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.

History of Islamic Medical Schools in Turkey's Territory

In today's political borders of the Republic of Turkey, there exist very old institutions that train physicians according to Islamic medical science. In this study, 19 health institutions whose locations have been determined and documents finalized were approached in a chronological order and classified according to the historical periods: XIIth and XIIIth centuries (Seljukian period)-10, XIVth century (Ilkhanate dominion)-1, and XVth-XVIIth centuries (Ottoman period)-8 institutions. Some of them have a history of 900 years (Konya Mâristan-i Atik, 1113; and Mardin Eminüddin Bimaristani, 1122). In addition, some are in the form of a medical madrasah and an application hospital (Kayseri, 1206; Sivas, 1217). In these institutions, great masters of Islamic medicine (Razi, Fârâbî, Bîrûnî, Ibni Sina) and ancient authorities (Hippocrates, Dioscorides, Aretaeus, Galenos) were taught. These institutions had builders, rulers (sultan, melik) or mothers, wives, daughters, and sisters (the presence of female builders in these institutions attracted attention). During the Seljuk period, powerful viziers also built such institutions. These hospitals also provided free services which were considered as "charities" according to the Islamic religion. These institutions were financed by sources (shops, inns, Turkish baths, bridges, mills, vineyards, gardens, fields and annual taxes of many villages) that donated funds through the "foundation" method. Donations were made in the presence of the "kadi" (muslim judges) and many witnesses, with the written document "endowment." These foundations were not touched by subsequent monarchs. Payment of fees, daily expenses of the physicians, assistant personel and repairing of buildings was done by the board of trustees. Twelve of these institutions are still in use for public interest (polyclinic, museum, health museum, library, university, and education center). When modern medical schools (1827) and hospitals (1842) began to be established as of the XIXth century, these historic buildings were allocated to mental patients, while some were devastated by neglect. However, in the Republic period, they have been restored and used for health and educational purposes.

Exploring the roots of clinical trial methodology in medieval Islamic medicine.

There is a dominant opinion in the Western sources of history of medicine that the roots of modern clinical trials and methodology of experimental medicine first started in the Renaissance. However, this opinion has been disputed with the thorough study of the rich medical literature of the medieval Islamic era. In the current review, the roots of clinical trial methodology have been traced back to the medieval Islamic tradition and the contribution of Islamic scholars in this field is discussed. The importance of experimental versus theoretical reasoning, the need for a control group, a statistical approach to interpreting trial results, appreciation of uncertainty in medical practice, and the difference between human and animal trials all can be traced back to the rich medieval Islamic medical literature.

Contribution of Arabic Medicine and Pharmacy to the Development of Health Care Protection in Bosnia and Herzegovina - the First Part.

The time interval from the 9th to the 13th century remained known as the "Golden period of the Arab science", and a significant place among the taught sciences are occupied by Medicine and Pharmacy. In the history of medicine, Islamic medicine, also known as Arabic medicine, refers to the science of medicine developed in the Islamic Golden Age, and written in Arabic Arabs were able to use their cultural and natural resources and trade links to contribute to the strong development of pharmacy. After the collapse of the Arab rule, the Arab territorial expanses and cultural heritage were taken over by the Turks. Although scientific progress in the Turkish period slowed down due to numerous unfavorable political-economic and other circumstances, thanks to the Turks, Arab culture and useful Islamic principles expanded to the territory of our homeland of Bosnia and Herzegovina. Significant role in the transfer of Arabic medical and pharmaceutical knowledge was also attributed to the Sephardic Jews who, with their arrival, continued to perform their attar activities, which were largely based on Arab achievements. However, insufficiently elaborated, rich funds of oriental medical and pharmaceutical handwriting testify that Oriental science has nurtured in these areas as well, and that the Arab component in a specific way was intertwined with other cultures and traditions of Bosnia and Herzegovina.

Islamic Medicine in the Middle Ages.

The Islamic culture flourished between the 9th and 13th centuries. Scholars from this era made significant contributions in mathematics, science and medicine. Caliphs and physicians built hospitals that provided universal care and the foundation for medical education. Physician-scientists made significant advances in medical care, surgery and pharmacology. Notable authorities include al-Razi (865-925 CE) who wrote the Kitab al-Hawi fi al-tibb (The Comprehensive Book on Medicine), a 23-volume textbook that provided the main medical curriculum for European schools into the 14th century. Ibn Sina (980-1037 CE), an extraordinary Persian polymath, wrote al Qanun fi al-Tibb (The Canon of Medicine), an encyclopedic treatment of medicine that combined his own observations with medical information from Galen and philosophy from Aristotle. Mansur (1380-1422 CE) wrote the first color illustrated book on anatomy. Other important physicians compiled information on the use of medication from plants, advanced surgical techniques, including cataract extraction and studied physiology, including the pulmonary circulation. These books and ideas provided the basis for medical care in Europe during its recovery from the Dark Ages.

