Urdu Translation Of The Book The Canon By Bu Ali Sina Biography
Urdu Translation Of The Book The Canon By Bu Ali Sina Scientist

‘Ali Ibn Sina, in Latin he is know as Avicenna and his most famous works are those on philosophy and medicine. Page from an illuminated manuscript of the Latin translation of the Canon of Medicine by Ibn Sina. In Muslim Heritage. And many more resources can be found in Muslim Heritage related to the Ibn Sina's The Canon of Medicine. The Book of Healing (Arabic: کتاب الشفاء Kitāb al-Šifāʾ, Latin: Sufficientia) is a scientific and philosophical encyclopedia written by Abo Ali ibn Sīna (Avicenna) from ancient Persia, near Bukhara in Greater Khorasan.Also called The Cure it is intended to 'cure' or 'heal' ignorance of the soul. Despite its title, it is not concerned with medicine; Avicenna's earlier The Canon. The Book of Healing; The Canon of Medicine; Thoughts. Bu-Ali Sina University. This book is Ibn Sina’s major work on science and philosophy.

The Book of Healing
Author	Avicenna
Original title	كتاب الشفاء
Language	Arabic
Genre	Medical literature
Published	1027 (Arabic)

Avicenna (Ibn Sīnā)
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The Book of Healing (Arabic: کتاب الشفاء Kitāb al-Šifāʾ, Latin: Sufficientia) is a scientific and philosophicalencyclopedia written by Abu Ali ibn Sīna (Avicenna) from medieval Persia, near Bukhara in Maverounnahr. Also called The Cure it is intended to 'cure' or 'heal' ignorance of the soul. Despite its title, it is not concerned with medicine; Avicenna's earlier The Canon of Medicine in 5 volumes had been medical.

This book is Ibn Sina’s major work on science and philosophy. He probably began to compose the al-Shifa in 1014, completed it around 1020,^[1] and published it in 1027.^[2]^[3]

The book is divided into four parts: logic, natural sciences, mathematics (a quadrivium of arithmetic, geometry, astronomy, and music), and metaphysics.^[3] It was influenced by ancient Greek philosophers, such as Aristotle, Hellenistic thinkers such as Ptolemy, earlier Persian and Muslim scientists and philosophers such as Al-Kindi (Alkindus), Al-Farabi (Alfarabi) and Abū Rayhān al-Bīrūnī.

1Sciences
2Philosophy

Sciences[edit]

Astronomy[edit]

In astronomy, the book proposed the theory that Venus is closer to Earth than the Sun.

Chemistry[edit]

Ibn Sina's theory on the formation of metals combined Jābir ibn Hayyān's sulfur-mercury theory from Islamic alchemy (although he was a critic of alchemy) with the mineralogical theories of Aristotle and Theophrastus. He created a synthesis of ideas concerning the nature of the mineral and metallic states.^[4]

Earth sciences[edit]

Toulmin and Goodfield (1965), commented on Avicenna's contribution to geology: 'Around A.D. 1000, Avicenna was already suggesting a hypothesis about the origin of mountain ranges, which in the Christian world, would still have been considered quite radical eight hundred years later'.^[5]

Paleontology

Ibn Sina also contributed to paleontology with his explanation of how the stoniness of fossils was caused. Aristotle previously explained it in terms of vaporous exhalations, which Ibn Sina modified into the theory of petrifying fluids (succus lapidificatus), which was elaborated on by Albertus Magnus in the 13th century and accepted in some form by most naturalists by the 16th century.^[6] Ibn Sina made the following observation on the theories held at the time on fossils and the petrifaction of plants and animals:

If what is said concerning the petrifaction of animals and plants is true, the cause of this (phenomenon) is a powerful mineralizing and petrifying virtue which arises in certain stony spots, or emanates suddenly from the earth during earthquake and subsidences, and petrifies whatever comes into contact with it. As a matter of fact, the petrifaction of the bodies of plants and animals is not more extraordinary than the transformation of waters.

Psychology[edit]

In The Book of Healing, Avicenna discussed the mind, its existence, the mind and body relationship, sensation, perception, etc. He wrote that at the most common level, the influence of the mind on the body can be seen in voluntary movements, in that the body obeys whenever the mind wishes to move the body. He further writes that the second level of influence of the mind on the body is from emotions and the will. As an example, he states that if a plank of wood is placed as a bridge over a chasm, a person could hardly creep over it without falling if that person only pictures himself/herself in a possible fall so vividly that the 'natural power of limbs accord with it.' He also writes that strong negative emotions can have a negative effect on the vegetative functions of an individual and may even lead to death in some cases. He also discusses hypnosis (al Wahm al-Amil), stating that one could create conditions in another person so that he/she accepts the reality of hypnosis. Avicenna was also the first to divide human perception into the five external senses (the classical senses of hearing, sight, smell, taste and touch known since antiquity) and the five internal senses which he discovered himself. The five internal senses he discovered were: the sensus communis (seat of all senses) which integrates sense data into percepts; the imaginative faculty which conserves the perceptual images; the sense of imagination which acts upon these images by combining and separating them, serving as the seat of the practical intellect; Wahm (instinct) which perceives qualities (such as good and bad, love and hate, etc.) and forms the basis of a person's character whether or not influenced by reason; and intentions (ma'ni) which conserve all these notions in memory.^[7]^{[verification needed]}

Avicenna also gave psychological explanations for certain somatic illnesses, and he always linked the physical and psychological illnesses together. He described melancholia (depression) as a type of mood disorder in which the person may become suspicious and develop certain types of phobias. He stated that anger heralded the transition of melancholia to mania, and explained that humidity inside the head can contribute to mood disorders. He recognized that this occurs when the amount of breath changes: happiness increases the breath, which leads to increased moisture inside the brain, but if this moisture goes beyond its limits, the brain would lose control over its rationality and lead to mental disorders. He also wrote about symptoms and treatments for nightmare, epilepsy, and weak memory.^[8]

Avicenna often used psychological methods to treat his patients.^[8] One such example is when a prince of Persia had melancholia and suffered from the delusion that he is a cow, and who would moo like a cow crying 'Kill me so that a good stew may be made of my flesh' and would never eat anything. Avicenna was persuaded to the case and sent a message to the patient, asking him to be happy as the butcher was coming to slaughter him, and the sick man rejoiced. When Avicenna approached the prince with a knife in his hand, he asked 'where is the cow so I may kill it.' The patient then mooed like a cow to indicate where he was. 'By order of the butcher, the patient was also laid on the ground for slaughter.' When Avicenna approached the patient pretending to slaughter him, he said, 'the cow is too lean and not ready to be killed. He must be fed properly and I will kill it when it becomes healthy and fat.' The patient was then offered food which he ate eagerly and gradually 'gained strength, got rid of his delusion, and was completely cured.'^[9]

Philosophy[edit]

In the mediev

Urdu Translation Of The Book The Canon By Bu Ali Sina