مجلة السنونو (
العدد السابع ) -
من الأعلام
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أبو علي
الحسين بن عبدالله بن سينا
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أبو علي الحسين بن عبدالله بن سينا (Avicenna)
980- 1037
م.أ. مارتــن
ترجمة : د. نديم قندلفت
M.A. MARTIN
في
روايته لأحداث حياته، لم يمنع التواضع المصطنع ابن سينا من التباهي بمنجزاته. ورغم
إنه كتب بتكبر وبمنهجية فقد كان محقاً في ذلك. لقد كان المرجع في الفلسفة والعلوم
والرياضيات وأشهر طبيب في القرنين العاشر والحادي عشر.
ففي أي مرحلة من مراحل التاريخ كان من الممكن لابن سيناء أن يكون عملاقاً
بين عمالقة. لقد حفظ القرآن وهو في العاشرة، وتمكن من إتقان العلوم العربية عندما
كــان لا يزال في سني المراهقة. ففي سن السابعة عشر أصبح طبيباً ذي قدم راسخ في
الطب. وفي تصميمه لمعرفة كل ما يمكن أن يعرف بدأ بعد ذلك بتفحُّص فلسفة اليونان
وأبتدع طريقته الخاصة المتكاملة في الدراسة، دامجاً في دراسته بين النظريات
والتجارب والنقد والأبحاث. وفي أوائل أيامه طبق هذه المعالجة المنهجية، مع كل
عملياتها المتشعبة من التصنيف والتقسيم وتقسيم التقسيم، المبنية على التساؤل والشك
والبرهان، في بدايات عمله الطبي وفي كتاباته، بما فيها كتابه "القانون في الطب".
في القرن العاشر، عندما كان ابن سينا يدرس أسس ووسائل الشفاء من الأمراض،
كان الطب الإسلامي قد أصبح مهنة متطورة بشكل رفيع ويمكن مقارنته في كثير من الوجوه
مع ممارسات الطب في هذه الأيام.. لقد كان على الأطباء أن يحصلوا على إجازات كان لها
شروطها قبل تمكنهم من ممارسة التطبيب.
وكانت المستشفيات في المدن تقسم إلى أجنحة تحت إشراف أطباء ومدراء مختصون. وكان
الأطباء المتنقلون ينشرون المعرفة بالعناية الطبية، خارج المدن. وكانت المخابر
العربية تبخِّر وتصَّفي وتقطِّر الأدوية الأساسية، مازجينها في بعض الحالات بالقطر
والأصماغ وقشور الفاكهة لتحسين طعمها.
كان ابن سينا متلهفاً جداً لجمع المعرفة العملية عن الأمراض التي درسها.
فكلما سافر إلى بلاد فارس مثلاً كان يقيم عيادات مجانية تتيح له مقارنة دراساته
النظرية مع الاختبارات المباشرة. وكان يسجل ملاحظاته بعناية فائقة ويتبعها بتفحص
منهجي للأسباب المحتملة للأمراض التي يدرسها وطريقة معالجتها. ففي الجزء الثاني من
كتابه "القانون" سجل 760 دواء كانت تباع في صيدليات تلك الأيام مع تعليقاته على
طريقة استعمالاتها وفاعليتها. كما كتب أطروحة مفصَّلة عن الأدوية المنعشة.
ويعزى لابن سينا أكثر من أثني عشر كتاب في الطب، أشهرها "القانون في
الطب"، الذي يحوي أكثر من مليون كلمة، ويلخص تعاليم أبو قراط وكالين ويصف الممارسات
الطبية السورية العربية والفارسية الهندية. كما يشتمل على ملاحظات ابن سينا وتجاربه
الخاصة. لقد أتخذ عالم الطب الإسلامي من هذا الكتاب مرجعاً موثوقاً حتى القرن
التاسع عشر، كما أستعمله العالم الغربي كمرجع لأكثر من خمسمائة سنة.
كتاب القانون ينبه لأهمية التغذية الصحية (فالطب العربي ينصح بالتداوي
بالمنتجات الطبيعية والشفاء عن طريق تنظيم الغذاء مفضلاً ذلك على الاعتماد على
الأدوية). كما أشار إلى تأثير المناخ والبيئة على الصحة، وعلى استعمال التخدير
الفموي في الجراحة، وطبيعة بعض الأمراض المُعدية ومخاطر نشر الأمراض عن طريق التربة
والماء.
وقد أوصى ابن سينا بتجربة الأدوية الجديدة على الحيوانات ومن ثم الإنسان،
كما نصح الأطباء بمعالجة السرطان في أبكر وقت من ظهوره، والتأكد من استئصال كل
الأنسجة المريضة. وقد لاحظ العلاقة الوثيقة بين العواطف والحالة الجسدية.
