c. 980 CE
Afshona, Peshkunskiy, Bukhara, Samanid Empire
June 1037 (aged 56–57)
Hamadān, Kakuyid Emirate
|Era||Islamic Golden Age|
Avicenna (; Latinate form of Ibn-Sīnā (Persian: پور سینا / ابن سینا ; Arabic: ابن سینا ), full name Abū ʿAlī al-Ḥusayn ibn ʿAbd Allāh ibn Al-Hasan ibn Ali ibn Sīnā (Arabic: أبو علي الحسين ابن عبد الله ابن سينا; c. 980 – June 1037) was a Persian polymath who is regarded as one of the most significant thinkers and writers of the Islamic Golden Age. Of the 450 works he is known to have written, around 240 have survived, including 150 on philosophy and 40 on medicine.
His most famous works are The Book of Healing – a philosophical and scientific encyclopedia, and The Canon of Medicine – a medical encyclopedia. which became a standard medical text at many medieval universities and remained in use as late as 1650. In 1973, Avicenna's Canon Of Medicine was reprinted in New York.
- Circumstances 1
- Early life 2.1
- Adulthood 2.2
- Later life and death 2.3
- Metaphysical doctrine 3.1
- Al-Biruni correspondence 3.2
- Theology 3.3
- Thought experiments 3.4
- The Canon of Medicine 4
The Book of Healing 5
- Earth sciences 5.1
- Philosophy of science 5.2
- Logic 5.3
- Physics 5.4
- Psychology 5.5
Other contributions 6
- Astronomy and astrology 6.1
- Chemistry 6.2
- Poetry 6.3
- Middle Ages and Renaissance 7.1
- Modern reception 7.2
Arabic works 8
- List of works 8.1
- Persian works 9
- See also 10
- References 11
- Sources 12
Further reading 13
- 13.1 Encyclopedic articles
- Primary literature 13.2
- Secondary literature 13.3
- Medicine 13.4
- Philosophy 13.5
- In Russian 13.6
- External links 14
Ibn Sina created an extensive corpus of works during what is commonly known as the Islamic Golden Age, in which the translations of Greco-Roman, Persian, and Indian texts were studied extensively. Greco-Roman (Mid- and Neo-Platonic, and Aristotelian) texts translated by the Kindi school were commented, redacted and developed substantially by Islamic intellectuals, who also built upon Persian and Indian mathematical systems, astronomy, algebra, trigonometry and medicine. The Samanid dynasty in the eastern part of Persia, Greater Khorasan and Central Asia as well as the Buyid dynasty in the western part of Persia and Iraq provided a thriving atmosphere for scholarly and cultural development. Under the Samanids, Bukhara rivaled Baghdad as a cultural capital of the Islamic world.
The study of the Rey, Isfahan and Hamadan. Various texts (such as the 'Ahd with Bahmanyar) show that he debated philosophical points with the greatest scholars of the time. Aruzi Samarqandi describes how before Avicenna left Khwarezm he had met Al-Biruni (a famous scientist and astronomer), Abu Nasr Iraqi (a renowned mathematician), Abu Sahl Masihi (a respected philosopher) and Abu al-Khayr Khammar (a great physician).
Avicenna was born c. 980 in Afšana, a village near Bukhara (in present-day Uzbekistan), the capital of the Samanids, a Persian dynasty in Central Asia and Greater Khorasan. His mother, named Setareh, was from Bukhara; his father, Abdullah, was a respected Ismaili scholar from Balkh, an important town of the Samanid Empire, in what is today Balkh Province, Afghanistan. His father worked at the government of Samanid in the village Kharmasain. After five years, his younger brother, Mahmoud, was born. Avicenna first began to learn the Quran and literature in such a way that when he was ten years old he had essentially learned all of them.
A number of theories have been proposed regarding Avicenna's madhab. Medieval historian Ẓahīr al-dīn al-Bayhaqī (d. 1169) considered Avicenna to be a follower of the Brethren of Purity. On the other hand, Dimitri Gutas along with Aisha Khan and Jules J. Janssens demonstrated that Avicenna was a Sunni Hanafi. However, Shia faqih Nurullah Shushtari and Seyyed Hossein Nasr, in addition to Henry Corbin, have maintained that he was most likely a Twelver Shia. Also Sharaf Khorasani, According to rejecting invitation of Sunni Governor Sultan Mahmoud Ghazanavi by Avicenna, believes that Avicenna was a Shiite besides that His Family were Ismaili Shiite. Similar disagreements exist on the background of Avicenna's family, whereas some writers considered them Sunni, more recent writers thought they were Shia.
According to his autobiography, Avicenna had memorised the entire Quran by the age of 10. He learned Indian arithmetic from an Indian greengrocer,ءMahmoud Massahi and he began to learn more from a wandering scholar who gained a livelihood by curing the sick and teaching the young. He also studied Fiqh (Islamic jurisprudence) under the Sunni Hanafi scholar Ismail al-Zahid. Avicenna taught some extent of philosophy books such as Introduction (Isagoge)'s Porphyry (philosopher), Euclid's Elements, Ptolemy's Almagest by an unpopular philosopher, Abu Abdullah Nateli, who claimed philosophizing.
As a teenager, he was greatly troubled by the Metaphysics of Aristotle, which he could not understand until he read al-Farabi's commentary on the work. For the next year and a half, he studied philosophy, in which he encountered greater obstacles. In such moments of baffled inquiry, he would leave his books, perform the requisite ablutions, then go to the mosque, and continue in prayer till light broke on his difficulties. Deep into the night, he would continue his studies, and even in his dreams problems would pursue him and work out their solution. Forty times, it is said, he read through the Metaphysics of Aristotle, till the words were imprinted on his memory; but their meaning was hopelessly obscure, until one day they found illumination, from the little commentary by Farabi, which he bought at a bookstall for the small sum of three dirhams. So great was his joy at the discovery, made with the help of a work from which he had expected only mystery, that he hastened to return thanks to God, and bestowed alms upon the poor.
He turned to medicine at 16, and not only learned medical theory, but also by gratuitous attendance of the sick had, according to his own account, discovered new methods of treatment. The teenager achieved full status as a qualified physician at age 18, and found that "Medicine is no hard and thorny science, like mathematics and metaphysics, so I soon made great progress; I became an excellent doctor and began to treat patients, using approved remedies." The youthful physician's fame spread quickly, and he treated many patients without asking for payment.
Ibn Sina's first appointment was that of physician to the emir, Nuh II, who owed him his recovery from a dangerous illness (997). Ibn Sina's chief reward for this service was access to the royal library of the Samanids, well-known patrons of scholarship and scholars. When the library was destroyed by fire not long after, the enemies of Ibn Sina accused him of burning it, in order for ever to conceal the sources of his knowledge. Meanwhile, he assisted his father in his financial labors, but still found time to write some of his earliest works.
When Ibn Sina was 22 years old, he lost his father. The Samanid dynasty came to its end in December 1004. Ibn Sina seems to have declined the offers of Caspian Sea, Ibn Sina met with a friend, who bought a dwelling near his own house in which Ibn Sina lectured on logic and astronomy. Several of Ibn Sina's treatises were written for this patron; and the commencement of his Canon of Medicine also dates from his stay in Hyrcania.
