of</strong> Historical Studies Nos. 89-90, University<br />
<strong>of</strong> Damascus, p. 151.<br />
4. Khatib, Imad and o<strong>the</strong>rs, 1990 - Biochemistry. Jordan<br />
5. Alddafah, A., 1986 - <strong>the</strong> contribution <strong>of</strong> Arab scholars and Muslims<br />
in zoology. Beirut, p. 123-149.<br />
6. Zinedine, H.,and Lutfi, R., 1976 - Studies in Zoology and pioneers <strong>of</strong><br />
natural history, dar Alfiker Alarabi.<br />
7. Alkitob, Z., Depp, G., 2000 - Animal Physiology, published by <strong>the</strong><br />
University <strong>of</strong> Damascus, p. 347-348.<br />
8. Laverack and Dando, 1989 - Lectures in invertebrate zoology.<br />
Translated by Atiq H., Libya.<br />
9. Moussa, J., 1972 - Research Methodology at <strong>the</strong> Arabs in <strong>the</strong> field<br />
<strong>of</strong> natural sciences, cosmic. Presented and analyzed d. Abu Rayyan,<br />
Mohammad Ali, <strong>the</strong> Book Beirut<br />
10. Nabhan, F., 2004 - The concept <strong>of</strong> self when I Miskawayh. Aleppo -<br />
Syria<br />
11. Arab Encyclopedia, Volume (1) 1998, p. 702-703, Damascus.<br />
12. Arab Encyclopedia, Volume (2) 2000, p. 242-243, Damascus.<br />
13. Arab Encyclopedia, Vol (9) 2004 p. 403-404, Damascus.<br />
14. Arab Encyclopedia, Vol (11) 2005, p. 421-422, Damascus.<br />
15. Jacob, A., 1981 - from <strong>the</strong> discipline <strong>of</strong> ethics <strong>for</strong> <strong>the</strong> Miskawayh,<br />
<strong>the</strong> texts chosen and introduced by Osman, S., Damascus, 1981.<br />
16. Jacob, A., 2005 - refinement <strong>of</strong> manners <strong>for</strong> <strong>the</strong> Miskawayh. Preparation<br />
and submission by . Hamdan, A.,<br />
17. Wikipedia, <strong>the</strong> free encyclopedia<br />
20<br />
ISHIM 2011-2012