Islamic Civilization in Spain - a Magnificient Example of Interaction and Unity of Religion and Science.

Islam and its followers had created a civilization that played very important role on the world stage for more than a thousand years. One of the most important specific qualities of the Islamic civilization is that it is a well-balanced civilization that brought together science and faith, struck a balance between spirit and matter and did not separate this world from the Hereafter. This is what distinguishes the Islamic civilization from other civilizations which attach primary importance to the material aspect of life, physical needs and human instincts, and attach greater attention to this world by striving to instantly satisfy desires of the flesh, without finding a proper place for God and the Hereafter in their philosophies and education systems. The Islamic civilization drew humankind closer to God, connected the earth and heavens, subordinated this world to the Hereafter, connected spirit and matter, struck a balance between mind and heart, and created a link between science and faith by elevating the importance of moral development to the level of importance of material progress. It is owing to this that the Islamic civilization gave an immense contribution to the development of global civilization. Another specific characteristic of the Islamic civilization is that it spread the spirit of justice, impartiality and tolerance among people. The result was that people of different beliefs and views lived together in safety, peace and mutual respect, and that mosques stood next to churches, monasteries and synagogues in the lands that were governed by Muslims. This stems primarily from the commandments of the noble Islam according to which nobody must be forced to convert from their religion and beliefs since freedom of religion is guaranteed within the Islamic order. The Islamic civilization in Spain encompasses many fields that left a profound imprint in the Iberian Peninsula and Europe. The cultural climate of Spain in the era of Muslim rule (711-1492) brought about a prospering of different aspects of science and culture. Numerous schools and libraries were established and books were procured due to which the majority of the people were literate. Literature and art flourished. Buildings were constructed and Islamic art with its specific qualities was cultivated. As a result of that movement, Cordoba became the civilization capital of both Spain and the West in general. Many schools were established in it, such as medical and technical schools in addition to the general education and other vocational schools. Hospitals, chemical plants and observatories were also built. The university in Cordoba was a beacon of thought, education and culture, and it made Cordoba the home of science and of a great number of scholars and scientists in medicine, pharmacy, chemistry, astronomy, mathematics and botany. Scholarly disciplines such as philosophy and logic were also studied and busy translation activities were underway. For that reason travelers and people in quest for knowledge and science from different European countries used to come to Cordoba. This scientific and civilizational movement was not limited to Cordoba alone, but also spread into other cities of Spain, such as Granada, Toledo and other cities under Islamic rule. Relevant historical sources state that young men from Europe, particularly from Italy and France, competed to enroll some of the Islamic universities in Andalusia. One of the students of the university in Cordoba was Gerbert, who later became known as Pope Sylvester II. He introduced science of mathematics and Arabic numerals in Italy. The same historical sources also read that Europe was acquainted with Aristotle's manuscripts via the city of Toledo which was a center of bustling translation work from the Arabic into the Latin language. It was in Toledo that many works of Plato and Galen were translated, as were the philosophy manuscripts by Ibn Sina, al-Farabi, Ibn Tufayl, Ibn Bajjah and Ibn Rushd, and the medical manuscripts by Ibn Sina and al-Razi. These manuscripts quickly spread all over Europe and became a mandatory literature at great European universities. Ibn Sina's Al-Qanun fi al-tibb was considered the fundamental reference book in studies of medicine in Europe for nearly six centuries and was called The Canon of Medicine. This paper cites numerous examples of interaction and unity of religion and science in the times when Islamic culture and civilization flourished in the Iberian Peninsula, the era that lasted for almost eight centuries.

Views on ocular cancer in Arabo-Islamic medicine and the leading influence of the ancient Greek medicine.

In the ophthalmological treatises of the medieval Arabo-Islamic physicians such as al-Mawsili (9th-10th century), al-Kahhal (ca. 940-1010), Haly Abbas (10th century) and al Sadili (14th century) we may find references about ocular cancer, focusing on eyelid tumors and cancerous ulcers of the cornea. These references are similar to the analogous ones of ancient Greek physicians as these are preserved in the medical texts of the most famous Byzantine doctors, indicating the influence of ancient Greek medicine in the Arabo-Islamic one.

