A review of inflammatory bowel disease from the perspective of Persian medicine.

The initial descriptions of inflammatory bowel disease (IBD) have been a topic of discussion. Cases of persistent diarrhea have been documented as far back as ancient Greece, with even Hippocrates (∼ 460-370 BCE) exploring various potential causes of diarrhea. Persian medicine was the predominant medical practice in the Eurasia region until the 18th century and had roots in Hippocrates and the ancient civilization of the region. Scholars, such as Avicenna (980-1025 CE), extensively described a disease characterized by intestinal ulcers, bloody diarrhea, and abdominal pain in the early medieval period. While some of the definitions and etiologies of IBD in Persian medicine are based on humoral theories that differ from current medical concepts, recent studies have suggested a potential relationship between the traditional Persian medicine understanding of the disease and IBD. Persian medicine classifies patients with specific diseases into different types of disorders known as dystemperament, with the application of these differences referred to as "syndrome differentiation." These traditional classifications require distinct therapeutic approaches. Research has delved into the molecular bases of the humoral theory and the impact of syndrome differentiation on drug selection for patients, including those with IBD. However, further research is needed to explore the potential effectiveness of Persian medicine in treating IBD and to understand how this ancient classification system can contribute to improved disease management.

Future contingency and God's knowledge of particulars in Avicenna.

Avicenna's discussion of future contingent propositions is sometimes considered to entail metaphysical indeterminism. In this paper, I argue that his logical analysis of future contingent statements is best understood in terms of the epistemic modality of those statements, which has no consequences for modal metaphysics. This interpretation is corroborated by hitherto neglected material concerning the question of God's knowledge of particulars. In the Ta'liqat, Avicenna argues that God knows particulars by knowing their complete causes, and when contrasted with the human knowledge of particulars, this epistemically superior access shows that the contingency of statements about future particulars is not due to the modal properties of real particulars but to the nature of human access to them.

Human love: Physical and mental health from Avicenna's viewpoint.

Avicenna is one of the most eminent and influential Persian philosophers and scientists whose philosophical and medical works are of high significance all over the world. Using descriptive analysis, the present study aims to deal with philosophical, physiological, and psychological aspects of human love and lovesickness from his perspective. His anthropology stems from his philosophical contemplation and practical experience in medicine. According to the research results, Avicenna believes that the love of noble-minded and young for external beauty, as a branch of human love, leads to the perfection of moral virtues and spiritual tendencies. Virtual love for beautiful human forms, as a representation of divine names and attributes, is a means to reach absolute perfection and true love in the mystic journey. With respect to the medical and psychological aspects, Avicenna holds that lovesickness brings disease to the soul and body of a lover. Lustful and impious love has resulted from intermingling, recurrent, and obsessive perceptions of mental forms. Since it terminates proper and moderate reasoning and disturbs the mental balance of a lover, it would lead to spiritual, mental, and even physical impairment. After explaining the features and symptoms of lovesickness, Avicenna reviews its therapeutic treatments including spiritual and physical remedies. He concludes that physical condition and temperamental health are obedient to and under the control of the mind.

Emigration of Greek Knowledge to the Arab World.

The period described in this chapter reflects activity prior to the establishment of surgical centers in Europe in the twelfth century. It is a kind of prologue to the reintroduction of high-quality surgical practice. Religious squabbles within Christianity led to European medicine and surgery, the principles of which were written in Greek, being transported eastwards into the region newly dominated by Islam. There the works were translated into Arabic and during three to four hundred years, the works were not only retained but were enriched by contributions from within Arab culture. This evolution naturally enough came to affect what happened next. However, one thing is clear and was even commented on as early as by Albucasis. The surgeon's respect and distinction within society had depreciated during the sojourn of medical science in the Islamic world, with physicians being regarded as distinctly superior beings. With regard to specific details related to opening the head there was broad consistency between the various authors all of whom seem to have been greatly influenced by Paul of Ægina. Thus, there is no mention of the crown trepan. Opening the skull was performed with the non-perforating trepans making small holes which were connected with chisels or lenticulars. The indication to do this was separation of the dura from the bone. Whether or not the sutures should be avoided when trepanning is not a topic mentioned in these writings. There was also no recommendation for prophylactic trepanation.

