Ab - 10 % υ ¯ Man s . - 10 % υ ¯ r ῌasan Qamar ī : Promoter of the Medical School of Rāz ī (Rhazes)

Introduction

Medical knowledge is the outcome of the efforts and experiences of physicians who have helped the development, evolution and advances of this science through their seminal contributions. Therefore, the recognition and presentation of physicians, in addition to underscoring the scientific and cultural richness of Muslim civilization and drawing on their works and manuscripts, provide a treasury of the traditional Iranian medicine.

In the Islamic civilization, renowned physicians have emerged, who have not received sufficient attention despite their importance. Ab υ ¯ Man⋅ υ ¯ r ῌasan Qamarī was an Iranian-Muslim physician who is not widely recognized, despite his great reputation and prolific life, and his scientific status has remained relatively unappreciated.

Ab υ ¯ Man⋅ υ ¯ r ῌasan began his medical career at a time when medical knowledge in Islamic civilization was in its nascent stages. It was the era that saw Ibn-Rabban Ṭabarī and Zakarīyyā Rāzī and when scientific texts such as the Kāmil Al-Sinā‘a, Qān υ ¯ n, Al-Taīrif le man ‘Ajuza ‘an Al-Ta’līf were composed. In addition to introducing his biography, scientific life and writings in medicine, this paper intends to explore his contribution to the richness of this science as well. Since the scholarly activities of this physician were contemporaneous with the Sāmānīds (874–1004 CE), we first give an overview of the state of medical science in this period.

Medical science in the Sāmānīds period

The medical knowledge of Ancient Persia evolved as a result of its integration with the medical tradition of the Greek, Indian and Syriac schools at the Jundīshāp υ ¯ r Hospital. In the Islamic era, with the establishment of Baghdād, and the invitation of the physicians of this school to the centre of the caliphate (Baghdād) and the translation of medical texts into Arabic, medicine continued to advance. Famous and distinguished physicians, some of whom were of Iranian origin, were able to engage in the composition of scientific works under the auspices of the Iranian dynasties, including Sāmānīd kings. Physicians at the Sāmānīd court were allowed to organize scientific circles, with the authority to access the royal library.

The emergence of many renowned physicians in this period reflects the dynamics and continuity of medical knowledge. Jarīr al-Ṭabīb was among the first of the prominent Bukhārā physicians, who had correspondence with Razī about medical issues. ¹ In the writing of Ibn Abī ‘U⋅aybi‘a, it is mentioned that in a treatise Razī revealed the error of Jarīr al-Ṭabīb in consultation with Amīr Aḥmad ibn Isma'il, along with the reasons. Jarīr urged the Amīr to eat blackberries after eating melons. The book is the fruition of scholarly correspondence between the special physician of Aḥmad Ibn Ismā‘īl (rul. 295–301 AH) with Muḥammad Ibn Zakarīyyā Rāzī (925 CE). ¹

Muḥammad Ibn Zakarīyyā Rāzī is credited as the first clinical physician in Islamic-Iranian civilization. Rāzī was connected with the Sāmānīd kings and Bukhārā's physicians, and some of his medical texts were composed at their request. For instance, he dedicated the book Ṭibb Al-Man⋅ υ ¯ rī or Kunnāsh Man⋅ υ ¯ rī to Ab υ ¯ Sāliḥ Man⋅ υ ¯ r Ibn Isḥāq, the ruler of the Riyy.^1–3 Ab υ ¯ Sāliḥ Man⋅ υ ¯ r was the nephew of Amīr Ismā‘īl Sāmānī (892–907 CE), who ruled over this region between the years 290 and 296 AH. ⁴ In addition, Rāzī wrote the paper, ‘Fi Sharafi Al-Fa⋅ad ‘Inda Al-Istifrāqāt’, for Amir Ab υ ¯ ‘Alī Aḥmad Ibn Ismā’īl Ibn Aḥmad Sāmānī. ¹

Ab υ ¯ Bakr Rab‘ī Ibn Aḥmad Akhavīnī Bukhārī was the first Iranian physician who wrote in Persian. He is recognized as the author of the oldest Persian handwriting in medical science called ‘Hidāyat Al-Muta‘allimīn fi Al-Ṭibb’. This work was treated as a medical textbook, which according to Niżāmī ‘Ar υ ¯ zī ‘every physician was required to read … thoroughly to the master’. ⁵ Akhavīnī was able to make progress in the treatment of mental illness by scrutinizing clinical experiences with the help of scientific and medical principles. He memorialised himself as ‘Bijishk-i dīvānigān [the physician of the maniacs]’ in his treatment of mental disorders. ⁶