Pathfinders in oncology from ancient times to the end of the Middle Ages.

This commentary highlights the onset and progression of the diagnosis and treatment of cancer from ancient times to the 15th century. During the preparation of this synoptic review of the lives and contributions to oncology of 7 ancient physicians, it became clear that despite separation by centuries, ethnicity, and religion, they had many things in common. For example, with the exception of Chauliac, all were born into wealthy families, had an excellent education in the liberal arts and sciences, and were mentored by outstanding teachers. After they became physicians, they traveled extensively, were polyglots, were sponsored by influential individuals, had inquisitive minds, searched for the true nature of diseases, and were proud to share the results of their observations with others. Except for Galen, all of them were kind and well-mannered individuals. They cared with sincere dedication for the poor and those who had untreatable disease, including cancer. Although their understanding of cancer was limited, they were deeply concerned about the neglect and hopelessness of cancer patients. They were aware of their shortcomings in offering effective treatment beyond the surgical excision of early cancers. For advanced cancers, they had nothing to give beyond palliative care with herbals and minerals. All physicians who care for cancer patients owe these pioneer physicians, whatever their shortcomings, an inexpressible debt for their attempts to cure cancer. Cancer 2016;122:1638-46. © 2016 American Cancer Society.

Medical care of children during the golden age of Islamic medicine.

During the Sassanid Empire in Persia (226-652 AD), there was a renaissance of humanistic sciences, including medicine, in the city of Gondi-Shapur. When the Islamic center of power moved to Baghdad in about 750 AD, physicians of Gondi-Shapur, including the dean of the medical school (a Nestorian Christian), gradually moved to Baghdad constructing hospitals and medical schools. Aided by the Persian and Nestorian Christians, the Islamic civilization ushered in what is considered to be the Golden Age of Islam from the 8th to 13th century AD. During this period, there were remarkable achievements in humanistic sciences including medicine by many physicians/authors whose medical textbooks were used for centuries in burgeoning medical schools in Europe. The medical texts written during the Golden Age of Islamic Medicine contain sections and chapters about the clinical conditions, diseases and medical care of children. It was during this era that the first treatise was written on the diseases of children and their care. This essay will describe, in brief, the writings about the conditions and diseases of children and their medical care, by three prominent Persian physicians of the Golden Age of Islamic Medicine: 1) Abubakr Muhammad Ibn Zakaria Razi, Rhazes (865-925 AD); 2) Ali ibn-al-Abbas al-Majusi or Haly Abbas (949-994 AD); and 3)  Abu Ali al-Husayn ibn Abd Allah ibn Sina or Avicenna (980-1037 AD).

Estudios sobre De Materia Medica de Dioscórides en la era Islámica / Studies on De Materia Medica of Dioscorides in the Islamic era

Pedanius Dioscorides was a Roman army surgeon in the first century A.D. His great work called De Materia Medica is widely accepted as the foremost pharmaceutical source of antiquity. Dioscorides was the originator of materia medica (pharmacology), and he took advantage of his extensive travels to study plants. Dioscorides was considered a major authority on simple drugs for sixteen centuries. De Materia Medica served as a corner stone for both western and eastern pharmaceutical and herbal writing, and was translated into Syriac, Arabic, and Persian, as well as Latin. The particular characteristic of medical therapy in the Medieval Period was the extensive employment of drugs of all kinds. For this reason, Dioscorides’ De Materia Medica was not only studied closely, but it also became a text book that Turk-Islamic scientists frequently referred to in their writings (AU)

Pedanius Dioscórides fue médico cirujano en el ejército romano en el siglo I d.C. Su gran obra llamada De Materia Medica es conocida como la principal fuente de farmacopea de la antigüedad. Dioscórides fue el inventor de la materia medica, y aprovechó sus extensos viajes para dedicarse al estudio de las plantas. Dioscórides fue considerado una eminencia en el tema de las drogas de origen natural a lo largo de dieciséis siglos. De Materia Medica sirvió como piedra angular para los textos farmacéuticos y herbarios tanto en occidente como en oriente y fue traducida al siríaco, árabe y persa, además de al latín. La particular característica de la terapia médica en la época medieval fue el uso extensivo de todo tipo de drogas. Por esta razón, además de estudiarse minuciosamente, De Materia Medica de Dioscórides se convirtió también en un libro de texto al que frecuentemente hacían referencia los científicos turco-islámicos en sus escrituras (AU)

Contributions of Medieval Islamic physicians to the history of tracheostomy.

