Let's attempt to post two connected post on Islamic medicine in one fell. So, in begin with the back number; Kommersant theme. Amazing reservoir of culture is not eastern, no: global. After all, it was Arabs who returned to Europeans to the classics of ancient thought – including medical treatises of hippocratic and …
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Medicine Prophet – history of science
Let's attempt to post two connected post on Islamic medicine in one fell.
So, let's start in the back;
Amazing topic. Amazing reservoir of culture is not eastern, no: global.
After all, it was Arabs who returned to Europeans to the classics of ancient thought – including medical treatises of Hippocrat and Galen.
And what would be the world natural science without famous Persians Ibn Sina and Al Biruni?
So, the relevance of this sphere is more than obvious. And for immersion in the flavor of the East, it is simply necessary!
Let us begin immersion in the history of the question.
And start from the first Years of Islam.
History indicates that the formation and development of medicine in Islamic civilization passed through three stages.
So, The first stage – from the beginning of the VII to the VIII century – There was a period when the Islamic world collected and translated the writings of Greek, Persian, Assyrian, Indian and Byzantine scientists.
After all, for the first Muslims, knowledge was a treasure, to which they sought with all their forces.
There were no exception and medicine with pharmacology.
During the reign of Abbasides in Baghdad, a center was formed, which, in particular, was engaged in transferring the Arabic language of a wide range of texts drawn up in other countries.
Scientists from all over the Islamic Empire (including Arabs, Persians and Jews) not only decipher the knowledge of the Greeks and Latinians, including the ideas of Galen, but also attached medical texts from "Talmud", these occult disciplines of Egypt and information drawn from " Avesta "and Indian Ayurvedic treatises (for example, texts were translated into ArabicKaraka Samhita" and "Susrut Samhita»).
So, It is Islam's medicine that is the brightest example of harmonious synthesis related knowledge.
The methods of the first Muslim doctors indicate what value they attached health to the help of non-aggressive interference with the help of nature forces. They firmly adhered to the principle of hippocrat "Do no harm", Which also reflected in their religion.
Words of the Prophet Muhammad "Your body has the right to you.»Steel the basis of their amazing achievements in the field of medicine, pharmacology and hygiene .
A medical education created by an antique sample in the VI-VII centuries was secular. Alexandria remained the main center of scientific thought and rational practice.The diploma of its completion was an excellent recommendation for a novice specialist; the recall of Museyon's mentors opened access to a court career. At various times, the greatest physicians of antiquity and the early Middle Ages studied here.
The capital of philosophy, as before, was Athens. The school founded by Plato continued to work, captivating the scientific world with the idea of "changeable and transient being." The best lawyers were trained in Beirut. The famous school of rhetoric was located in Gaza; teaching here was conducted in Greek.
The most famous at that time were the mentioned Alexandria School in Egypt and Christian Nestorian school in Gundishapur (Jundi-Shapur) in southern Iran.
The Caliph's court physician came from this school al-Mansoura (754—776) Jurjus ibn Bakhtish – the founder of the dynasty of court Christian doctors, who for two and a half centuries served impeccably at the court of the Baghdad caliphs.
According to legend, the Prophet Muhammad received his knowledge of medicine from a doctor al-Harith ibn Kaladaha (al-Harit ibri Kalada), who was born in Mecca in the middle of the 6th century, and studied medicine at the Gundishapur Medical School.
Realizing the importance of ancient science, the caliphs and other Muslim leaders contributed to the translation into Arabic of the most important Greek works.
The beginning of this activity was laid at the end of the 8th century, but the main work of translators unfolded during the reign of the Caliph al-Mamun (813-833), who specially organized for this in Baghdad "house of wisdom"(arab, bait al-hikma).
During the 9th and 10th centuries almost all available literature of interest to the Arabs was translated into Arabic.
Over time, translations into Arabic began to be made directly from Greek.