Late Middle Ages-Europe.

At the end of the late Middle Ages, there had been changes in indications for surgery, with prophylactic trepanation falling out of favor. The management of wounds and the methods for opening the cranium had become fairly standardized. Narrow non-plunging trepans were the preferred drills, and cranial openings were widened by the use of multiple drill holes connected with chisels of which the lenticular was preferred. Concerns about damaging the dura led Theodoric to delay trepanation until the clinical changes reflected separation of the dura from the cranium, at least in his view. Draining pus remained the main indication for trepanation. In no case was the level of consciousness considered in determining the need to open the cranium.

An approach to the milestones of spine surgery in Persian traditional medicine.

BACKGROUND: The diagnosis and treatment of spine disorders have been challenging for thousands of years in different nations and medical schools. Despite this long history, there are many information gaps in this regard. The current research deals with the milestones and progress of spine surgery from ancient times until now, emphasizing the innovations of sages in the Persian traditional medicine era. METHODS: The present study is based on searching original and library documents, data from databases such as PubMed, Scopus, and Science Direct, and search engines such as Google Scholar. RESULTS: In Persian traditional medicine, Rhazes (865-925 AD) was the first sage who applied spine surgery based on the innovative knowledge of Galen (second century AD) and Paulus Aegineta (seventh century AD). Hally Abbas (tenth century AD), by suturing two separated bones during spine surgery, and Albucasis (936-1013 AD), by inventing, describing, and drawing the surgical instruments involved in surgeries in this area, and also using cauterization in the treatment of children's hunchback, were the innovators of new methods. CONCLUSION: The modern knowledge of spine surgery is based on intelligent experiences and prominent thoughts from thousands of years worldwide. However, sometimes, these key points have remained hidden. This issue necessitates investigating this science in different schools and territories for comparative studies, identifying the firsts in the prominent points of this field, preserving the identity of sages and nations, and preventing scientific plagiarism.

The definition of life and death from the view of Avicenna and modern medicine.

By a comparison between the definition of life and death in Modern Medicine and Avicenna's view, it is perceived that each of them has looked at the above concepts from their special perspective. The topic of Avicenna's view is the being of life and the topic of Modern Medicine is the origin, appearance, and impressions of life. In his philosophical and medical works, Avicenna described the separation of the soul from the body as the ultimate reason for ceasing life. On the other, with the accepted medical standards, death is attributed to the organs in the human body and relies on the function or lack of function in the body's organs. Despite the differences between these two fields of knowledge, there can be collaboration between science and philosophy to achieve significant results in this regard to make useful contributions to the clarification of the concept of life and death. The findings of the study demonstrate that although the question of life and death is investigated in Avicenna's philosophy as a transcendental issue and in modern medicine as a material one, a general-specific relationship can be made between science and philosophy in defining the concept of life and death in the natural world domain.

A Historical Overview of the Neurological Disorders Associated with Gastrointestinal Ailments from the Viewpoint of Avicenna

Reviewing historical medical manuscripts shows that neurological disorders have been previously described in the Islamic Golden Age. Ibn Sina, also known as Avicenna (980-1037 AD), was one of the most renowned scientists during this period. He widely practiced medicine, especially those disorders related to neurology, neurosurgery, and psychiatry in conventional medicine. In his extant book al-Qanun fi al-Tibb (the Canon of Medicine), he claimed that some types of brain diseases can be related to the "maraqq" and called them maraqq-related disorders. From Avicenna's viewpoint, "maraqq" is considered a membranous structure in the abdomen. Ibn Sina has illustrated the association between the "maraqq" and the brain through some direct and indirect pathways. As a result, some disturbances in the "maraqq" can influence the brain, which can contribute to the pathogenesis of a number of brain diseases. Accordingly, those patients who regularly had gastrointestinal discomforts experienced a higher prevalence of headache, melancholia, and epilepsy. This study aimed to explore the relationship between abdominal and brain diseases from Avicenna's viewpoint. Furthermore, the definition, clinical manifestation, and therapeutic strategies of maraqq-related disorders were described.