In this period, pharmacology also flourished as one of the medical branches and the first book in Persian was penned on this subject. ‘Al-Abnīyah fī ῌaqāiq Al-Advīyah’ by Ab υ ¯ Mans υ ¯ r ‘Alī Hirawī (fourth century AH) is the oldest Persian text on pharmacology. Some scholars argue that the appellations “Sadīd and Man⋅ υ ¯ r” in the text are meant for Amīr Man⋅ υ ¯ r Ibn N υ ¯ ḥ Sāmānī (961–975 CE). ⁷ Some recent theorists have propounded different views on this subject, arguing that the appellations used by the author were not related to Amīr Sāmānī, although there are those who endorse the former view. ⁷

In this era, besides advances in medicine and related branches such as pharmacology and psychotherapy, the amalgamation of medical science and Persian literature is evident. The oldest Persian treatise on medicine in poetry by ῌakīm Maysirī is one of the souvenirs of this period. ⁸ This manuscript reflects the advancement of medical knowledge and its relation to other sciences.

Drawing up a comprehensive list of all prominent figures of medicine in this period is beyond the scope of this paper. Hence, we suffice to discuss the most prominent physician of this period, Sheykh Al-Ra’īs Ab υ ¯ Alī Sīnā, known as Avicenna. He lived temporarily in Bukhārā during the Sāmānīd period. He came to the city upon the request of N υ ¯ ḥ Ibn Man⋅ υ ¯ r (975–997 CE). ⁹ Here, he met Ab υ ¯ Man⋅ υ ¯ r ῌasan Qamarī and learned medical practice under his guidance. ῌasan Qamarī is one of the notable Iranian physicians who began his medical career during the Sāmānīds period in his hometown, Bukhārā. There are many references to the seminal position of Qamarī in the court of Amīr Esma‘īl Sāmānī (892–907 CE) and Amīr Man⋅ υ ¯ r Ibn N υ ¯ ḥ Sāmānī.^10,11 It is worth noting that in the list of Sāmānī kings, there were two rulers under the name of Man⋅ υ ¯ r Ibn N υ ¯ ḥ; Amīr Sadīd Man⋅ υ ¯ r I (961–975 CE) and Man⋅ υ ¯ r II Sāmānī (997–999 CE).

Biography and scholarly life of Ab - 10 % υ ¯ Man⋅ - 10 % υ ¯ r ῌasan Qamarī

Ab υ ¯ Man⋅ υ ¯ r ῌasan Ibn N υ ¯ ḥ Qamarī Bukhārā’ī is not widely known despite his scientific standing and reputation. This could be attributed to the paucity of sources about him. Ibn Abī ‘U⋅aybi‘a introduced him as Ab υ ¯ Man⋅ υ ¯ r ῌasan Ibn N υ ¯ ḥ Qamarī Bukhārā’ī. ¹ Some recent scholars have posited that he went under the name of ῌakīm Ab υ ¯ Man⋅ υ ¯ r.^12,13 As for his surname, Qamarī, several speculations have been presented. Burqa‘ī states that Qamarī is attributed to the Qamar (Moon). ¹⁴ By searching through Ansāb texts, including Al-Ansāb by Sam‘ānī, one can find that Kamarī is related to the “Kamarih”, a country near Bukhārā, which has been home to great figures and scholars. ¹⁵ In addition, Sāmānī referred to someone who came from town of Qamarī, which is said to encompass a territory near Egypt. ¹⁵ However, given that Ab υ ¯ Man⋅ υ ¯ r ῌasan came from Bukhārā, and his scholarly activities were primarily undertaken in this city, and he has been described as “Bukhārā’ī physician” in some of the sources, it can be stated with relative certainty that “Kamarī” is the Arabic form of Qamarī, and the fact that Ab υ ¯ Man⋅ υ ¯ r was known as Qamarī suggests that he was from Bukhārā.

There is little information about many aspects of his life, including date of birth and death. What is known is that he completed his studies in Bukhārā, where he was practising medicine and commuted to the court of Amīr Man⋅ υ ¯ r Sāmānī. ¹¹ In the introduction of his book, Al-Ghinā va Al-Munā, Ab υ ¯ Man⋅ υ ¯ r Qamarī provided a brief report on his preferences and interests in natural sciences, including medicine:

In this science, the ease of breath, recovering from disease and gaining health are achieved after pain. Therefore, I worked as an apprentice in the presence of those who were specialized in this field and learned tips from each scholar. ¹⁶

The exact date of his death is not known. Sezgin has estimated that he died in the year 390 AH, and Hemazaneh believes that he lived before the year 428 AH (1036 CE).^13,17 Another account regarding his death holds that Ab υ ¯ Man⋅ υ ¯ r lived to see the eighth decade of the fourth century (about 479 AH, 1086 CE) and was buried in the same city, Bukhārā. ¹⁸

Contemporaries of Qamarī

It is said that Qamarī was contemporary with Ab υ ¯ Bakr Muḥammad ibn Zakarīyyā Rāzī (925 CE), and they cited each other in their works: Ab υ ¯ Man⋅ υ ¯ r referred to Rāzī in his book Al-Ghinā va Al-Munā and Rāzī quoted statements from ‘Ilal Al-‘Ilal written by Ab υ ¯ Man⋅ υ ¯ r.^11,18 Although Qamarī was not a direct contemporary of Rāzī, he may be considered as a promoter of the Rāzī’ medical school in Bukhārā.