Most researchers associate this transition with the activities of the most famous translator of the era of the Caliphates, a Nestorian Christian. Hunayn ibn Ishaq (809-873) from Hira. He translated Plato and Aristotle, Soranus and Oribasius, Hippocrates and Galen, Rufus from Ephesus and Paul from the island of Aegina. Finally, Dioscorides (see the picture on the left: Arabic illustration of the 13th century "Dioscorides explaining to the Caliph the properties of medicinal plants").
At that time, there were no original texts in Arabic on the topics of the works he translated, and it was Hunayn ibn Ishaq who mastered medical terminology, introduced it into Arabic and laid the precious lexical foundation of medical texts in Arabic.
(It will be discussed later in the context of ophthalmology.)
Many texts were also translated from Persian. Through the Persians, the Arabs became acquainted with the achievements of Indian civilization, especially in the field of astronomy, medicine, and mathematics.
From the Indians, they also borrowed numbers, which the Europeans called "Arabic".
The influence of Byzantine traditions on the development of hospital care in the caliphate was expressed in a similar organization and principles of treatment.Founded as secular establishments, the first hospitals were called the Persian word "Bimaristan.».
A major medical institution operated in Damascus. By the will of Khalifa al-Valida From the genus of Omeyadov, the hospital opened in 705 was intended for the leased.
Later, specialized shelters began to take old people, cripples and sacrificed.
Khalifat became the place of appearance Pharmacies; The first was organized in Baghdad in 754.
All the hospitals of the caliphate, including the total type, were created on the means of the ruler of the city, they were under control and generously financed, since the assistance was considered an unfortunate void. According to the Byzantine pattern, doctors were trained in place. Listeners of medical schools, along with the study of the theoretical foundations, took part in medical collaps, went to the patients to the house.
Hospitals first resembled monastic hospitals Christians. But the changes took place quite soon and noticeably.
So, the Arab innovation was cultural service of patients: during hospitals, the libraries were opened.
"Father of the Hospital Business" can be called Sultan with confidence Ahmada ibn Tuluna (868-884 years). The governor of Abbasids in Egypt was famous for the organization of charitable hospitals intended only for the poor.
Order of Sultan doctors did not have the right to take soldiers and courtiers.
Traditionally, chambers were divided into two halves: male and female, patients with similar diseases were jointly in the wards. For the maintenance of the very first hospital, 60 thousand dinars took place from the personal funds of Ahmad Ibn Tulun, and he himself visited his "brainchild" every Friday (Muslim day off). At the charitable basis, a pharmacy acted in the palace, where the doctor released the medicine for free to everyone.
By the beginning of the X century, a certain training system was formed in Arab Khalifat.
The average and higher education of Muslims received in MadrasaWhere the program allowed the study of revelation and knowledge of the surrounding world. Thus, medicine began with religious dogmas, but gradually passed to secular philosophy and practical healing.
At this stage, it was allowed and even imputed to comprehend "Inrogenous" sciences.
After all, the ownership of the logic of the ancient thinkers allowed to methodically disassemble the causes of diseases, so as not to be mistaken in the diagnosis and do not freeze Allah.
Muslims shared knowledge into two spheres: Traditional "Arabic" and Universal "Inrogen".
The first was predominantly humanitarian disciplines, such as grammar, lexicography.
Their comprehension provided for the study of the life of the prophet, his activities, statements reflected in the Hadiths or the Quran. Even at present, each faithful is obliged to know at least part of the Quran, and the scholars of the Middle Ages have learned the sacred book in full.
"Inrogenous" sciences were considered secondary, and their study adapted to circumstances.
Without knowledge of history, it is impossible to understand the life of Magomed, the mathematics helped to make an accurate calendar, with knowledge of geography it is easier to outset the contours of suspended lands.
Allah's medicine approved as a useful science, whose task was the search for therapeutic agents, allegedly already created by the Most High.