Tracheostomy was first described by Greco-Roman physicians, including Paulus of Aegina. Medieval Islamic clinicians extended the Greco-Roman ideas with substantial contributions to the field of surgery, including tracheostomy. Although Al-Zahrawi (936-1013 CE) stated that he had not heard or read of any Islamic physicians having performed tracheostomy, there is evidence that many prominent Islamic surgeons did practice this lifesaving procedure during medieval times. Throughout the Islamic Golden Age, Muslim physicians advanced the practice of tracheostomy with many modifications of the procedure, instrumentation, and adjuvant medicinal prescriptions.

Mirror therapy for facial paralysis in traditional South Asian Islamic medicine.

Mirror therapy has stimulated a dynamic clinical and research agenda for the treatment of poststroke hemiparesis and phantom pain. The origins of mirror therapy are thought to lie with the end of the twentieth century. This article translates key sections on the use of mirror therapy for facial paralysis from Muhammad Akbar Arzani, an influential practitioner of South Asian Islamic medicine. Given that his text appeared over a quarter millennium before Western accounts of mirror therapy, this article calls for an amendment to the historical record so that Arzani is recognized.

The religious and social principles of patients' rights in holy books (Avesta, Torah, Bible, and Quran) and in traditional medicine.

Health protection and promotion in healthy people and restoring patients' health have been the most important themes in medicine and health throughout our history. Therefore, discussion of different aspects of patients' rights includes implementation of these objectives by the medical community, including physicians, nurses, pharmacists, etc., and the people in charge of health affairs. The principal objective of our research is the study of medical ideology and the approaches of our ancestors in relation to different aspects of patients' rights. To study the different ideologies of traditional medicine in relation to patients' rights, appropriate data were extracted from the original resources of traditional medicine and from religious books. By means of library research we studied these resources in addition to electronic versions of the Alhavi book (by Rhazes), the Kamel-al-Sanaah (by Ahvazi), the Canon of Medicine (by Avicenna), the Zakhireye Khawrazmshahi (by Jorjani), the Avesta, the Torah, the Bible, the Quran, and many other resources, and, finally, after searching, gathering, and encoding the findings, analyzed them qualitatively for thematic content. The holy Avesta book clearly insists on the competence of physicians and setting the appointment fee in accordance with peoples' income. The Old Testament (holy Torah) warned government officials who did not observe patients' rights. In the four gospels (holy Bible) the importance of treatment and taking care of the patient is stressed. After the emergence of Islam, medical students, before beginning the principal courses, had to study Islamic jurisprudence, ethics, logic sciences, natural sciences, geometry, astrology, calculus, and similar courses so that after purifying their soul they could enter the saintly profession of physicians. The holy Quran refers to saving the life of a human irrespective of social class, race, and religion, and insists on exemption of patients from physical activity, including the physical aspects of prayer. In these resources, some warnings are offered in relation to fake drugs, the lack of awareness of some physicians, the need for complete preparedness of medical society, and the need to manufacture appropriate drugs and offer a suitable medical service. This information is to familiarize medical and health authorities and persons receiving health services. According to the evidence available about traditional medicine, there was no specific difference between public and professional ethics, public and professional rights, or rights and ethics-ethics were no different from rights nor rights from ethics. So ethics are similar to the soul in the body of rights, and rights are similar to the litter of ethics, and they have developed in parallel with each other. Traditional medicine is community-based and preservation of the health of healthy people is given priority over the treatment of patients; there is insistence that "health rights" has wider scope than "patients' rights". It can be stated that health rights in Iran both before and after the emergence of Islam have been based on guidance from divine religions, observation of humanist ethics, passing suitable courses in the basic sciences, and an introduction to the practical piety of our ancestors, in addition to the syllabus of medical and health education.

The socio-political situation of Avicenna's time and his spiritual messages: on the occasion of 1031 st birth anniversary of Avicenna (23 August 980).

