Al-Farabi in history of medicine Prepared by: Shatynov A. 201 PH Checked by : Bazarbek Zh. B.
Plan • Introduction • Main part – Al-Farabi’s biography – The Role of Al-Farabi in medicine – list of Al-Farabi’s works • Conclusion
Introduction • Al-Farabi (Arabic: ﺍﺑﻮﻧﺼﺮ /ﻣﺤﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﻓﺎﺭﺍﺑی Abū Naṣr Muḥammad ibn Muḥammad Fārābī; [1] for other recorded variants of his name see below) known in the West as Alpharabius[5] (c. 872 in Fārāb[3] – between 14 December, 950 and 12 January, 951 in Damascus), was a renowned scientist and philosopher of the Islamic Golden Age. He was also a cosmologist, logician, and musician.
Al-Farabi’s biography • Name • His name was Abū Naṣr Muḥammad b. Muḥammad Farabi, as all sources, and especially the earliest and most reliable, Al-Masudi, agree. In some manuscripts of Fārābī’s works, which must reflect the reading of their ultimate archetypes from his time, his full name appears as Abū Naṣr Muḥammad b. Muḥammad al-Ṭarḵānī, i. e. , the element Ṭarḵān appears in a nisba (family surname or attributive title). Moreover, if the name of Farabi’s grandfather was not known among his contemporaries and immediately succeeding generations, it is all the more surprising to see in the later sources the appearance of yet another name from his pedigree, Awzalaḡ. This appears as the name of the grandfather in Ibn Abī Uṣaibiʿa and of the great-grandfather in Ibn Khallikān. Ibn Abī Uṣaibiʿa is the first source to list this name which, as Ibn Khallikān explicitly specifies later, is so to be pronounced as Awzalaḡ. [1] In modern Turkish scholarship and some other sources, the pronunciation is given as Uzluḡ rather than Awzalaḡ, without any explanation.
Al-Farabi’s biography • Birthplace • His birthplace is given in the classical sources as either Fāryāb in Greater Khorasan (modern day Afghanistan) or Fārāb on the Jaxartes (Syr Darya) in modern Kazakhstan. The older Persian Pārāb (in Ḥudūd alʿĀlam) or Fāryāb (also Pāryāb), is a common Persian toponym meaning “lands irrigated by diversion of river water”. By the 13 th century, Fārāb on the Jaxartes was known as Otrār.
The Role of Al-Farabi in medicine • Many pages of its psychological works are devoted to a soul and body problem. According to al-Farabi, the soul and a body are in absolute unity. In the treatise "Being of Questions" he opposes Platon considering soul primary and previous body. "The soul, - wrote Farabi, can't exist before a body as it is approved by Platon". The soul arises at the same time with a body, there can't be two souls in one body, and it can't move from one body in another. The condition of a body influences a state of mind. Conservation of a normal state of soul and performance of the functions by it, requires a sound body.
• Differentiating nerves on function carried out by them, al-Farabi distinguished nerves of two types: • 1. the sensual • 2. the motive • Apparently, he knew about existence of nerve ganglions in heart and a spinal cord, these can explain his statements in "The treatise about views of inhabitants of the virtuous city": many of these nerves in the heart have roots by means of which they scoop that keeps their forces from a brain. Many other roots originate in the spinal cord which top part is bound to a brain. • Advantage of the person before animal al-Farabi sees that the person unlike other animals possesses the special sincere abilities which highest form is speech and reason.
list of Al-Farabi’s works • Mathematics and astronomy • Al-Farabi made comments to Euclid and Ptolemaeus's compositions. To it belong "The guide to geometrical constructions", "The treatise about reliable and doubtful in sentences of stars". Natural sciences • • • • "Word about emptiness" "Book of high reasonings on elements of science of physics" "About need of art of chemistry" "About organs of animals" "About human organs" Philology "The book about calligraphy" "The book about a verse and the rhetorician" "About letters and a pronunciation" "The book about the rhetorician" "The book about a calligraphy" "About dictionaries"
Conclusion • Influence of the doctrine of al-Farabi is visible and in works of thinkers of Kazakhstan by the XIII-XIV centuries. So, in "Mukhabbat-nam" R. Khoresm (XIII century) there are such popular expressions, as: "There is nothing better than patience", "Fidelity, eventually, will find itself", "Hearts of people reach for purity", "Don't build castles in the air, it is vain, a drink of water and a piece of bread are sufficient for you", etc. And in "Gulistan" Saif Sarai (XIV century) I wrote: "It is better if the person leaves after himself a reputation, than the full larets" leaves gold, "The rival and in talent will see defect", "The envious person feels grief, and generous people constantly show generosity". We find traces of farabiyevsky influences in these and other statements of thinkers of the Kazakh Middle Ages. • The outstanding poet - the thinker of the second half of the XIX century Abay Kunanbayev was well familiar with al-Farabi works. In its works there are many conformable ideas, both according to the contents, and in a statement form. Such similarities especially often meet in their statements concerning ethics, pedagogics, psychology.
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