Ibn Sina subsequently settled at Rey, in the vicinity of modern Tehran, the home town of Rhazes; where Majd Addaula, a son of the last Buwayhid emir, was nominal ruler under the regency of his mother (Seyyedeh Khatun). About thirty of Ibn Sina's shorter works are said to have been composed in Rey. Constant feuds which raged between the regent and her second son, Shams al-Daula, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin he passed southwards to Hamadãn where Shams al-Daula, another Buwayhid emir, had established himself. At first, Ibn Sina entered into the service of a high-born lady; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir decreed that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in sheikh Ahmed Fadhel's house, until a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the Canon and the Sanatio, were dictated and explained to his pupils. On the death of the emir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary, where, with intense assiduity, he continued the composition of his works.
Meanwhile, he had written to Abu Ya'far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina was hiding, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadãn; in 1024 the former captured Hamadan and its towns, expelling the Tajik mercenaries. When the storm had passed, Ibn Sina returned with the emir to Hamadan, and carried on his literary labors. Later, however, accompanied by his brother, a favorite pupil, and two slaves, Ibn Sina escaped from the city in the dress of a Sufi ascetic. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince.
Later life and death
The remaining ten or twelve years of Ibn Sīnā's life were spent in the service of the Kakuyid ruler Muhammad ibn Rustam Dushmanziyar, whom he accompanied as physician and general literary and scientific adviser, even in his numerous campaigns.
During these years he began to study literary matters and philology, instigated, it is asserted, by criticisms on his style. A severe colic, which seized him on the march of the army against Hamadan, was checked by remedies so violent that Ibn Sina could scarcely stand. On a similar occasion the disease returned; with difficulty he reached Hamadan, where, finding the disease gaining ground, he refused to keep up the regimen imposed, and resigned himself to his fate.
His friends advised him to slow down and take life moderately. He refused, however, stating that: "I prefer a short life with width to a narrow one with length". On his deathbed remorse seized him; he bestowed his goods on the poor, restored unjust gains, freed his slaves, and read through the Quran every three days until his death. He died in June 1037, in his fifty-eighth year, in the month of Ramadan and was buried in Hamadan, Iran.
Ibn Sīnā wrote extensively on early Islamic philosophy, especially the subjects logic, ethics, and metaphysics, including treatises named Logic and Metaphysics. Most of his works were written in Arabic – then the language of science in the Middle East – and some in Persian. Of linguistic significance even to this day are a few books that he wrote in nearly pure Persian language (particularly the Danishnamah-yi 'Ala', Philosophy for Ala' ad-Dawla'). Ibn Sīnā's commentaries on Aristotle often criticized the philosopher, encouraging a lively debate in the spirit of ijtihad.
His Book of Healing became available in Europe in partial Latin translation some fifty years after its composition, under the title Sufficientia, and some authors have identified a "Latin Avicennism" as flourishing for some time, paralleling the more influential Latin Averroism, but suppressed by the Parisian decrees of 1210 and 1215. Avicenna's psychology and theory of knowledge are said to have influenced William of Auvergne, Bishop of Paris and Albertus Magnus, while his metaphysics had an impact on the thought of Thomas Aquinas.
Early Islamic philosophy and Islamic metaphysics, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism between essence and existence. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. The philosophy of Ibn Sīnā, particularly that part relating to metaphysics, owes much to al-Farabi. The search for a definitive Islamic philosophy separate from Occasionalism can be seen in what is left of his work.
Following al-Farabi's lead, Avicenna initiated a full-fledged inquiry into the question of being, in which he distinguished between essence (Mahiat) and existence (Wujud). He argued that the fact of existence can not be inferred from or accounted for by the essence of existing things, and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things. Existence must, therefore, be due to an agent-cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must be an existing thing and coexist with its effect.
Avicenna's consideration of the essence-attributes question may be elucidated in terms of his ontological analysis of the modalities of being; namely impossibility, contingency, and necessity. Avicenna argued that the impossible being is that which cannot exist, while the contingent in itself (mumkin bi-dhatihi) has the potentiality to be or not to be without entailing a contradiction. When actualized, the contingent becomes a 'necessary existent due to what is other than itself' (wajib al-wujud bi-ghayrihi). Thus, contingency-in-itself is potential beingness that could eventually be actualized by an external cause other than itself. The metaphysical structures of necessity and contingency are different. Necessary being due to itself (wajib al-wujud bi-dhatihi) is true in itself, while the contingent being is 'false in itself' and 'true due to something else other than itself'. The necessary is the source of its own being without borrowed existence. It is what always exists.
The Necessary exists 'due-to-Its-Self', and has no quiddity/essence (mahiyya) other than existence (wujud). Furthermore, It is 'One' (wahid ahad) since there cannot be more than one 'Necessary-Existent-due-to-Itself' without differentia (fasl) to distinguish them from each other. Yet, to require differentia entails that they exist 'due-to-themselves' as well as 'due to what is other than themselves'; and this is contradictory. However, if no differentia distinguishes them from each other, then there is no sense in which these 'Existents' are not one and the same. Avicenna adds that the 'Necessary-Existent-due-to-Itself' has no genus (jins), nor a definition (hadd), nor a counterpart (nadd), nor an opposite (did), and is detached (bari) from matter (madda), quality (kayf), quantity (kam), place (ayn), situation (wad), and time (waqt).
Correspondence between Ibn Sina (with his student Ahmad ibn 'Ali al-Ma'sumi) and Al-Biruni has survived in which they debated Aristotelian natural philosophy and the Peripatetic school. Abu Rayhan began by asking Avicenna eighteen questions, ten of which were criticisms of Aristotle's On the Heavens.
Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic. Avicenna's views on Islamic theology (and philosophy) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century. Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets (whom he viewed as "inspired philosophers"), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.
There are occasional brief hints and allusions in his longer works however that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion. He did not state this more clearly because of the political implications of such a theory, if prophecy could be questioned, and also because most of the time he was writing shorter works which concentrated on explaining his theories on philosophy and theology clearly, without digressing to consider epistemological matters which could only be properly considered by other philosophers.
Later interpretations of Avicenna's philosophy split into three different schools; those (such as al-Tusi) who continued to apply his philosophy as a system to interpret later political events and scientific advances; those (such as al-Razi) who considered Avicenna's theological works in isolation from his wider philosophical concerns; and those (such as al-Ghazali) who selectively used parts of his philosophy to support their own attempts to gain greater spiritual insights through a variety of mystical means. It was the theological interpretation championed by those such as al-Razi which eventually came to predominate in the madrasahs.
Avicenna memorized the Quran by the age of ten, and as an adult, he wrote five treatises commenting on suras from the Quran. One of these texts included the Proof of Prophecies, in which he comments on several Quranic verses and holds the Quran in high esteem. Avicenna argued that the Islamic prophets should be considered higher than philosophers.