According to Islam, Allah first creates a medicine, and then resolves people to root.
In the treatise "Almansori" Medica Alray we find very interesting lines about the importance for a doctor studying the medical literature of different times and peoples:
".. thousands of doctors, perhaps for thousands of years worked on the improvement of medicine, and therefore the one who diligently reads their works, is trying to delve into the content of them, over his short life, discovers much more than when he ran through patients a thousand years .. it is impossible that one person can live at least 100 years old, only for his own observations to come to the knowledge of most medical truths, if he does not know the experience of his predecessors .. The doctor brings not only reading, but also the ability to think about read and Conscious truths to be able to apply in appropriate cases .. ".
For Arab-Muslim culture of the IX-XII century, this is the time of the brilliant development of the Caliphate culture.
And although the Khalifat disasted, the disintegration of the Muslim Empire began, nevertheless historians have a rise in crops while simultaneously changing its main trends.
A huge supply of knowledge acquired Islam in previous centuries is now gradually exposed to assimilation, crystallized into an eclectic, but surprisingly monolithic system.
So, The period of the IX-XIII century – our second stage – counts "golden age of islamic culture" It does not happen to him the most important discoveries of Muslim doctors in the field of medical science, pharmacology, herbalia, nutrition and nerds.
After all, quite soon, Muslim doctors began to deepen the knowledge of the human body at that time, not only rethinking someone else's experience, but also expanding their horizons with an experimental way.
So, continuing from time to time to translate someone else's legacy, the scientists of this mature stage of understanding now have already significantly developed the knowledge gained.
For the golden century, Arab-Muslim culture is characterized by the rise in architecture, art, music, artistic literature and science; This culture left far behind the then European culture, prepare for the last era of revival.
Literally casually illustrate this thesis with engineering developments of Arabs. In medicine!
Two thumbnails of the XIII century demonstrate the assimilation of the Archimedean Principles in Medical Practice:
Blood pressure measurement units
Due to the active processing of ancient heritage, primarily the translations of manuscripts, Arabs contributed to the displacement of the Center for World Science from West to the East. At the end of the first millennium, educational institutions existed in Cordoba, Damascus, Baghdad, Cairo, Samarkand, Bukhara.
Each of these cities had libraries with hundreds of thousands of volumes.
We mentioned above Baghdad "House of Wisdom" (Arab, Bait Al-Hikma), which was simultaneously a bookflash with a reading room and a place to communicate urban sages.
There were no body, like the Romans, who reasoned about the matter, beyond the hot steam clubs. Eastern scientists came to the library to work and took care of the soul, and not only about their own. They have comprehended science in order to make knowledge in practice. It is probably why in the Middle Ages only Arabic medicine carried out its true purpose.
At the initiative of the Fatimid Calipa Al-Khakim in Cairo in 1005 was established Cairo Palace of Wisdom By sample Baghdad. On the basis of this center there was a scientist union called Society of Enlightenedwho became the prototype of European Academies of Sciences. After that, the emirs of different regions began to distribute such institutions.
While in the West in the XI century, only two universities worked in the XI century – in Bologna and Salerno, only about 70 wisdom houses, 17 madrasas and many private libraries operated in Cordvian Khalifat.
Baghdadian Ibn al-talmite He owned a pharmacopoeia (library for pharmaceutical), which was considered the best in the world. Of the 20 thousand manuscripts that have been in the meeting, most Al-Talmite rewrote personally. More than 10 thousand volumes were in the library of the Chief Medica of Damascus, the court Doctor ibn al-Mutran.
In the framework of Islam, philosophy developed; It required the development of the methodological and theoretical basis for the interpretation of divine principles.
It is clear that philosophy was different from a strictly religious aspect of classical Islam and even argued itself as visible opposite, which was talking about constant discrepancies in views on the relevant role of the mind and faith, division into religious and rational knowledge on rational judgments and judgments of canonical law.
