UNASSIGNED: This study reevaluates the historical origins of occlusion therapy for amblyopia, focusing on the contributions of the 9th-century Islamic scholar, Ali ibn Sahl ibn Rabban al-Tabari (838-870 CE).
UNASSIGNED: The investigation delved into al-Tabari\'s writings, particularly \"Firdous al-Hikma,\" to extract insights into his approach to addressing reduced vision in one eye.Additionally, the study examined subsequent advancements in occlusion therapy by scholars such as Thabit ibn Qurrah and Rhazes, building upon al-Tabari\'sfoundational work.
UNASSIGNED: Al-Tabari\'s reports contain significant insights into occlusion therapy for amblyopia, predating commonly attributed origins of the treatment. Within \"Firdous al-Hikma,\" he outlines methods for addressing reduced vision, advocating for the covering of the healthier eye to promote the function of the weaker eye. These findings highlight the pioneering efforts of al-Tabari and his contemporaries in the Islamic civilization and challenge the conventional narrative surrounding the history of occlusion therapy. Subsequent advancements by scholars such as Thabit ibn Qurrah and Rhazes expanded upon al-Tabari\'s work, advocating for similar therapeutic approaches within the Islamic civilization. Their contributions further solidified the practice of occlusion therapy, laying the groundwork for its continued evolution and refinement in subsequent centuries.
UNASSIGNED: Al-Tabari\'s contributions to occlusion therapy underscore the rich heritage of scientific inquiry in theIslamic civilization during the medieval period. This historical perspective sheds light on the diverse contributions to medical knowledge and practice outside of Western contexts and emphasizes the importance of recognizing and honoring these contributions in the broader history of medicine.

暂无摘要。

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.

During the 14th century CE, a pivotal shift took place in the world of medicine as its epicenter transitioned from the Middle East to Europe. The emergence of the European Renaissance sparked skepticism regarding the significance of Avicenna\'s contributions to the advancement of medicine. This paper explores how the rise of secularization and the Renaissance in Europe marked significant cultural transformations, fostering the spread of literacy. These societal shifts influenced the trajectory of medical thought, and Avicenna\'s \"Canon of Medicine\" received both praise and condemnation amidst the evolving intellectual landscape. In this context, Lorenz Fries composed his \"Defense of Avicenna,\" a testament to his profound admiration for Avicenna\'s legacy. This paper presents an English translation of Fries\' 1530 work, and introduces Fries and Avicenna\'s \"Canon,\" contextualizing Fries\' defense within the broader rejection of Arab-language medical texts in the 16th century. It also explores Avicenna\'s influence on European medicine and anatomy during the Renaissance and highlights the enduring relevance of his contributions to the annals of science. Fries\' defense underscores Avicenna\'s methodological acumen and emphasizes the importance of a robust theoretical foundation in medical practice. Avicenna\'s integration of Aristotelianism with Platonism highlighted the necessity of a rigorous method informed by theory in medical analysis. Fries\' defense remains relevant today, particularly in advocating for systematic medical analysis against subjective approaches. Avicenna\'s medical philosophy seems nested within a larger, hopeful attempt to resolve the tensions between science or naturalism and religion or spiritualism. The rejection of Avicenna reflects broader conflicts between Aristotelian and Neoplatonic traditions, suggesting a complex interplay of secularization and theological influences in shaping medical thought during the Renaissance.

Medical knowledge during the medieval ages flourished under the influence of great scholars of the Islamic Golden age such as Ibn Sina (Latinized as Avicenna), Abu Bakr al-Razi (Rhazes), and Abu al-Qasim Khalaf ibn al-Abbas al-Zahrawi, known as Albucasis. Much has been written on al-Zahrawi\'s innovation in various disciplines of medicine and surgery. In this article, we focus for on the contributions of al-Zahrawi toward the treatment of neurological disorders in the surgical chapters of his medical encyclopedia, Kitab al-Tasrif (The Method of Medicine).
Excerpts from a modern copy of volume 30 of al-Zahrawi\'s Kitab al-Tasrif were reviewed and translated by the primary author from Arabic to English, to further provide specific details regarding his neurosurgical knowledge. In addition, a literature search was performed using PubMed and Google Scholar to review prior reports on al-Zahrawi\'s neurosurgical instructions.
In addition to what is described in the literature of al-Zahrawi\'s teachings in cranial and spine surgery, we provide insight into his diagnosis and management of cranial and spinal trauma, the devices he used, and prognostication of various traumatic injuries.
Al-Zahrawi was a renowned physician during the Islamic Golden age who made significant contributions to the diagnosis and treatment of neurological conditions, particularly cranial and spinal cord injuries. He developed innovative surgical techniques for trephination and spinal traction, which are still used in modern neurosurgery. His insights make him worthy of recognition as an important figure in the history of neurological surgery.

The aim of this study is to review the kidney and bladder disease sections in Emir çelebi\'s book called Anmūdhaj al-Ṭibb by presenting and discussing his own experiences with these issues.
A copy of Anmūdhaj al-Ṭibb registered in İstanbul Süleymaniye Manuscript Library, Mihrişah Sultan Collection, no. 342/1, and a printed copy of al-Mūjaz fī al-Ṭibb in Arabic, as well as a copy of the Turkish translation of this work by Surūrī registered in Ankara National Library, A1437, were examined. We examined the findings in light of the literature.
We discovered that the sections on kidney and bladder diseases in Emir çelebi\'s Anmūdhaj al-Ṭibb are actually Turkish translations of relevant sections of Ibn al-Nafīs\'s al-Mūjaz fī al-Ṭibb. In some of these chapters, Emir çelebi has added his own observations and experiences, whereas, in others, he has included quotations from physicians such as Ibn Māsawayh and Abū Bakr Muḥammad ibn Zakariyyā al-Rāzī. One of the most intriguing findings was the drug Yad-Allāh, which Emir çelebi claimed was very effective in reducing the kidney stone of the Grand Admiral of the Ottoman Navy Receb Pasha. According to Emir çelebi, Galen and Aflīnūs [?] both praised this medicine in their own works. However, it has been discovered that Yad-Allāh, as described in the literature, is a drug defined by Philagrius.

暂无摘要。

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.

In this second article on medieval Arabic medical discussions on sleep, I show that Ibn Sīnā\'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-Nafīs (d. 1288), Ibn al-Quff (d. 1286), and Quṭb al-Dīn al-Shīrāzī (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.

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 Sīnā (lat. Avicenna, d. 1037) onward. Building on the earlier Greek medical tradition, Ibn Sīnā 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.