While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" - literally falling man - thought experiment to demonstrate human self-awareness and the substantiality and immateriality of the soul. Avicenna believed his "Floating Man" thought experiment demonstrated that the soul is a substance, and claimed humans cannot doubt their own consciousness, even in a situation that prevents all sensory data input. The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self-consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance. The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soul's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. Following is an English translation of the argument:
One of us (i.e. a human being) should be imagined as having been created in a single stroke; created perfect and complete but with his vision obscured so that he cannot perceive external entities; created falling through air or a void, in such a manner that he is not struck by the firmness of the air in any way that compels him to feel it, and with his limbs separated so that they do not come in contact with or touch each other. Then contemplate the following: can he be assured of the existence of himself? He does not have any doubt in that his self exists, without thereby asserting that he has any exterior limbs, nor any internal organs, neither heart nor brain, nor any one of the exterior things at all; but rather he can affirm the existence of himself, without thereby asserting there that this self has any extension in space. Even if it were possible for him in that state to imagine a hand or any other limb, he would not imagine it as being a part of his self, nor as a condition for the existence of that self; for as you know that which is asserted is different from that which is not asserted, and that which is inferred is different from that which is not inferred. Therefore the self, the existence of which has been asserted, is a unique characteristic, in as much that it is not as such the same as the body or the limbs, which have not been ascertained. Thus that which is ascertained (i.e. the self), does have a way of being sure of the existence of the soul as something other than the body, even something non-bodily; this he knows, this he should understand intuitively, if it is that he is ignorant off it and needs to be beaten with a stick [to realize it].— Ibn Sina, Kitab Al-Shifa, On the Soul
However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect. The first knowledge of the flying person would be "I am," affirming his or her essence. That essence could not be the body, obviously, as the flying person has no sensation. Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware. Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. The body is unnecessary; in relation to it, the soul is its perfection. In itself, the soul is an immaterial substance.
The Canon of Medicine
About 100 treatises were ascribed to Avicenna. Some of them are tracts of a few pages, while others are works extending through several volumes. His 14-volume The Canon of Medicine (Al-Qanun fi t-Tibb) was a standard medical text in Europe and the Islamic world until the 17th century.
The Canon is divided into five books of which the first and second discuss physiology, pathology and hygiene, the third and fourth deal with the methods of treating disease, and the fifth describes the composition and preparation of remedies. The book is known for its description of contagious diseases and sexually transmitted diseases, quarantine to limit the spread of infectious diseases, and testing of medicines. Like the Greeks, Avicenna supported the miasma theory, which postulates that bad vapors in the air are the cause of epidemics. It classifies and describes diseases, and outlines their assumed causes. Hygiene, simple and complex medicines, and functions of body parts are also covered. The Canon agrees with Aristotle (and disagrees with Hippocrates) that tuberculosis was contagious, a fact which was not universally accepted in Europe until centuries later. It also describes the symptoms and complications of diabetes. Both forms of facial paralysis were described in-depth.
Gerard of Cremona made the first Latin translation in the 13th century. There were about thirty Latin editions, based on the original translation. In the 15th century a commentary on the text of the Canon was composed. Other medical works translated into Latin are the Medicamenta Cordialia, Canticum de Medicina, and the Tractatus de Syrupo Acetoso.
Avicenna is ample in the enumeration of symptoms, and is said to be inferior in practical medicine and surgery. He introduced into medical theory the four causes of the Peripatetic system. Of natural history and botany he pretended to no special knowledge. Up to the mid-17th century, the Canon was still used as a textbook at the universities of Leuven and Montpellier. The Canon still plays an important role in Unani medicine.
The Book of Healing
Either they are the effects of upheavals of the crust of the earth, such as might occur during a violent earthquake, or they are the effect of water, which, cutting itself a new route, has denuded the valleys, the strata being of different kinds, some soft, some hard ... It would require a long period of time for all such changes to be accomplished, during which the mountains themselves might be somewhat diminished in size.
Philosophy of science
In the Al-Burhan (On Demonstration) section of The Book of Healing, Avicenna discussed the philosophy of science and described an early scientific method of inquiry. He discusses Aristotle's Posterior Analytics and significantly diverged from it on several points. Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of "How does one acquire the first principles of a science?" He asked how a scientist would arrive at "the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises?" He explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds two further methods for arriving at the first principles: the ancient Aristotelian method of induction (istiqra), and the method of examination and experimentation (tajriba). Avicenna criticized Aristotelian induction, arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." In its place, he develops a "method of experimentation as a means for scientific inquiry."
An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. Avicenna's work was further developed by Najm al-Dīn al-Qazwīnī al-Kātibī and became the dominant system of Islamic logic until modern times. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction proposed by Aristotle, that a fact could not be both true and false at the same time and in the same sense of the terminology used. He stated, "Anyone who denies the law of noncontradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned."
In mechanics, Ibn Sīnā, in The Book of Healing, developed a theory of motion, in which he made a distinction between the inclination (tendency to motion) and force of a projectile, and concluded that motion was a result of an inclination (mayl) transferred to the projectile by the thrower, and that projectile motion in a vacuum would not cease. He viewed inclination as a permanent force whose effect is dissipated by external forces such as air resistance.
The theory of motion presented by Avicenna was probably influenced by the 6th-century Alexandrian scholar John Philoponus. Avicenna's is a less sophisticated variant of the theory of impetus developed by Buridan in the 14th century. It is unclear if Buridan was influenced by Avicenna, or by Philoponus directly.
In optics, Ibn Sina was among those who argued that light had a speed, observing that "if the perception of light is due to the emission of some sort of particles by a luminous source, the speed of light must be finite.". He also provided a wrong explanation of the rainbow phenomenon. Carl Benjamin Boyer described Avicenna's ("Ibn Sīnā") theory on the rainbow as follows:
Independent observation had demonstrated to him that the bow is not formed in the dark cloud but rather in the very thin mist lying between the cloud and the sun or observer. The cloud, he thought, serves simply as the background of this thin substance, much as a quicksilver lining is placed upon the rear surface of the glass in a mirror. Ibn Sīnā would change the place not only of the bow, but also of the color formation, holding the iridescence to be merely a subjective sensation in the eye.
In 1253, a Latin text entitled Speculum Tripartitum stated the following regarding Avicenna's theory on heat:
Avicenna says in his book of heaven and earth, that heat is generated from motion in external things.
Avicenna's legacy in classical psychology is primarily embodied in the Kitab al-nafs parts of his Kitab al-shifa' (The Book of Healing) and Kitab al-najat (The Book of Deliverance). These were known in Latin under the title De Anima (treatises "on the soul"). Notably, Avicenna develops what is called the "flying man" argument in the Psychology of The Cure I.1.7 as defense of the argument that the soul is without quantitative extension, which has an affinity with Descartes's cogito argument (or what phenomenology designates as a form of an "epoche").
Avicenna's psychology requires that connection between the body and soul be strong enough to ensure the soul's individuation, but weak enough to allow for its immortality. Avicenna grounds his psychology on physiology, which means his account of the soul is one that deals almost entirely with the natural science of the body and its abilities of perception. Thus, the philosopher's connection between the soul and body is explained almost entirely by his understanding of perception; in this way, bodily perception interrelates with the immaterial human intellect. In sense perception, the perceiver senses the form of the object; first, by perceiving features of the object by our external senses. This sensory information is supplied to the internal senses, which merge all the pieces into a whole, unified conscious experience. This process of perception and abstraction is the nexus of the soul and body, for the material body may only perceive material objects, while the immaterial soul may only receive the immaterial, universal forms. The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction, which takes place in the physical body.