However, philosophy actually intertwined with theology when the case concerned the ethics, politicians and metaphysics. The interpenetration of philosophy and theology can be traced in x in. In the works of grammatics, legal advisers, writers, physicians and encyclopedists.
This time was decorated with the works of Al Dia and Al Biruni, Ibn Sina and Ali Ibn-Abbas.
Abu Bakr Mohammed Ben Zakaria, famous for Europeans as Raziness (850-929), was the chief physician of the Baghdad Hospital School.
Encyclopedist and philosopher, rationalist and rebellion, he stayed in history under the name Once.
Of the 184 essays of the scientist, only 61 preserved. Two capital labor: 25-Tomni Medical Collection Continens. (“Comprehensive Book of Medicine”) and the second collection in 10 volumes – Almansor (“Medical Book”), in which, based on the writings of Greco-Roman ancient authors, as well as on his own experiences and observations, he submits statements from anatomy, therapy, surgery, hygiene, and the like.
From the works of Rhazes we learn that even during his time, cotton wool was used for bandaging wounds, and threads from twisted and dried sheep intestines were used for stitches.
He proposed a special tool for removing foreign bodies from the respiratory tract.
Al Razi was the first of the authors known to us to write a popular work for the people about medical care – “For those who don't have a doctor". We have already quoted his attitude to the study of the history of science.
According to legend, Razi chose the place most suitable for the hospital in this way:
hung pieces of meat from the same carcass in different places and observed where it would stay fresh longer, it was this place that he considered the most “healthy” and the same most suitable for a medical institution.
In Al Razi we find descriptions of smallpox, measles.
He considered the cause of smallpox to be the retention of menstrual blood in the mother during pregnancy – a poison that is introduced into the fetus with the mother's blood, and then, with the growth of the child, begins to ferment and is released through the skin in the form of pustules. Hence, smallpox was seen as a natural phenomenon.
Such a view of smallpox and, in general, of all rashes in children was characteristic of many peoples.
These diseases were considered inevitable.
This explains that since ancient times humanity has tried to call them artificially, noting that in such cases they have an easier course and never repeat. Rhazes took the contents of the pustule for artificial smallpox infection and inoculated it into healthy children.
Abu Bakr Mohammed bin Zakaria also became an innovator holistic and spiritual medicine, promoting the principle of treatment and healing of the body as a whole. He expressed his ideas in his workAl-Tibb al-Rawhani”(Spiritual Medicine), where he emphasized the importance of purity of heart, morality and virtue for human health.
Razi's successor was his compatriot Ali Ibn Abbas (died 994).
His works were known in many countries, only "Canon» Ibn-Sina was later ousted by Ali Ibn-Abbas's capital adviser. Which, by the way, was the most fundamental body of medical knowledge of that time, and was compiled much more orderly and systematically than Razi's compendium.
Continuing the traditions of Razi, Ibn-Abbas demanded to carefully observe the course of diseases, to check the correctness of the accepted description of them: “..Check the descriptions of diseases in hospitals, which are not always correct in medical works ..”.
He demanded to test the effects of drugs on animals, because "..in our days, new drugs are becoming known, which in ancient times they had no idea .." .
While medicine in medieval Europe was dominated by memorization of texts and a blind cult of authorities, Ali Ibn-Abbas acted as the forerunner of experimental and clinical medicine.
Consilium doctors. (Arab miniature XI Art. Vienna Library)
Self-grade contemporary in Cairo Isaac Ben-Soleman (830-920) was the author of the "Guide to Medicine"; This work was translated into Latin and printed in Padua in 1487.
It describes in detail those known in those times of fever and levels, which was provided in the Middle Ages a large diagnostic value.
In the "Guidebook" such installations for the doctor are served:
".. Do not neglect visiting and treating poor; There is no more noble act like this.
Fuck patients promise recovery, even if you don't believe it yourself. Your words with such assurance can help nature forces.
