Na pravou míru: Nezázrak islámské vědy: Difference between revisions

Toldo tabulky byly ve skutečnosti vytvořeny 12 židovskými astronomy, přestože byly vedeny Cordovským arabským astronomem Ibn Arzarkali ("Azarchel").<ref>Yuval Ne'eman - [{{Reference archive|1=http://wise-obs.tau.ac.il/judaism/jewish_astro.html|2=2013-01-10}} Astronomy in Israel: From Og's Circle to the Wise Observatory] - Tel-Aviv University, accessed January 10, 2013</ref>

{{Quote||'''Co je učeno:''' Objev vědeckého použití léků pro léčbu specifických nemocí udělal Paracelsus, švédský lékař, během 16. století. He is also credited with being the first to use practical experience as a determining factor in the treatment of patients rather than relying exclusively on the works of the ancients.<BR><BR>'''Co by se mělo učit:''' Ar-Razi, Ibn Sina, al-Kindi, Ibn Rushd, az-Zahrawi, Ibn Zuhr, Ibn Baytar, Ibn al-Jazzar, Ibn Juljul, Ibn al-Quff, Ibn an-Nafs, al-Biruni, Ibn Sahl and hundreds of other Muslim physicians mastered the science of drug therapy for the treatment of specific symptoms and diseases. In fact, this concept was entirely their invention. The word "drug" is derived from Arabic. Their use of practical experience and careful observation was extensive.  

Muslim physicians were the first to criticize ancient medical theories and practices. Ar-Razi devoted an entire book as a critique of Galen's anatomy. The works of Paracelsus are insignificant compared to the vast volumes of medical writings and original findings accomplished by the medical giants of Islam.<ref name="Dr K. Ajram"></ref>}}

The Muslim physicians listed above made great contributions to medical science. For many centuries after the fall of the Roman Empire, the Arabic world was the center of scientific and medical knowledge. Texts from Greece and Rome were translated into Arabic and studied by Islamic scholars. They developed and refined Hippocrate's theories and Islamic physicians began to use the regulation of diet, exercise and the prescription of medicinal herbs in the treatment of their patients. Arabic pharmacists became skilled in the formulation of medicines from plants and minerals.  

One of the most important medical books of its time was written by the physician Ali al-Husayn Abd Allah Ibn Sina (also known as Avicenna). His massive manuscript, called the Laws of Medicine, was completed around 1030 AD and translated into Latin in the 12^th Century. This encyclopaedia of medicine contained five books detailing the formulation of medicines, diagnosis of disorders, general medicine and detailed therapies. It continued to be a great influence in the development of medicine in medieval Europe for hundreds of years.<ref>[{{Reference archive|1=http://web.archive.org/web/20041011025816/http://www.schoolscience.co.uk/content/4/biology/abpi/history/history6.html|2=2013-01-10}} History of Medicine] - School Science, archived October 11, 2004</ref>

However, it must be noted that the Muslim physicians ''did not'' invent medicine. They owed a great debt to two Christians in the court of the Caliph Mamun; Yahya ibn Masawayh and his student, Hunain ibn Ishaq who translated Greek medical texts and laid the foundations of Arab medicine.

Jsou důkazy, že instituce nemocnice, včetně oddělení pro blázny, bylo zděděno muslimy od peršanů a byzanců. Ještě před vzestupem islámu, nemocnice v Jundhapur, blízko dnešnímu perskému městu Ahvaz, byla hlavním zdravotnickým zařízením, které kromě toho, že se starali o pacienty, dávali zdravotnické instrukce. There were also hospitals established by Byzantines in their eastern provinces such as [[Syria]] which became rapidly integrated into the Islamic world.<ref>Seyyed Hossein Nasr - [{{Reference archive|1=http://www.oocities.org/mutmainaa/food/hospital_islam.html|2=2011-04-18}} Islamic Science, an illustrated study] - Kazi Publications, 2007, p.154, ISBN 9781567443127</ref><ref>[http://en.wikipedia.org/w/index.php?title=Byzantine_medicine&oldid=397780389 Byzantine medicine/ Hospitals] - Wikipedia, accessed April 18, 2011</ref>

The hospital was first introduced into Islamic societies in the reign of the sixth Ummayid caliph, Al-Walid Bin Abdul-Malik (705 - 715 AD) in Jundishapur, a Persian city in the province of Ahwaz.<ref>Ilene Springer - [{{Reference archive|1=http://www.touregypt.net/featurestories/hospital.htm|2=2011-04-18}} The Invention of the Hospital A Credit to Islamic Medieval Medicine] - Tour Egypt, accessed April 18, 2011</ref>

The early Islamic hospital, the bimaristan, was "an institution built by Muslim caliphs, sultans and kings and by benevolent persons in general, as an act of charity, such as mosques and hospices. Its function was not restricted to the treatment of the ill; it also served as a place for instruction in the sciences and medicine from which students would graduate much as they do from our modern medical schools today." The term “maristan” is a later abbreviation of the original Persian, bimaristan, meaning "house of the ill."  

The commonly held view which prevails to this day was that the bimaristan was an asylum for the insane. This misconception derives from the abbreviation of one of the institution's functions. "Bimaristans were public hospitals for the treatment of all illnesses, whether those requiring surgery or medication, whether physical or mental. With the passage of time, however, these institutions fell into disrepair and were abandoned by all their patients with the exception of the mentally ill. As a result, in recent times the term, if used at all, refers only to a madhouse."<ref>Professor Yunan Labib Rizk (Head of Al-Ahram History Studies Centre) - [{{Reference archive|1=http://weekly.ahram.org.eg/2002/582/chrncls.htm|2=2011-04-18}} Hospitals of yore] - Al-Ahram Weekly Online, 18-24 April 2002, Issue No.582</ref>

Skvělým příkladem je velký filozof-fyzik Ibn Sina (Avicenna), na jehož práci se Ajram neustále odkazuje. Je pravdou, že Ibn Sina byl jedním z nejvlivnějších středověkých filozofů, ale byl také jedním z nejčastěji napadaných. Sunitští teologové oponovali jeho názorům na duši a tvoření. Nicméně, byl to již zmíněný Algazali (Abu Hamid ibn Muhammad al-Ghazali, 1058 - 1111), kdo byl jeho hlavním oponentem. V díle "Nesoudržnost filozofů", al-Ghazzali zaútošil na Ibn Sinaovu tendenci odmítat to, že by Aláh měl nějakou sílu nad světem, jeho nevíru ve vzkříšení těla, a víru, že Aláh znal jen svět obecný, (tedy např. pes, strom, racionální zvíře) ne individualitu. Dokonce používal prasata ve svých vědeckých snahách, <ref>Professor David J. Leaper - [{{Reference archive|1=http://web.archive.org/web/20071111074025/http://www.ewma.org/pdf/fall01/04-WoundClosure.pdf|2=2011-04-18}} Wound Closure Basic Techniques, Scientific paper presented at EWMA Stockholm 2000] - The European Wound Management Association</ref> což je něco, co rozhodně proti-muslimské chování. Dnes, pokud by jej muslimové nepropagovali jako svého velkého vědce, by jej považovali za ateistu.<ref>[http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=87783 Claims about Ibn Sina being an atheist or Kafir] - Islam Web, Fatwa No. 87783, May 20, 2004</ref> Bez pochyby mnoho dalších islámských vědců by bylo považováno za heretické [[Islám a odpadlictví|odpadlíky]] za své názory.<ref>For proof of this, refer to the mainstream Muslim views and treatment of the [[Ahmadiyya|Ahmadis]] and [[Persecution of Bahais in Iran|Baha'is]].</ref>