The soul completes the action of intellection by accepting forms that have been abstracted from matter. This process requires a concrete particular (material) to be abstracted into the universal intelligible (immaterial). The material and immaterial interact through the Active Intellect, which is a "divine light" containing the intelligible forms. The Active Intellect reveals the universals concealed in material objects much like the sun makes color available to our eyes.
Astronomy and astrology
Avicenna wrote an attack on astrology titled Resāla fī ebṭāl aḥkām al-nojūm, in which he cited passages from the Quran to dispute the power of astrology to foretell the future. He believed that each planet had some influence on the earth, but argued against astrologers being able to determine the exact effects.
Avicenna's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or Al-Biruni. One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology. He criticized Aristotle's view of the stars receiving their light from the Sun, stating that the stars are self-luminous, and believed that the planets are also self-luminous. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 1032, but Avicenna did not give the date of his observation, and modern scholars have questioned whether he could have observed the transit from his location at that time; he may have mistaken a sunspot for Venus. He used his transit observation to help establish that Venus was, at least sometimes, below the Sun in Ptolemaic cosmology, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.
He also wrote the Summary of the Almagest, (based on Ptolemy's Almagest), with an appended treatise "to bring that which is stated in the Almagest and what is understood from Natural Science into conformity". For example, Avicenna considers the motion of the solar apogee, which Ptolemy had taken to be fixed.
Ibn Sīnā used distillation to produce essential oils such as rose essence, forming the foundation of what later became aromatherapy.
Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change.
Four works on alchemy attributed to Avicenna were translated into Latin as:
- Liber Aboali Abincine de Anima in arte Alchemiae
- Declaratio Lapis physici Avicennae filio sui Aboali
- Avicennae de congelatione et conglutinatione lapidum
- Avicennae ad Hasan Regem epistola de Re recta
Liber Aboali Abincine de Anima in arte Alchemiae was the most influential, having influenced later medieval chemists and alchemists such as Vincent of Beauvais. However Anawati argues (following Ruska) that the de Anima is a fake by a Spanish author. Similarly the Declaratio is believed not to be actually by Avicenna. The third work (The Book of Minerals) is agreed to be Avicenna's writing, adapted from the Kitab al-Shifa (Book of the Remedy). Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir. The epistola de Re recta is somewhat less sceptical of alchemy; Anawati argues that it is by Avicenna, but written earlier in his career when he had not yet firmly decided that transmutation was impossible.
Almost half of Ibn Sīnā's works are versified. His poems appear in both Arabic and Persian. As an example, Edward Granville Browne claims that the following Persian verses are incorrectly attributed to Omar Khayyám, and were originally written by Ibn Sīnā:
از قعر گل سیاه تا اوج زحل
کردم همه مشکلات گیتی را حل
بیرون جستم زقید هر مکر و حیل
هر بند گشاده شد مگر بند اجل
Up from Earth's Centre through the Seventh Gate,
I rose, and on the Throne of Saturn sate,
And many Knots unravel'd by the Road,
But not the Master-Knot of Human Fate.
Middle Ages and Renaissance
As early as the 14th century when Dante Alighieri depicted him in Limbo alongside the virtuous non-Christian thinkers in his Divine Comedy such as Virgil, Averroes, Homer, Horace, Ovid, Lucan, Socrates, Plato, and Saladin, Avicenna has been recognized by both East and West, as one of the great figures in intellectual history.
- Avicenna (Ibn Sina) Internet Encyclopedia of Philosophy
- Avicenna (Ibn-Sina) on the Subject and the Object of Metaphysics with a list of translations of the logical and philosophical works and an annotated bibliography
- Avicenna on In Our Time at the BBC. (listen now)
- Digitized works by Avicena at Biblioteca Digital Hispánica, Biblioteca Nacional de España
- International Conference on "Life & Contribution of Ibn Sina"
- Авиценна — биография, поэзия, труды о медицине (in Russian)
- (PDF version)
- Avicenna entry by Sajjad H. Rizvi in the Internet Encyclopedia of Philosophy
- For an old list of other extant works, C. Brockelmann's Geschichte der arabischen Litteratur (Weimar, 1898), vol. i. pp. 452–458. (XV. W.; G. W. T.)
- For a current list of his works see A. Bertolacci (2006) and D. Gutas (2014) in the section "Philosophy".
- Avicenne: Réfutation de l'astrologie. Edition et traduction du texte arabe, introduction, notes et lexique par Yahya Michot. Préface d'Elizabeth Teissier (Beirut-Paris: Albouraq, 2006) ISBN 2-84161-304-6.
- William E. Gohlam (ed.), The Life of Ibn Sina. A Critical Edition and Annotated Translation, Albany, State of New York University Press, 1974.
- For Ibn Sina's life, see Ibn Khallikan's Biographical Dictionary, translated by de Slane (1842); F. Wüstenfeld's Geschichte der arabischen Aerzte und Naturforscher (Göttingen, 1840).
- Madelung, Wilferd and Toby Mayer (ed. and tr.), Struggling with the Philosopher: A Refutation of Avicenna's Metaphysics. A New Arabic Edition and English Translation of Shahrastani's Kitab al-Musara'a.
- This is, on the whole, an informed and good account of the life and accomplishments of one of the greatest influences on the development of thought both Eastern and Western. ... It is not as philosophically thorough as the works of D. Saliba, A. M. Goichon, or L. Gardet, but it is probably the best essay in English on this important thinker of the Middle Ages. (Julius R. Weinberg, The Philosophical Review, Vol. 69, No. 2, Apr. 1960, pp. 255–259)
- This is a distinguished work which stands out from, and above, many of the books and articles which have been written in this century on Avicenna (Ibn Sīnā) (A.D. 980-1037). It has two main features on which its distinction as a major contribution to Avicennan studies may be said to rest: the first is its clarity and readability; the second is the comparative approach adopted by the author. ... (Ian Richard Netton, Journal of the Royal Asiatic Society, Third Series, Vol. 4, No. 2, July 1994, pp. 263–264)
- Y. T. Langermann (ed.), Avicenna and his Legacy. A Golden Age of Science and Philosophy, Brepols Publishers, 2010, ISBN 978-2-503-52753-6
- For a new understanding of his early career, based on a newly discovered text, see also: Michot, Yahya, Ibn Sînâ: Lettre au vizir Abû Sa'd. Editio princeps d'après le manuscrit de Bursa, traduction de l'arabe, introduction, notes et lexique (Beirut-Paris: Albouraq, 2000) ISBN 2-84161-150-7.
- This German publication is both one of the most comprehensive general introductions to the life and works of the philosopher and physician Avicenna (Ibn Sīnā, d. 1037) and an extensive and careful survey of his contribution to the history of science. Its author is a renowned expert in Greek and Arabic medicine who has paid considerable attention to Avicenna in his recent studies. ... (Amos Bertolacci, Isis, Vol. 96, No. 4, December 2005, p. 649)
- Shaikh al Rais Ibn Sina (Special number) 1958–59, Ed. Hakim Syed Zillur Rahman, Tibbia College Magazine, Aligarh Muslim University, Aligarh, India.