In the fourth century A.H. (tenth century AD) many thinkers, philosophers, jurisprudents, poets, and authors were present in different scientific, literary and health fields in ancient Iran and Islamic world that by their hard attempts the sciences and literature were safe from incidents and resulted in growth, development and innovation of Islamic sciences. Meanwhile, Avicenna was superior to all others and the most famous scientist. He was a great human that by attempting hard, perseverance, stability, patience, and believing in God could complete supreme scientific ranks and compiled encyclopedia of Canon of Medicine and besides gathering many written important issues that most of them were confiscated at libraries of kings. He added medical experiences of ancient Iran and especially Jondishapour University and also his personal experiences and finally Canon of Medicine by benefiting from monotheistic style and science based on faith was written. He has written a book that is regarded as root and basics of modern medicine and by completing it some infrastructure health viewpoints and common medicine were created. It is a kind of book that in spite of scientific advances and production of modern research tools many of its contents are replaced with modern methods of medicine and health, but still many of its health basic messages, research orientation and monotheism with great dynamic mode is considerable at world's medical references. The aim of this study is evaluate the political situation of Avicenna's time and a review of his Godly writings. This is a library study by using electronic version of Canon of Medicine and other related resources. Findings, include writing style of monotheistic literature, and freeing from nihilism and affiliating diseases to Satan, jinn and such issues. It is necessary that our students within course of Iranian and Islamic culture and civilization to be more familiar with monotheistic thoughts and activities of scientists like Avicenna.

[The Justinian plague (part one)]. / La peste di Giustiniano (prima parte).

In their medical-historical review, the authors assess the evolution of bubonic plague epidemics: after breaking out in the Egyptian port of Pelusium in October 541 AD, the epidemics hit several regions in the Mediterranean basin in a succession of waves. The so-called Justinian plague took its name from the Byzantine emperor of the period, and seriously conditioned the expansionary aims of the Eastern Roman empire towards Italy (which was occupied by Goths), and Northern Africa (where the Vandals had settled), during the first decades of its spread. In the Eastern Empire the plague played a considerable role in reducing the tensions between Persians and Byzantines, especially on the Syrian and Anatolian fronts. It had a major demographic impact, reducing the possibility of recruitment to the Roman legions and leading to a significant drop in tax revenues, which were essential to sustain the state and its military machine. Finally, the plague also took its toll on economic resources (especially agriculture), indirectly leading to a vicious inflationary circle. In the space of over two centuries, plague epidemics paralyzed most trade and commercial exchanges. Furthermore, the Justinian plague, halting the consolidation of the influence of the Eastern Roman empire over some Western regions (including Italy and Northern Africa, which were ruled by Barbarians), supported the development and rise of a number of Roman-Barbarian kingdoms. It may therefore be suggested that the Justinian plague occurred at a very critical historical moment, which represents the real watershed between the Ancient World and the upcoming Middle Ages.

Discourses on sex differences in medieval scholarly Islamic thought.

This study explores how medical authorities in medieval Islamic society understood and analyzed Greek authorities on the differences between men and women and their mutual contributions to the process of reproduction. As this research illustrates, such thinkers' interpretations of sex differences did not form a consistent corpus, and were in fact complex and divergent, reflecting, and contributing to, the social and cultural constructs of gender taken up by European authors in the Middle Ages. While some scholars have argued for a "one sex" view of human beings in the medieval period, a close reading of Islamic medical authors shows that the plurality and complexity of ideas about sex differences and the acceptance of the flexibility of barriers between the sexes make it difficult to assume that the biological knowledge about sex differences formed a unitary ideological foundation for a system of gender hierarchy. It is clear, however, that whatever their differences, medieval Islamic discussions of sex differences implicitly or explicitly emphasized the inferiority of the female body.

Marginalisation of ethnic and religious minorities in Middle East history of medicine: the forgotten contributions to Arabian and Islamic medicine and science.

The contribution of ethnic and religious minorities to Arabian and Islamic medicine and science was a major and powerful one, yet it is rarely acknowledged. When remembered, it is often inaccurately referred to as "Arabic" or "Islamic", contrary to its ethnic and religious origins and identity. The objective of this study was to see whether such under-representation of ethnic and religious minorities is - singly or in combination - a random act, an act of ignorance, and/or an act of programmed marginalisation. We conducted a computerised PubMed search for all scholarly, peer-reviewed articles concerning medicine and science in the Middle East at the zenith of the Arabic and Islamic Empire from the 5th to the 12th century. The data was analysed using the binomial probability model. Our data indicates that the under-representation of ethnic and religious minorities and their contributions to Arabian and Islamic science and medicine is unlikely to be a random act. The findings suggest the possibility of ignorance and/or programmed marginalisation, attesting to the prevailing negative attitudes towards ethnic and religious minorities of the Middle East and their contributions to medicine and science.