Heart and the process of its development in the human body from the view of Avicenna.

The issue of the first organ developed in the human body has been studied by many scholars, especially in medical science, since a long time ago. The significance of this subject is due to the fact that it can illustrate the developmental process of body structure in a better way. There are three approaches in this regard which consider either the heart, brain, or liver as the first organ to develop in the human body. Avicenna, as a proficient physician who had a comprehensive outlook in his works, recognizes the heart as the first organ to develop in the embryo. He also regards it as a place for a vaporous spirit that acts as an intermediary between soul and body, like an electrical current in the heart. He makes use of experimental evidence based on traditional medicine as well as rational arguments to prove his viewpoint.

Avicenna's pharmacopeia for the treatment of animal bites.

Envenomation is a common medical problem. The Canon of Medicine written by Avicenna is one of the reliable sources of Persian medicine. The present study aims to identify Avicenna's clinical pharmacology approach and the pharmacopeia used for the treatment of animal envenomations and also to evaluate the related data in light of the current medicine. The Canon of Medicine was searched using related Arabic keywords for the contents about the treatment of animal bites. A literature search was conducted in scientific databases including PubMed, Scopus, Google Scholar, and Web of Science to obtain relevant data. Avicenna recommended one hundred and eleven medicinal plants for the treatment of bites of vertebrate and invertebrate venomous animals including snakes, scorpions, spiders, wasps, and centipedes. He mentioned different methods of administrating these drugs including oral drugs, lotions, sprayed drugs, slow-dissolving tablets in the mouth, and enemas. Moreover, he paid special attention to pain relief in addition to specific treatments for animal bites. In the Canon of Medicine, Avicenna recommended several medicinal plants alongside analgesics for the management and treatment of animal envenomations. The current research elucidates the clinical pharmacology and pharmacopeia of Avicenna for the treatment of animal envenomations. Further research is encouraged to evaluate the efficacy of these therapeutic agents for the treatment of animal bites.

Analyzing the biological traits of snakes in Avicenna's Canon of medicine and making a comparison with contemporary serpentology.

Snakes are a group of reptiles in the order of squamata that have been the subject of scientific research for years. This study aimed to determine the biological characteristics of snakes that were mentioned in Avicenna's Canon of Medicine to compare with modern serpentology. Data were obtained from the Canon of Medicine using keywords concerning snakes and also appropriate literature in PubMed, Scopus, Web of Science, Scientific Information Database (SID), and IranDoc. Our results revealed that Avicenna divided snakes into three classes including highly, moderately, and slightly venomous snakes that are comparable to modern serpontology. Moreover, Avicenna clarified physiological factors such as age, gender, size, psychological state, hunger state, physical features, the type of living climate, habitat, and the time of snakebite. Considering the snake features presented in the Canon of Medicine, even though is not feasible to make a full comparison between Avicenna's snake knowledge and modern serpentology but some characteristics can be still applicable. Conclusively, the present study suggested that the criteria used for the identification and classification of snakes have changed from the medieval ages to the nowadays.

The Science of Sleep in Medieval Arabic Medicine: Part 2: Sleep Theory and Practice After Ibn Sina.

In this second article on medieval Arabic medical discussions on sleep, I show that Ibn Sina's pneumatic paradigm of sleep opened up new research pathways for subsequent physicians in Islamic societies. Opposing those who posit a decline in scientific activity post-1200 in these societies, I show that Ibn al-Nafis (d. 1288), Ibn al-Quff (d. 1286), and Qutb al-Din al-Shirazi (d. 1311), among others, raised and answered new questions to highlight the (possible) active role played by the brain in sleep onset and the strengthening of certain brain activities during sleep. They also continued to investigate the (three) stages of sleep and paid attention to different breathing patterns, in addition to pulse, during each stage. Finally, they also applied the pneumatic paradigm in new ways to understand the broader impact of certain medical conditions on sleep.