- Browne, Edward G.. Islamic Medicine. Fitzpatrick Lectures Delivered at the Royal College of Physicians in 1919-1920, reprint: New Delhi: Goodword Books, 2001. ISBN 81-87570-19-9
- Pormann, Peter & Savage-Smith, Emilie. Medieval Islamic Medicine, Washington: Georgetown University Press, 2007.
- Prioreschi, Plinio. Byzantine and Islamic Medicine, A History of Medicine, Vol. 4, Omaha: Horatius Press, 2001.
- Amos Bertolacci, The Reception of Aristotle's Metaphysics in Avicenna's Kitab al-Sifa'. A Milestone of Western Metaphysical Thought, Leiden: Brill 2006, (Appendix C contains an Overview of the Main Works by Avicenna on Metaphysics in Chronological Order).
- Dimitri Gutas, Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works, Leiden, Brill 2014, second revised and expanded edition (first edition: 1988), including an inventory of Avicenna' Authentic Works.
- Jon Mc Ginnis and David C. Reisman (eds.) Interpreting Avicenna: Science and Philosophy in Medieval Islam: Proceedings of the Second Conference of the Avicenna Study Group, Leiden: Brill, 2004.
- (French) Michot, Jean R., La destinée de l'homme selon Avicenne, Louvain: Aedibus Peeters, 1986, ISBN 978-90-6831-071-9.
- Nader El-Bizri, The Phenomenological Quest between Avicenna and Heidegger, Binghamton, N.Y.: Global Publications SUNY, 2000 (reprinted by SUNY Press in 2014 with a new Preface).
- Nader El-Bizri, "Avicenna and Essentialism," Review of Metaphysics, Vol. 54 (June 2001), pp. 753–778.
- Nader El-Bizri, "Avicenna's De Anima between Aristotle and Husserl," in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna-Teresa Tymieniecka, Dordrecht: Kluwer, 2003, pp. 67–89.
- Nader El-Bizri, "Being and Necessity: A Phenomenological Investigation of Avicenna's Metaphysics and Cosmology," in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna-Teresa Tymieniecka, Dordrecht: Kluwer, 2006, pp. 243–261.
- Nader El-Bizri, 'Ibn Sīnā’s Ontology and the Question of Being’, Ishrāq: Islamic Philosophy Yearbook 2 (2011), 222–237
- Nader El-Bizri, 'Philosophising at the Margins of 'Sh'i Studies': Reflections on Ibn Sīnā’s Ontology', in The Study of Sh'i Islam. History, Theology and Law, eds. F. Daftary and G. Miskinzoda (London: I. B. Tauris, 2014), pp. 585–597.
- Reisman, David C. (ed.), Before and After Avicenna: Proceedings of the First Conference of the Avicenna Study Group, Leiden: Brill, 2003.
Publication of works:
- Ibn Sina. Danish-name. Book of knowledge. - Stalinabad, 1957. (Ибн Сина. Даниш-намэ. Книга знания. — Сталинабад, 1957.)
- Ibn Sina. The Canon of Medicine: In 5 volumes. - Tashkent, 1956-1960. (Ибн Сина. Канон врачебной науки : В 5 т. — Ташкент, 1956-1960.
- Ibn Sina. Mathematical chapter "books of knowledge." - Dushanbe, 1967. (Ибн Сина. Математические главы «Книги знания». — Душанбе, 1967.
- Ibn Sina. Message of love. - Tbilisi: Metsniereba, 1976. (Ибн Сина. Послание о любви. — Тбилиси: Мецниереба, 1976.
- Ibn Sina. Favorites. - Moscow: Kniga, 1980. (Ибн Сина. Избранное. — М.: Книга, 1980.
- Ibn Sina. Favorites Philosophical Works. - Moscow: Science, 1980. (Ибн Сина. Избранные философские произведения. — М.: Наука, 1980.
- Al-Biruni, Ibn Sina. Correspondence. - Tashkent: Fan, 1973. (Аль-Бируни, Ибн-Сина. Переписка. — Ташкент: Фан, 1973.
- Ahadova M.A . The arithmetic of the "Book of Knowledge" of Ibn Sina. Geometrical part of the "Book of Knowledge" Ibn Sina // Scientists note Bukhara State Pedagogical Institute. - 1964. - № 12. (Ахадова М.А. Арифметическая часть «Книги знания» Ибн Сины. Геометрическая часть «Книги знания» Ибн Сины // Учёные записки Бухарского госпединститута. — 1964. — № 12.)
- Dzhibladze G.N. Systems Avicenna, Abu Ali Ibn Sina. Exoteric essay. (Some generalizations and materials). - Tbilisi, 1986. (Джибладзе Г.Н. Системы Авицены: Абу Али Ибн-Сина. Экзотерический очерк. (Некоторые обобщения и материалы). — Тбилиси, 1986)
- Dinorshoev M. Natural philosophy of Ibn Sina. - Dushanbe, 1985. (Диноршоев М. Натурфилософия Ибн Сины. — Душанбе, 1985)
- Zavadovsky N. Abu Ali Ibn Sina: Life and Work. - Dushanbe, 1980. (Завадовский Ю.Н. Абу Али Ибн Сина: Жизнь и творчество. — Душанбе, 1980)
- Luther I.O. Metaphysics of Ibn Sina: angle - attitude, quality, position or is it more? // Historical and mathematical studies. - 2003. - № 8 (43). - P. 278-302. (Лютер И.О. Метафизика Ибн Сины: угол — отношение, качество, положение или всё-таки количество? // Историко-математические исследования. — 2003. — № 8(43). — С. 278—302)
- Petrov B.D. Ibn Sina (Avicenna). - Moscow: Medicine, 1980. (Петров Б.Д. Ибн Сина (Авиценна). — М.: Медицина, 1980)
- Sagadeev A.V. Ibn Sina (Avicenna). - Moscow, 1985. (Сагадеев А.В. Ибн Сина (Авиценна). — М., 1985)
- Shidfar B.Ja. Ibn Sina. - Moscow, 1981. (Шидфар Б. Я. Ибн Сина. — М., 1981)
- Dinorshoev M. Natural philosophy of Ibn Sina. - Dushanbe, 1985 (Диноршоев М. Натурфилософия Ибн-Сины. — Душанбе, 1985);
- Avicenna // Encyclopedic Dictionary Brockhaus and Efron: In 86 volumes (82 m., And 4 extra.). - St. Petersburg., 1890-1907. (Авиценна // Энциклопедический словарь Брокгауза и Ефрона: В 86 томах (82 т. и 4 доп.). — СПб., 1890—1907.)
- Sina, Abu Ali ibn Husayn ibn Abdullah ibn // Jewish Encyclopedia of Brockhaus and Efron. - St. Petersburg., 1906-1913. (Сина, Абу-Али ибн-Хусейн ибн-Абдалла ибн- // Еврейская энциклопедия Брокгауза и Ефрона. — СПб., 1906—1913.)