Announce your fee when the disease is in the zenith of development, because when the patient recovers, then be definite that he will forget what he is obliged to you .. ".
Frontispis treatise "TAQWIM AL-ABDAN FI TADBIR AL-INSAN"(" Preparation of tel to therapeutic procedures ")
Baghdad Lekary 12th century Abu Ali Yahaya IBN ISA IBN Jazla Al Baghdadi
famous among Europeans as Ben Getzla
Egyptian Jew Isaac Ben Solomon Israeli (845-940) created books about proper nutrition, medicines, described the fever clinic and tried to establish its nature.
Persian Academic Encyclopedist Abu Reichan Mohammed Ibn Ahmed Al-Biruni (973-1048) recognized Sufism, laughed at superstitions, hated astrology, whom he was forced to do lords.
In his youth, Biruni was taken away from their native Khorezm, forcing me to serve as the court of the ruler of the Persian city of Gazni. Perhaps a subanel existence in the palace determined the craving for mystical sufism (.). (From the very matter itself, the names can be understood that the supporters of this area of Muslim adhered to an extremely severe lifestyle, preferring to forget about the body and remember the soul. Physically asceticism was expressed in the wearing of the Oblant and continuous prayers, and spiritually – in a gradual approach to the knowledge of God and merger with him through mystical love).
Biruni consisted of correspondence with Avichennaya – Ibn Sinai.
Wrote books in Arabic and Persian languages; He knew Sanskrit, Greek, Syrian and Hebrew. The most famous works are the treatises "Monuments of the past generations"(1000) and"Canon Ma'swood on Astronomy and Stars» (1030).
The discovery in the hydrogeography was an explanation of the nature of underground sources.
The court astrologer of Biruni first expressed the idea of the movement of the Earth around the Sun.
His merit in physics is considered to determine the specific gravity of stones and metals.
(And his treatise "Mineralogy, or Meeting of Information for Jewelry"(1038) We will be considered separately!)
That's what else they write about the biruni:
The first Muslim scientist studied India and Brachimanic tradition.
The first began to develop experiments associated with astronomical phenomena.
The first semantic differences between astronomy and astrology gave exactly al-Biruni in the XI century.
К самой астрологии относился достаточно критически (в том числе из-за расхождения взглядов астрологов с ортодоксальным исламом).
В астрономии Аль-Бируни придерживался геоцентрической системы мира Птолемея, однако с позиций математики признавал возможность движения Земли вокруг Солнца. Аль-Бируни доказал теорему косинусов.
Детально разработал метод определения географической долготы по наблюдению лунных затмений из двух точек, впервые построил глобус Земли, определил величину Земли по наблюдению понижения горизонта, составил тригонометрические таблицы, вывел правило квадратичного интерполирования, ввёл в научный обиход метод определения минералов по их удельным весам.
«Фармакогнозия в медицине» — книга о медицинских препаратах, капитальный труд, имеющий большое значение и в наше время.
В этой книге он подробно описал около 880 растений, их отдельных частей и продуктов выделения, привёл их точные признаки, упорядочил терминологию. Бируни собрал и объяснил около 4500 арабских, греческих, сирийских, индийских, персидских, хорезмийских, согдийских, тюркских и других названий растений; эти синонимы важны для современного исследования истории фармакогнозии.
Как исследователь Бируни подчеркивал необходимость тщательной проверки знания опытом, противопоставляя экспериментальное знание умозрительному. С этих позиций он критиковал аристотелевскую и авиценновскую концепцию «естественного места» и аргументацию против существования пустоты .
Врач и аптекарь составляют средство из лекарственных растений,
чтобы вылечить отравившегося ядом. (из арабской книги XII в)
Позицию же упомянутого классика медицины Ибн Сины следует вынести на отдельное рассмотрение.
Вкупе с некоторыми практическими достижениями "Золотого Века".