An Analysis of Otolaryngology in Avicenna's Canon of Medicine: Utilizing the Original Arabic Text.

Avicenna authored The Canon of Medicine, a principal medical textbook for over 600 years. Our primary goal is to systematically review and translate relevant portions of The Canon in its original Arabic and correlate to Sardo's 2014 translation, focusing on otolaryngology, to present an accurate representation of Avicenna's impact and highlight notable discrepancies. Secondarily, we aim to review the literature for citations discussing Avicenna's contributions to otolaryngology and identify misinterpretations. Notably, Avicenna may have described the shape of the cochlea 500 years before its believed discovery in humans by Eustachius (1552) and Falloppius (1561). There are also obscurities in Avicenna's descriptions of the etiology of epistaxis and airway management. It is essential to remain critical of historical texts and safeguard the accurate propagation of information to preserve the integrity of historical context and timelines of scientific advancement.

The Science of Sleep in Medieval Arabic Medicine: Part 1: Ibn Sina's Pneumatic Paradigm.

Modern sleep specialists are taught that, before the twentieth century, sleep was universally classified as a passive phenomenon with minimal to no brain activity. However, these assertions are made on the basis of particular readings and reconstructions of the history of sleep, using Western European medical works and ignoring works composed in other parts of the world. In this first of two articles on Arabic medical discussions on sleep, I shall show that sleep was not understood to be a purely passive phenomenon, at least from the time of Ibn Sina (lat. Avicenna, d. 1037) onward. Building on the earlier Greek medical tradition, Ibn Sina provided a new pneumatic understanding of sleep that allowed him to explain previously recorded phenomena associated with sleep, while providing a way to capture how certain parts of the brain (and body) can even increase their activities during sleep.

Avicenna's clinical toxicology approach and beneficial materia medica against oral poisoning.

Considering the rich background of Persian Medicine in the use of materia medica for the treatment of diseases, the huge burden of oral poisonings in the world, and the urgent need to find scientific solutions, the purpose of this study was to determine Avicenna's approach toward clinical toxicology and his proposed treatments for oral poisonings. In Al-Qanun Fi Al-Tibb, Avicenna addressed the materia medica for the treatments of oral poisonings after explaining the ingestion of different toxins and also elucidating the clinical toxicology approach toward poisoned patients. These materia medica were from different classes including emetics, purgatives, enemas, diaphoretics, antidiarrheals, inhaled drugs, sternutators, anticoagulants, antiepileptics, antitussives, diuretics, cooling drugs, stimulants, cardiotonic drugs, and heating oils. By applying different therapies, Avicenna endeavored to attain main goals in clinical toxicology that are comparable with modern medicine. They included removing the toxins from the body, decreasing the severity of the deleterious effects of toxins on the body, and counteracting the effects of toxins inside the body. Aside from introducing different therapeutic agents that played an important role in the treatment of oral poisonings, he emphasized the ameliorating effects of nutritive foods and beverages. Further research using other Persian medical resources is recommended to elucidate the applicable approaches and treatments for different poisonings.

Tayadhuq (Theodocus/Théodoros) and his role in the formation of Islamic medicine.

Tayadhuq, also known as Theodocus/Théodoros (d. early 8th century AD), was educated in the Gondes̲h̲apur School and served the Sassanid kings. During this period, he contacted the Umayyad court and became the physician of Hajjaj ibn Yusuf (d. 715 AD), the general governor of the Eastern regions of the caliphate. In addition to his knowledge on the Sassanid scientific tradition, Tayadhuq had a significant role in transferring this tradition to the Islamic world. His ideas were later followed by polymath physicians such as Rhazes (Abu Bakr al-Razi, d. 925 AD), Avicenna (Ibn Sina, d. 1037 AD), and others who lived after him. His medical works were of great importance to the development of early Islamic medicine. Therefore, this study will attempt to illuminate this forgotten scholar's medical knowledge, the works he produced, and finally illustrate his influences on later Muslim physicians.