- Frolova Ε.A. Ibn Sina // New Encyclopedia of Philosophy: 4 m. / Institute of Philosophy, Russian Academy of Sciences; Nat. obschestv.-scientific. Fund; Presents t. Scientific Ed. Council VS Stepin. - Moscow: Mysl, 2000-2001. - ISBN 5-244-00961-3. 2nd ed., Rev. and complement. - Moscow: Mysl, 2010. - ISBN 978-5-244-01115-9. (Фролова Ε.A. Ибн Сина // Новая философская энциклопедия: в 4 т. / Ин-т философии РАН; Нац. обществ.-науч. фонд; Предс. научно-ред. совета В. С. Стёпин. — М.: «Мысль», 2000—2001. — ISBN 5-244-00961-3. 2-е изд., испр. и допол. — М.: «Мысль», 2010. — ISBN 978-5-244-01115-9.)
- Shidfar B.Ja. Ibn Sina. - Moscow: Science, 1981 - 184 p. (Б. Я. Ибн-Сина. — М.: «Наука», 1981. — 184 с.)
- In Bukhara (19 years) then Gurgānj, Khwārazm (13 years).
- In Gorgān, 1012–14.
- In Ray (1 year), Hamadān (9 years) and Isfahān (13 years).
- (Goichon 1999)
- "He was born in 370/980 in Afshana, his mother's home, near Bukhara. His native language was Persian" (from "Ibn Sina ("Avicenna")", Encyclopedia of Islam, Brill, second edition (2009). Accessed via Brill Online at www.encislam.brill.nl).
- "Avicenna was the greatest of all Persian thinkers; as physician and metaphysician..." (excerpt from A.J. Arberry, Avicenna on Theology, KAZI PUBN INC, 1995).
- "Whereas the name of Avicenna (Ibn Sina, died 1037) is generally listed as chronologically first among noteworthy Iranian philosophers, recent evidence has revealed previous existence of Ismaili philosophical systems with a structure no less complete than of Avicenna" (from p. 74 of Henry Corbin, The Voyage and the messenger: Iran and philosophy, North Atlantic Books, 1998.
- Edwin Clarke, Charles Donald O'Malley (1996), The human brain and spinal cord: a historical study illustrated by writings from antiquity to the twentieth century, Norman Publishing, p. 20 (ISBN 0-930405-25-0).
- Iris Bruijn (2009), Ship's Surgeons of the Dutch East India Company: Commerce and the progress of medicine in the eighteenth century, Amsterdam University Press, p. 26 (ISBN 90-8728-051-3).
- e.g. at the universities of Montpellier and Leuven (see ).
- https://ia700505.us.archive.org/8/items/AvicennasCanonOfMedicine/9670940-Canon-of-Medicine.pdf Avicenna's Canon Of Medicine,by Cibeles Jolivette Gonzalez
- "Avicenna"Encyclopædia Britannica, Concise Online Version, 2006 (); D. Gutas, "Avicenna", in Encyclopædia Iranica, Online Version 2006, (LINK); Avicenna in (Encyclopedia of Islam: © 1999 Koninklijke Brill NV, Leiden, The Netherlands)
- Khorasani,Sharaf Addin Sharaf, Islamic Great Encyclopedia.p1.1367 solar
... [Dimitri Gutas's Avicenna's maḏhab] convincingly demonstrates that I.S. was a sunnî-Ḥanafî."
- Seyyed Hossein Nasr, An introduction to Islamic cosmological doctrines",Published by State University of New York press, ISBN 0-7914-1515-5 Page 183
- Sharaf Khorasani,Islamic Great encyclopedia,vol.1.p.3.1367 solar
- Khorasani Sharaf, Islamic Great Encyclopedia,vol.1.p.1.1367 solar
- Jorge J. E. Gracia and Timothy B. Noone (2003), A Companion to Philosophy in the Middle Ages, p. 196, Blackwell Publishing, ISBN 0-631-21673-1.
- Sharaf Khorasani, Islamic Graet encyclopedia,vo.1.p.1. 1367 solar
- Nahyan A. G. Fancy (2006), p. 80–81, "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", Electronic Theses and Dissertations, University of Notre Dame.
- c.f. e.g. Henry Corbin, History Of Islamic Philosophy, Routledge, 2014, p. 174. Henry Corbin, Avicenna and the Visionary Recital, Princeton University Press, 2014, p. 103.
- Avicenna, Kitab al-shifa', Metaphysics II, (eds.) G. C. Anawati, Ibrahim Madkour, Sa'id Zayed (Cairo, 1975), p. 36
- Nader El-Bizri, "Avicenna and Essentialism," Review of Metaphysics, Vol. 54 (2001), pp. 753–778
- Avicenna, Metaphysica of Avicenna, trans. Parviz Morewedge (New York, 1973), p. 43.
- Nader El-Bizri, The Phenomenological Quest between Avicenna and Heidegger (Binghamton, N.Y.: Global Publications SUNY, 2000)
- Avicenna, Kitab al-Hidaya, ed. Muhammad 'Abdu (Cairo, 1874), pp. 262–3
- Salem Mashran, al-Janib al-ilahi 'ind Ibn Sina (Damascus, 1992), p. 99
- Nader El-Bizri, "Being and Necessity: A Phenomenological Investigation of Avicenna's Metaphysics and Cosmology," in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2006), pp. 243–261
- Rafik Berjak and Muzaffar Iqbal, "Ibn Sina—Al-Biruni correspondence", Islam & Science, June 2003.
- Lenn Evan Goodman (2003), Islamic Humanism, p. 8–9, Oxford University Press, ISBN 0-19-513580-6.
- James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), The Political Aspects of Islamic Philosophy, ISBN 978-0932885074, Chapter 4, Cambridge Harvard University Press, pp.152–198 [p.156].
- James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), The Political Aspects of Islamic Philosophy, Chapter 4, Cambridge Harvard University Press, pp.152–198 [pp.160-161].
- James W. Morris (1992), "The Philosopher-Prophet in Avicenna's Political Philosophy", in C. Butterworth (ed.), The Political Aspects of Islamic Philosophy, Chapter 4, Cambridge Harvard University Press, pp.152–198 [pp.156-158].
- Jules Janssens (2004), "Avicenna and the Qur'an: A Survey of his Qur'anic commentaries", MIDEO 25, p. 177–192.
Ibn Sina, الفن السادس من الطبيعيات من كتاب الشفاء القسم الأول (Beirut, Lebanon.: M.A.J.D Enterprise Universitaire d'Etude et de Publication S.A.R.L)
يجب أن يتوهم الواحد منا كأنه خلق دفعةً وخلق كاملاً لكنه حجب بصره عن مشاهدة الخارجات وخلق يهوى في هواء أو خلاء هوياً لا يصدمه فيه قوام الهواء صدماً ما يحوج إلى أن يحس وفرق بين أعضائه فلم تتلاق ولم تتماس ثم يتأمل هل أنه يثبت وجود ذاته ولا يشكك في إثباته لذاته موجوداً ولا يثبت مع ذلك طرفاً من أعضائه ولا باطناً من أحشائه ولا قلباً ولا دماغاً ولا شيئاً من الأشياء من خارج بل كان يثبت ذاته ولا يثبت لها طولاً ولا عرضاً ولا عمقاً ولو أنه أمكنه في تلك الحالة أن يتخيل يداً أو عضواً آخر لم يتخيله جزء من ذاته ولا شرطاً في ذاته وأنت تعلم أن المثبت غير الذي لم يثبت والمقربه غير الذي لم يقربه فإذن للذات التي أثبت وجودها خاصية على أنها هو بعينه غير جسمه وأعضائه التي لم تثبت فإذن المثبت له سبيل إلى أن يثبته على وجود النفس شيئاً غير الجسم بل غير جسم وأنه عارف به مستشعر له وإن كان ذاهلاً عنه يحتاج إلى أن يقرع عصاه.— Ibn Sina, Kitab Al-Shifa, On the Soul
- Nader El-Bizri, The Phenomenological Quest between Avicenna and Heidegger (Binghamton, N.Y.: Global Publications SUNY, 2000), pp. 149–171.