Упомянем ещё представителя "магрибинской науки" — арабского мира крайнего Запада.
This is Абу Марван Абд аль-Малик ибн Аби-ль-Ала Зухр (1072–1162 годы).
Единственной ошибкой этого Авензоара ("Ибн Зухра"), хирурга из Севильи, стал пресловутый «безоаров камень» .
Сам автор подразумевал под этим понятием плотное отложение, образующееся из остатков пищи и несъедобных частиц в желудке некоторых жвачных животных, в частности коз. Приписав бесполезному комку «величайшие целебные свойства», он невольно выразил общую направленность средневековой медицины.
В то же время Авензоар умел распознавать метастазы в желудке, первым применил питательную клизму и считался превосходным клиницистом.
Его неоконченная, по-видимому, «Книга превращения тел и душ» излагает вопросы медицины и психологии для непрофессионалов.
Его ученик Аверроэс ("Ибн Рушд") — Абу́ль Вали́д Муха́ммад ибн А́хмад ибн Рушд (1126–1198 годы) — не ограничился эмпирической медициной, овладев множеством других наук.
Усердно занимаясь врачеванием, на досуге писал книги, особенно предпочитая философию.
The interpenetration of medicine and philosophy is noted by creativity of his student Musia Maimonide (1135-1204 years). The bitter fate of a talented physician marked the end of a quiet period in Arab Khalifat: the doctor refused to move from Judaism to Muslim, for which he was expelled from Cordoba.
Taking the place of the court healer of Khalifa Salah-hell-Dina, he continued to practice in Cairo.
Like Averroes, Maimonide is more famous as a philosopher.
Thumbnails of the 15th century from Dzharryat Al-Haniyia Sherepaddina Sabindjoglu (doctor from Amasia, Turkey)
With illustrations of treating patients and various surgical procedures
See: http://islam-today.ru/article/4234/
Despite the prohibition of anatomy, the Arab scientists secretly opened the corpses and therefore had significant knowledge of physiology. Surgery has long retained the status of lower than medicine, which is equally applied to the Islamic and Christian parts of humanity.
Abul-Kasym Khalaf Ibn Abbas Az-Zahavy (936 – 1013) was considered the most outstanding surgeon of the Middle Ages after Paul Eginsky. In the Latin version, his name sounds like Abulkasis.
One of the preserved medical books from Cordova has the name "Satisfaction».
Contrary to the name, the very serious content of the labor is made up of articles about the achievements of surgery, not only predecessors, but also modern to the author of doctors. The scientist tried to raise the prestige of healing: his treatise is one of the very first illustrated books on surgery.
As a supplements, Abul-Kasym suggested a means of stopping bleeding during the operation – the ignition of the wounds of the wound gland. Describing in detail the methods of hrying and removing the bladder stones, he did not forget the eye treatments.
Of course, the author of "satisfaction" repeatedly participated in military campaigns, because in the treatise a lot of place of military field surgery, in particular the healing of fractures and dislocation.
One of the few delusions of Abul-Kasima became a hypothesis that Air is the main reason for the suppuration of the wound. For their treatment, he, like a hippocracy, used wine, but later the first alcohol applied.
In the treatment of fractures, Abul-Kasym recommended fascinating protein dressings or gypsum.
The practical activity and philosophy of the Arab Medica became a transitional stage from antiquity to Renaissance. In the XIII-XIV century, his works were translated into Latin, therefore, received recognition of world science.
Ironically, Arab Abul-Kasym was The first physician described hemophilia.
Considering the issue of dental care, Abul-Kasym described the operation of removal of a tooth using a golden thread. A deep and almost error-free writing on surgery, in contrast to the work of antique authors, is perfectly illustrated. Figures allow you to present the course of operation and 150 tools, personally invented and successfully used.Among the depicted surgical devices, there is not only a primitive tweezers, but also a wide variety of dental tools.
Instruments from an Arabic treatise on surgery
Now briefly about further development.