وكمنظِّرٍ موسيقيٍ بارع أدرك أن هنالك تأثير كبير للموسيقى على الحالة
الجسدية والنفسية للمرضى. ومن حالات الأمراض النفسية الكثيرة التي وصفها كان هنالك
مرض يدعو للاستغراب.. أعراضه: ارتفاع الحرارة، نقص الوزن والقوة، وكثير من الشكايات
المزمنة. والمرض؟ "مرض الحب" وقد أوصى الطبيب العظيم بجمع الحبيبين كدواء شافٍ.
وبناءً على إلحاح الجزجاني (صديقه وطالبه ومدير أعماله) قام ابن سينا
بكتابة "كتاب الشفاء"، أطول كتاباته الباقية وربما كان أطول أطروحة في الفلسفة
كتبها أي إنسان. وقد أختصر ابن سينا ذلك الكتاب بعد ذلك وترجمه إلى الفارسية.
ونظراً لمعارفه فقد عيِّن وزيراً في بلاط شمس الدولة الحمداني. ولكن
معارفه هذه التي كان يتباهى بها عملت ضده في جو المؤمرات البلاطية. لقد وجد نفسه
مرات عديدة في المخبأ حيث كتب أكثر مؤلفاته، أو هارباً من الاضطهاد. كما مُنعت كتبه
للخلافات الكبيرة التي نشأت بينه وبين معاصريه ذوي النفوذ الكبير. وقد نصحه أصدقاؤه
بالمسايرة خوفاً على حياته ولكنه كان يقول لهم أنه يفضل حياة قصيرة مناضلة على حياة
طويلة خائفة.
لقد ألهمت كتاباته الفلاسفة واللاهوتيين والأطباء في العالم الإسلامي
لقرون طويلة بعد وفاته. وفي الغرب، حيــث كــان يُعرف بـ
Avicenna
كانت كتاباته حلقة أساسية في إيصال الفكر الفلسفي اليوناني إليه ومساهم أساسي في النهضة الأوربية وركن من أركانها. وكتابه القانون بقي المرجع الطبي الأساسي هناك لمدة أطول بكثير من أي كتاب في الطب كتب حتى يومنا هذا. |
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Abu
‘Ali al-Husayn bin ‘Abdallah bin Sina (Avicenna)’
(980-1037)
M.A. MARTIN
Translated by: Dr. Nadim Kandalaft
Relating the events of his own life, Abu ‘Ali
al-Husayn bin ‘Abdallah bin Sina was not hindered by false modesty. “People
wondered at my attainments!” he tells us, and thought he wrote with pride and
considerable arrogance, the statement is true. He was “the Master”- philosopher,
scientist, mathematician, the most illustrious physician of the tenth and
eleventh centuries.
In any
age, Ibn Sina would have been a giant among giants. He had memorized the Qur’an
by the time he was ten and had mastered the Arab sciences while he was still in
his teens. At seventeen he was an established physician. Determined to know all
there was to know, he next examined the philosophy of the Greeks and devised his
own integrated method of study, utilizing theory, experiment, critique, and
research. He first applied this systematic approach with its extensive process
of classification, division, and subdivision and its basic tenet of question and
proof to his early medical career and to his writings, including his famous
Canon of Medicine (al-Qanun).
In the tenth century, when Ibn Sina was studying the principles of
healing, Islamic medicine was a highly developed profession, comparable in many ways with medical practices today. Arab doctors had to comply with licensing regulations in most areas. City hospitals were divided into wards under the supervision of doctors and lay administrators. Traveling physicians brought medical attention to people outside the urban centers. And Arab laboratories evaporated, filtrated, crystallized, and distilled raw drugs, sometimes mixing them with syrups, gums, and fruit rinds to improve their taste.
Ibn
Sina was eager for practical knowledge of the illnesses he had studied. Wherever
he traveled in Persia, he set up free clinics that would give him opportunities
to check his book learning against firsthand information. Here he could observe
cases that otherwise would have been inaccessible to him. He carefully recorded
his observations and then followed through with a systematic examination of the
possible causes and treatments of the maladies under consideration. In the
second book of al-Qanun he listed 760 drugs sold by the pharmacists of
his day, making his own comments on their application and effectiveness. He also
wrote a detailed treatise on cordial remedies.
More
than a dozen medical works are attributed to Ibn Sina. The Canon of Medicine
is the greatest of these. It is a million-word manuscript that summarizes
the Hippocratic and Galenic traditions, describes Syro-Arabic and Indo-Persian
practices, and includes notes on Ibn Sina’s own experiments. The Islamic medical
world accepted the Canon as its major reference work until the nineteenth
century, and Western civilization used the text for more than five hundred
years.