- Nader El-Bizri, "Avicenna's De Anima between Aristotle and Husserl," in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna-Teresa Tymieniecka (Dordrecht: Kluwer Academic Publishers, 2003), pp. 67–89.
George Sarton, Introduction to the History of Science.
(cf. Dr. A. Zahoor and Dr. Z. Haq (1997). Quotations From Famous Historians of Science, Cyberistan.)
- Joseph Patrick Byrne (2008). "Encyclopedia of Pestilence, Pandemics, and Plagues: A-M". ABC-CLIO. p.33. ISBN 0-313-34102-8.
- Indian Studies on Ibn Sina's Works by Hakim Syed Zillur Rahman, Avicenna (Scientific and Practical International Journal of Ibn Sino International Foundation, Tashkent/Uzbekistan. 1-2; 2003: 40-42
- Stephen Toulmin and June Goodfield (1965), The Ancestry of Science: The Discovery of Time, p. 64, University of Chicago Press (cf. The Contribution of Ibn Sina to the development of Earth sciences)
- History of logic: Arabic logic, Encyclopædia Britannica.
- Richard F. Washell (1973), "Logic, Language, and Albert the Great", Journal of the History of Ideas 34 (3), p. 445–450 .
- Kneale p. 229
- Kneale: p. 266; Ockham: Summa Logicae i. 14; Avicenna: Avicennae Opera Venice 1508 f87rb
- Avicenna, Metaphysics, I; commenting on Aristotle, Topics I.11.105a4–5
- Fernando Espinoza (2005). "An analysis of the historical development of ideas about motion and its implications for teaching", Physics Education 40 (2), p. 141.
- A. Sayili (1987), "Ibn Sīnā and Buridan on the Motion of the Projectile", Annals of the New York Academy of Sciences 500 (1), p. 477 – 482: "It was a permanent force whose effect got dissipated only as a result of external agents such as air resistance. He is apparently the first to conceive such a permanent type of impressed virtue for non-natural motion."
- Jack Zupko, "John Buridan" in Stanford Encyclopedia of Philosophy, 2014 (fn. 48) "We do not know precisely where Buridan got the idea of impetus, but a less sophisticated notion of impressed forced can be found in Avicenna's doctrine of mayl (inclination). In this he was possibly influenced by Philoponus, who was developing the Stoic notion of hormé (impulse). For discussion, see Zupko (1997) ['What Is the Science of the Soul? A Case Study in the Evolution of Late Medieval Natural Philosophy,' Synthese, 110(2): 297–334]."
- George Sarton, Introduction to the History of Science, Vol. 1, p. 710.
- Carl Benjamin Boyer (1954)."Robert Grosseteste on the Rainbow", Osiris 11, p. 247–258 .
- New York University Press, ISBN 0-8147-8023-7.
- Marlene Ericksen (2000). Healing with Aromatherapy, p. 9. McGraw-Hill Professional. ISBN 0-658-00382-8.
- Robert Briffault (1938). The Making of Humanity, p. 196–197.
- Georges C. Anawati (1996), "Arabic alchemy", in Roshdi Rashed, ed., Encyclopedia of the History of Arabic Science, Vol. 3, p. 853–885 . Routledge, London and New York.
- E.G. Browne, Islamic Medicine (sometimes also printed under the title Arabian medicine), 2002, Goodword Pub., ISBN 81-87570-19-9, p61
- E.G. Browne, Islamic Medicine (sometimes also printed under the title Arabian medicine), 2002, Goodword Pub., ISBN 81-87570-19-9, p 60–61)
- GoogleEarth: SEE.
- "Educating health professionals: the Avicenna project" The Lancet, March 2008. Volume 371 pp 966–967.
- "Youth of Genius" (USSR, Uzbekfilm and Tajikfilm, 1982): 1984 - State Prize of the USSR (Elyer Ishmuhamedov); 1983 - VKF (All-Union Film Festival) Grand Prize (Elyer Ishmuhamedov); 1983 - VKF (All-Union Film Festival) Award for Best Cinematography (Tatiana Loginov). See annotation on kino-teatr.ru.
- Tasaneef lbn Sina by Hakim Syed Zillur Rahman, Tabeeb Haziq, Gujarat, Pakistan, 1986, p. 176–198
- Nahyan A. G. Fancy (2006), "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", pp. 95–102, Electronic Theses and Dissertations, University of Notre Dame.
- Avicenna, Danish Nama-i 'Alai. trans. Parviz Morewedge as The Metaphysics of Avicenna (New York: Columbia University Press), 1977.
- Abu al-Qasim al-Zahrawi
- Avicennia, a genus of mangrove named after Ibn Sīnā
- Avicenna Research Institute, a biotechnology research institute named after Ibn Sīnā
- Avicenna Prize
- Ibn Sina Peak - named after the Scientist
- Islamic scholars
- Science in medieval Islam
- Science and technology in Iran
Andar Danesh-e-Rag "On the science of the pulse" contains nine chapters on the science of the pulse and is a condensed synopsis. Persian poetry from Ibn Sina is recorded in various manuscripts and later anthologies such as Nozhat al-Majales.
Avicenna's most important Persian work is the Danishnama-i 'Alai "the Book of Knowledge for [Prince] 'Ala ad-Daulah". Avicenna created new scientific vocabulary that had not previously existed in Persian. The Dāneš-nāma covers such topics as logic, metaphysics, music theory and other sciences of his time. It has been translated into English by Parwiz Mowewedge in 1977. The book is also important in respect to Persian scientific works.
- Sirat al-shaykh al-ra'is (The Life of Ibn Sina), ed. and trans. WE. Gohlman, Albany, NY: State University of New York Press, 1974. (The only critical edition of Ibn Sina's autobiography, supplemented with material from a biography by his student Abu 'Ubayd al-Juzjani. A more recent translation of the Autobiography appears in D. Gutas, Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works, Leiden: Brill, 1988; second edition 2014.)
- Al-isharat wa al-tanbihat (Remarks and Admonitions), ed. S. Dunya, Cairo, 1960; parts translated by S.C. Inati, Remarks and Admonitions, Part One: Logic, Toronto, Ont.: Pontifical Institute for Mediaeval Studies, 1984, and Ibn Sina and Mysticism, Remarks and Admonitions: Part 4, London: Kegan Paul International, 1996.
- Al-Qanun fi'l-tibb (The Canon of Medicine), ed. I. a-Qashsh, Cairo, 1987. (Encyclopedia of medicine.) manuscript, Latin translation, Flores Avicenne, Michael de Capella, 1508, Modern text. Ahmed Shawkat Al-Shatti, Jibran Jabbur.