Around the XIV century, during the third stage of the development of medicine in the Islamic world, a new type of work on the art of medicine arose. Their authors were religious scientists, not doctors. Their goal was to preserve the wealth of knowledge accumulated by Muslim doctors and their practical experience from disappearing under the pressure of a rapidly developing Western civilization.
All their works bore the same name "Al-Tibb al-Nabawi" (Medicine of the Prophet) and were supposed to become an alternative to medical science based on the heritage of Greek doctors.
The most famous treatises of this kind were the works of Al-Jawziya, Al-Suyuti and Al-Dhahabi, which laid the foundation for the branch of knowledge called today "Islamic medicine".
Adviсe Al-Jawziya in their treatment of the patient, they reproduce the same principle of balance and holistic approach laid down by Muslim doctors of earlier years.
He recommends that the doctor examine all aspects of the patient's life, look for the true cause of the disease, study the patient's feelings, moods and lifestyle, and try to adjust his diet before prescribing medication.
These physicians were well versed in "diseases of the heart and soul" and attached great importance to approaching them from a professional yet humane point of view. They knew what effect stress, emotions have on a person, how important the state of mind is, and they used positive sayings from the Koran and Sunnah in order to strengthen the hope of the patient, his will to recover.
Moral values, love, courage, patience, kindness and altruism were considered the best medicine for the soul, prayer was prescribed to maintain contact with God, maintain bodily and mental health, strengthen faith, as a means of giving a sense of happiness and energy to overcome illnesses.
As-Suyuti identified six primary channels, the balance of which is important for the prevention of contagious diseases, and this once again proves how wise the Muslim scientists of that time were.
In this regard, As-Suyuti emphasizes the importance of such factors as clean air, food and water quality, exercise and movement, emotional state, sleep and wakefulness, as well as the body's ability to eliminate toxins, get rid of accumulated harmful substances and retain valuable nutrients. .
«Whenever it is possible to use mild agents, strong ones should not be used.", he writes, recommending that doctors be "courteous in speech, gentle in speech, and close to God» .
In its turn,
Az-Dhahabi advises the use of only medicines similar to or related to ordinary food, which do not contain harmful or poisonous substances.
Diagnostics at the court
But already at the beginning of the 17th century, the Islamic science of healing began to be crowded out by the rapidly spreading medical science, which is closer to the modern concept of traditional medicine. Over time, it almost completely replaced the medical science and its methods that existed in Islamic countries.
(Actually, from the eighteenth to the twenty-first century, the fourth stage lasts )
In the modern world, Islamic medicine is practiced mainly in Iran, India, Pakistan and Bangladesh, where you can find reputable medical schools that teach such medicine and issue diplomas from the Indian Medical Council.
Although these schools teach methods largely influenced by the traditions of ancient medicine, there are many traditional doctors in the Middle East and Malaysia who provide advice and prescribe treatment based on an Islamic approach.
Many believe that this mixture of old and new, eastern and western has its advantages, providing the application of methods that borrow the best from both civilizations.
Unlike Europe, in the Muslim East, even in the Middle Ages, they worked female doctors .
Their services were used during military campaigns, when field hospitals moved along with the army, quickly located in fortresses or in tents. Apparently, there were no women among the surgeons, but it was mentioned optometrist Zeynab from the tribe of Avd.
Women's diseases successfully treated sister of Al-Hafid ibn Zuhrwho taught the art of healing to her daughters. They became the only physicians who received permission to treat the wives of Caliph al-Mansur.
The presence of women in the gallery at a prayer service from Sheikh Bah * al-Din Weled is curious
in the Afghan city of Balkh (source: "Jami'al-Siyar", 1600)
see article http://www.muslimheritage.com/topics/default.cfm?ArticleID=1204
Alas, it's time for Scheherazade to stop.
But a new night is approaching – and TO BE CONTINUED! 🙂