According to some sources, Avicenna was one of Qamarī’s students who learned medicine from him in old age.^1,19 Since Avicenna began practising at young age and based on his statement that he was 16 years old when he mastered the knowledge of medicine, ¹ Qamarī must have been alive until 386 AH.

Works

In the list of Qamarī’s works, there are books such as Al-Ghinā va Al-Munā, Al-Tanvīr fī Isṭilāḥāt Al-Tibbīyya, which also has a version titled “Risālah fī ῌud υ ¯ d Al-Amrāẓ, ‘Ilal Al-‘Ilal, Risālah fī Al- ῌummayyāt Al-Dā’irah, Mu‘ālijāt Al-Man⋅ υ ¯ rī, Maghālah fī Al-Buḥrān, Maghālah fī Maraẓ Al-Istisghā, Risālah fī ‘Alāj Al- Amrāẓ Al-Sadr and ultimately Majm υ ¯ ‘I Kabīrih dar Advīyi Mufradah.^1,11,17,20

A seminal work of his is a book titled Al-Ghinā va Al-Munā, ¹ or Al-Ghina fi-Al-Tib, ¹² which is a medical collection also known as Kunnash. ¹⁷ In the preamble to this work, the author first discusses the importance of medical science and its status among the natural sciences. Therefore, he found himself stimulated to study this science and learn medical knowledge from experts and specialists in this field and their medical works. Finally, through meticulous analysis, he managed to reach the heart of the medical science and its secrets. ¹⁶

This work is a description of diseases, the quality of diagnosis and principles of treatment. In the introduction to the book, the author states:

I had to research various books, so I referred to a variety of resources and Kunnāsh. I tended to summarize all the books, which contained the statements of the early and later physicians so that if I needed a point, I would find it at my fingertips. In addition, it consisted of what I had gained through experience to facilitate the usability of this compact book. ¹⁶

The first article deals with diseases from the head to the foot or acute illnesses. Organized in 120 chapters, it embraces all body illnesses. The second article deals with skin diseases and is composed of 43 chapters. The third article comprises 27 chapters and is dedicated to fever and its types. ¹⁶

The structure of the book is such that first illnesses are described in detail and then the most important therapeutic methods are presented. In addition, Qamarī has made extensive references to the views and statements of the medical figures, in particular the works of Rāzī, which were scattered throughout his works. ¹ Avicenna has explicitly mentioned Al-Ghinā va Al-Munā in his writings, quoting some sentences from the book. ¹⁸ There are several extant versions of these manuscripts in the world's libraries, ¹⁷ which illustrate their reputation and popularity amongst physicians.

Al-Tanvīr fī Isṭilāḥāt Al-Tibbīyya is another book by Qamarī in the field of medical science, which fortunately is still available. This brief manuscript, written in Dari Persian language – the simple and colloquial narrative style of the people of Transoxania (Mavara Al-nahar) and Khurāsān – has a clear, eloquent and simple writing style. Al-Tanvīr is concerned with the translation and interpretation of medical terms. It is divided into 10 sections that explore different diseases, types of fevers, Aqrābaḍīn (compound drugs), treatments, drugs, food, weights and scales. A version of this book titled ῌud υ ¯ d Al-Amrāẓ is available, which is the Arabic translation of the work by the author. There are few extant copies of this book, ¹⁷ which is probably due to its Persian language. The book was published in 1972 by Seyyed Mohammad Kazem Imam in Tehran.

Conclusions

Ab υ ¯ Man⋅ υ ¯ r Qamarī was a physician of the fourth century AH, who began his scientific career during Sāmānīd period. Medicine in the era of the Sāmānīds was influenced by the medical experiences and expertise of Rāzī. An important feature of Rāzī's medicine was his experimental and clinical approach to medicine. He expanded medicine beyond its theoretical realm and founded it upon a practical basis. The disciples of Rāzī medical school made a major contribution to treatment, medical education and the creation of scientific texts in Khurāsān and Transoxania until the emergence of Avicenna. Ab υ ¯ Man⋅ υ ¯ r Qamarī can be regarded as one of the early promoters of the Rāzī medical school. The seminal medical dissertations of this period, composed in Persian, integrated theoretical and practical aspects of medical knowledge. The manuscripts surviving from Ab υ ¯ Man⋅ υ ¯ r Qamarī share both characteristics of the texts of this period.

Qamarī explicitly points to the importance of clinical experiences and clinical observations and their therapeutic effectiveness in the preamble to Al-Ghinā va Al-Munā manuscripts. Al-Tanvīr, another work of this author, is a medical glossary and one of the oldest examples of this type of writing.