- Risalah fi sirr al-qadar (Essay on the Secret of Destiny), trans. G. Hourani in Reason and Tradition in Islamic Ethics, Cambridge: Cambridge University Press, 1985.
- Danishnama-i 'ala'i (The Book of Scientific Knowledge), ed. and trans. P. Morewedge, The Metaphysics of Avicenna, London: Routledge and Kegan Paul, 1973.
- Kitab al-Shifa' (The Book of Healing). (Ibn Sina's major work on philosophy. He probably began to compose al-Shifa' in 1014, and completed it in 1020.) Critical editions of the Arabic text have been published in Cairo, 1952–83, originally under the supervision of I. Madkour.
- Kitab al-Najat (The Book of Salvation), trans. F. Rahman, Avicenna's Psychology: An English Translation of Kitab al-Najat, Book II, Chapter VI with Historical-philosophical Notes and Textual Improvements on the Cairo Edition, Oxford: Oxford University Press, 1952. (The psychology of al-Shifa'.)
- Hayy ibn Yaqdhan a Persian myth. A novel called Hayy ibn Yaqdhan, based on Avicenna's story, was later written by Ibn Tufail (Abubacer) in the 12th century and translated into Latin and English as Philosophus Autodidactus in the 17th and 18th centuries respectively. In the 13th century, Ibn al-Nafis wrote his own novel Fadil ibn Natiq, known as Theologus Autodidactus in the West, as a critical response to Hayy ibn Yaqdhan.
This is the list of some of Avicenna's well-known works:
List of works
The Logic and Metaphysics have been extensively reprinted, the latter, e.g., at Venice in 1493, 1495, and 1546. Some of his shorter essays on medicine, logic, etc., take a poetical form (the poem on logic was published by Schmoelders in 1836). Two encyclopaedic treatises, dealing with philosophy, are often mentioned. The larger, Al-Shifa' (Sanatio), exists nearly complete in manuscript in the Bodleian Library and elsewhere; part of it on the De Anima appeared at Pavia (1490) as the Liber Sextus Naturalium, and the long account of Ibn Sina's philosophy given by Muhammad al-Shahrastani seems to be mainly an analysis, and in many places a reproduction, of the Al-Shifa'. A shorter form of the work is known as the An-najat (Liberatio). The Latin editions of part of these works have been modified by the corrections which the monastic editors confess that they applied. There is also a حكمت مشرقيه (hikmat-al-mashriqqiyya, in Latin Philosophia Orientalis), mentioned by Roger Bacon, the majority of which is lost in antiquity, which according to Averroes was pantheistic in tone.
Ibn Sīnā wrote at least one treatise on alchemy, but several others have been falsely attributed to him. His Logic, Metaphysics, Physics, and De Caelo, are treatises giving a synoptic view of Aristotelian doctrine, though Metaphysics demonstrates a significant departure from the brand of Neoplatonism known as Aristotelianism in Ibn Sīnā's world; Arabic philosophers have hinted at the idea that Ibn Sīnā was attempting to "re-Aristotelianise" Muslim philosophy in its entirety, unlike his predecessors, who accepted the conflation of Platonic, Aristotelian, Neo- and Middle-Platonic works transmitted into the Muslim world.
The treatises of Ibn Sīnā influenced later Muslim thinkers in many areas including theology, philology, mathematics, astronomy, physics, and music. His works numbered almost 450 volumes on a wide range of subjects, of which around 240 have survived. In particular, 150 volumes of his surviving works concentrate on philosophy and 40 of them concentrate on medicine. His most famous works are The Book of Healing, and The Canon of Medicine.
The soviet film "Youth of Genius" (1982), filmed and studios Uzbekfilm and Tajikfilm, dedicated to children and youth years Avicenna. The film's director Elyor Ishmuhamedov. Romantic and stormy, performed works, danger and irresistible thirst of knowledge was the youth of Al-Husayn ibn Abdallah ibn al-Hasan ibn Ali ibn Sina, which will be known around the world under the name of Avicenna - a great physician, scientist and educator X-XI centuries. The film is set in the ancient city of Bukhara at the turn of the millennium. In Louis L'Amour's 1985 historical novel The Walking Drum, Kerbouchard studies and discusses Avicenna's The Canon of Medicine. In his book The Physician (1988) Noah Gordon tells the story of a young English medical apprentice who disguises himself as a Jew to travel from England to Persia and learn from Avicenna, the great master of his time. The novel was adapted into a feature film, The Physician, in 2013. Avicenna was played by Ben Kingsley.
The male name "Sina" (also spelled "Seena", which more closely reflects the Persian pronunciation) is a today a common name in Afghanistan, Iran and Turkey. This popularity is due to the respect for Avicenna.
In June 2009 Iran donated a "Persian Scholars Pavilion" to United Nations Office in Vienna which is placed in the central Memorial Plaza of the Vienna International Center. The "Persian Scholars Pavilion" at United Nations in Vienna, Austria is featuring the statues of four prominent Iranian figures. Highlighting the Iranian architectural features, the pavilion is adorned with Persian art forms and includes the statues of renowned Iranian scientists Avicenna, Al-Biruni, Zakariya Razi (Rhazes) and Omar Khayyam.
In March 2008, it was announced that Avicenna's name would be used for new Directories of education institutions for health care professionals, worldwide. The Avicenna Directories will list universities and schools where doctors, public health practitioners, pharmacists and others, are educated. The project team stated "Why Avicenna? Avicenna ... was ... noted for his synthesis of knowledge from both east and west. He has had a lasting influence on the development of medicine and health sciences. The use of Avicenna's name symbolises the worldwide partnership that is needed for the promotion of health services of high quality."
The Avicenna Prize for Ethics in Science is awarded every two years by UNESCO and rewards individuals and groups in the field of ethics in science. The prize was named after Avicenna. The aim of the award is to promote ethical reflection on issues raised by advances in science and technology, and to raise global awareness of the importance of ethics in science.
In 1980, the Soviet Union, which then ruled his birthplace Bukhara, celebrated the thousandth anniversary of Avicenna's birth by circulating various commemorative stamps with artistic illustrations, and by erecting a bust of Avicenna based on anthropological research by Soviet scholars. Near his birthplace in Qishlak Afshona, some 25 km (16 mi) north of Bukhara, a training college for medical staff has been named for him. On the grounds is a museum dedicated to his life, times and work.
In modern Iran, he is considered a national icon, and is often regarded as one of the greatest Persians to have ever lived. A monument was erected outside the Bukhara museum. The Avicenna Mausoleum and Museum in Hamadan was built in 1952. Bu-Ali Sina University in Hamadan (Iran), the ibn Sīnā Tajik State Medical University in Dushanbe, Ibn Sina Academy of Medieval Medicine and Sciences at Aligarh, India, Avicenna School in Karachi and Avicenna Medical College in Lahore, Pakistan Ibne Sina Balkh Medical School in his native province of Balkh in Afghanistan, Ibni Sina Faculty Of Medicine of Ankara University Ankara, Turkey and Ibn Sina Integrated School in Marawi City (Philippines) are all named in his honour. His portrait hangs in the Hall of the Avicenna Faculty of Medicine in the University of Paris. There is also a crater on the Moon named Avicenna and a plant genus Avicennia.
 ("prince of physicians").princeps medicorum