The Canon points out the importance of dietetics (Arab
medicine recommended cure by natural products and methods and healing through
dietary regulation in preference to a reliance on drugs), the influence of
climate and environment on health, the surgical use of oral anesthetics, the
contagious nature of some diseases, and the dangers of spreading disease by soil
and water. Ibn Sina recommended the testing of a new drug by experimentation on
animals and humans, and he advised surgeons to treat cancer in its earliest
stages, making certain to remove all the diseased tissue. He also noted a close
relationship between emotions and physical condition. An accomplished musical
theorist, he felt that music had a definite physical and psychological effect on
patients. Of the many psychological disorders that Ibn Sina described, one is of
unusual interest. The symptoms are fever, loss of weight and strength, and
various chronic complaints. The disease? Love sickness. The great
doctor had a
simple remedy: unite the sufferer with the beloved.
It was
at the urging of al-Juzjani (his friend, student, confidant, and manager of
sorts) that Ibn Sina undertook another important work. Al-Juzjani had suggested
that he write a commentary on the works of Aristotle, but the Master was
reluctant because he felt that he did not have the time. He finally agreed to a
book that would simply set forth the sound philosophies of the ancient Greeks,
without argumentation. With this understanding, Ibn Sina began the physics
section of the Kitab ash-Shifa’ (The Book of Healing)- the longest of his
writings still in existence and perhaps the longest treatise on philosophy ever
written by any one man. The complete work has four major sections dealing,
respectively, with logic, physics, mathematics, and metaphysics. Ibn Sina
abridged the book himself and also translated it into his mother tongue,
Persian, giving post-Islamic Persia its first book on philosophy, logic and the
natural sciences. His own thoughts he incorporated in a later work, known as
Oriental Philosophy.
Because the Muslim world held physicians in rare esteem, they often
found themselves the recipients of unique privileges. Some were even made court
officials. Ibn Sina served as vizier at the court of the Prince Shams ad-Dawlah
at Hamadhan, but the physician’s political career lacked the superior qualities
of his scientific and philosophic endeavors. His intellectual arrogance often
worked against him in the game of court intrigue. More than once he found himself in hiding, where he did much of his writing, or fleeing persecution, his books banned because of violent disagreements with powerful contemporaries. Friends advised him to slow down and to take life in moderation, but that was not in character. “I prefer a short life with width to a narrow one with length,” he would reply.
After
the death of Prince Shams ad-Dawlah, he was summoned to serve at the court of
Prince ‘Ala’ ad-Dawlah Abu Ja’far in Isfahan. Accompanying a military expedition
to Hamadhan in 1037, he was stricken with a severe case of colic that did not
respond to treatment. He died at the early age of 57.
Although Ibn Sina was apparently a devout Muslim, his philosophical
beliefs strayed considerably from traditional attitudes. He saw God, man, and
the universe as independent, though interrelated. God, the only necessary being,
cause, but is not caused. Man, a being composed of body and soul, aspires to an
intellectual, spiritual happiness. Humanity is divided into several classes,
ranging from ruler to commoner. Those fortunate enough to be members of the
higher classes have an obligation to help the masses achieve eternal good. Ibn
Sina devised an illumination theory that envisioned the soul as a ray of divine
light imprisoned in the body but craving release to return to its source. His
denial of the resurrection of the body, his acceptance of the eternity of the world, and his belief in free will followed this basic doctrine and met with strong opposition from traditional theologians, who interpreted the Qur’an on a strictly literal basis. Ibn Sina claimed that, though the Qur’an was written to be understood by all men, only the masses were expected to take the holy words at their face value. Men of superior intellect were able to extract allegorical lessons from the simple stories.
Knowing himself superior to the masses, Ibn Sina delighted in shocking the
inquisitive public. And frequently he paid the price of imprudent genius. His
conceit, unorthodox beliefs, and uncoventional conduct embroiled him in
controversy, and malicious rumors spread until folk began to treat him as a
sorcerer and conjurer of evil spirits. His arguments with fellow scholars verged
on violence, and his contempt for mediocrity was scathing.
Posterity treated him more gently and with everincreasing respect.
His writings inspired philosophers, theologians, and physicians in the Muslim
world for centuries after his death. In the West, where he was known as
Avicenna, he was a primary link with the philosophical thought of ancient Greece
and a fundamental contributor to the European reawakening. His Canon was
the basic medical reference for a longer period than any other book on medicine
ever written. |
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