A look at the life of Abu Ali Ibn Sina…

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Abu Ali al-Husayn ibn Abdullah ibn al-Hasan ibn Ali (980.8, Afshona village - 1037.18.6. Hamadon, Iran) - a great Central Asian encyclopedic scientist who made a great contribution to the development of world science. In the West it is known as Avicenna.
Ibn Sina's father, Abdullah, was from Balkh, and during the reign of the Samanid emir, Noah ibn Mansur (967-997), he moved to Bukhara and was appointed finance officer in the village of Khurmaysan. He married Sitora in the village of Afshona and had two sons. The eldest of his sons was Husayn (Ibn Sina) and the youngest was Mahmud.
When Hussein was 5 years old, Ibn Sina's family moved to the capital, Bukhara, to study. At the age of 10, Ibn Sina mastered the lessons of the Qur'an and literature. At the same time, he is engaged in arithmetic and algebra, and is fluent in Arabic language and literature. Ibn Sina's first teacher in the field of science was Abu Abdullah al-Natili. He became famous as a judge and philosopher, so his father Ibn Sina gave him a discipleship.
In Notili's hands, the scholar studied logic, handasa, and astronomy, and surpassed his master in some philosophical matters. Seeing Ibn Sina's intellect, his teacher instructed his father not to engage him in anything other than science. After that, the father created all the conditions for his son to study and deepen his knowledge. Abu Ali read and studied various sciences. He studied music, optics, chemistry, and jurisprudence, especially medicine, and began to develop rapidly in this field.
Another physician from Bukhara, Abu Mansur al-Hasan ibn Nuh al-Qumri, played an important role in Ibn Sina's mastery of medicine. Ibn Sina took medicine from him and learned many secrets of this science. Qumri became very old during this period and died in 999.
At the age of 17, Ibn Sina became known among the people of Bukhara as a skilled physician. At that time, the ruler Noah ibn Mansur was ill and the court doctors could not cure him. The young doctor, whose fame spread throughout the city, was invited to the palace to treat the emir. As a result of his treatment, the patient recovered quickly and got back on his feet. In return, Ibn Sina will have access to the palace library. The Samanid library was one of the largest and richest libraries in the Middle East at that time. For several years, Ibn Sina read day and night in this library, becoming one of the most educated and knowledgeable men of his time, and from then on he began to study medieval philosophy independently. He read with great interest the work of Greek authors, in particular Aristotle's Metaphysics. But much of what is described in this book was incomprehensible to Ibn Sina. Coincidentally, the young scholar came across Abu Nasr al-Farabi's book On the Purposes of Metaphysics, and it was only after reading it that Ibn Sina was able to master metaphysics.
Thus, Ibn Sina received all the necessary knowledge in Bukhara. The scientist's scientific career began at the age of 18. At the request of his neighbor and friend Abu al-Husayn al-Aruzi, he wrote a treatise on the psychic powers, Noor ibn Mansur, a medical poem, Urjuza, and a multi-disciplinary book, At-Hikmat al-Aruzi (The Wisdom of Aruzi). ) wrote his work. In addition, at the request of another friend, the faqih Abu Bakr al-Barqi (or Baraqi), he published a 20-volume encyclopedia, Al-Hasil wa-l-mahsul (The End and the Result), and a 2-volume Kitab al-bir val. -ism ”(“ Book of Generosity and Crime ”).
After the Qarakhanids conquered Bukhara in 999 and overthrew the Samanid state, Ibn Sina's life began to be turbulent. In 1002 his father died. The struggle for the throne between the two dynasties lasted until 1005, and ended with the complete victory of the Karakhanids. In this situation, it was impossible to stay in Bukhara. Therefore, Ibn Sina left his country and went to Khorezm. At the beginning of the 11th century, Khorezm was relatively peaceful from the Karakhanid invasion and was economically and culturally developed. The Khorezm kings Ali ibn Ma'mun (997-1009) and Ma'mun ibn Ma'mun (1009-1017) were the rulers who paid attention to science and created favorable conditions for scientific creation. Therefore, during this period, many well-known scholars of his time gathered in Gurganj (Urgench), the capital of Khorezm. The great mathematician and astronomer Abu Nasr ibn Iraq (died 1034), the famous physician and philosopher Abu Sahl al-Christian (died 1010). These include Abu al-Khair Hammar (942-1030) and the great scholar Abu Rayhan al-Biruni. In 1005, Ibn Sina joined this scientific circle. In Khorezm, Ibn Sina was mainly engaged in mathematics and astronomy. Scientific discussions with Ibn Iraq and Beruni played an important role in deepening their knowledge in these fields and shaping their scientific worldview. Ibn Sina's correspondence with Beruni and his disciple Bachmanyer on the teachings of Aristotle is well known throughout history. Ibn Sina also learned a great lesson from the medical experience and knowledge of Abu Sahl Christian. Abu al-Husayi al-Sahti, the minister of Khorezmshah, was a lover of science, so Ibn Sina befriended him and wrote a treatise on alchemy for him, Risala al-iksir (The Treatise on Iksir). However, the peaceful life in Khorezm did not last long. Sultan Mahmud Ghaznavi, the rising ruler of Ghazni in the East, set his sights on the country. He first wrote a letter to Mamun asking him to send a group of scholars from the palace to the Treasury. In response to this letter, Beruni and Abu al-Hammar went to Ghazna. Ibn Sina rejected this offer and secretly left Khorezm with Christian in 1010-1011. From then on, the scientist's wandering years began and he was forced to live far from home until the end of his life. The Christian and Ibn Sina went to Jurjan, the Christian's homeland. But because of the hardships of the journey and the drought, the Christian fell ill and died. As a result. After suffering for a short time, first in Nisa, then in Obivard, Tus, Shiqqan and other cities of Khorasan, Ibn Sina finally reached the Jurjan Emirate in the southeast of the Caspian Sea. Ibn Sina lived in Jurjan from 1012 to 1014, but in this short period of time, one of the most important events in his life was a meeting with Abu Ubayd Juzjani and a lifelong friendship. He was not only a disciple of Ibn Sina, but also a loyal friend. He stayed with Ibn Sina for 25 years until his death.
During his reign, Ibn Sina was both a scholar and a physician. Here, at the request of his student, he wrote several treatises on logic, philosophy, and other subjects, and most importantly, created the first parts of the Laws of Medicine. In 1014, the scientist left Jurjon and moved to Ray. When Ibn Sina came to Ray, it was ruled by Majduddawla Abu Talib Rustam (997-1029), one of the Buwayhids, and his mother Sayyida Khatun. Here Ibn Sina treated Majduddawla, who was in trouble with trade, and thus earned the respect of Sayyida, who was at the head of the kingdom. However, the scholar did not stay in Ray for long, as Sultan Mahmud Ghaznavi was in danger of attacking Ray as well. So Ibn Sina left Ray. He went to Hamadon, which was relatively strong, to Shamsuddavla (997-1021), the brother of Majdud Davla. After treating the ruler with a fork, the scientist is invited to the palace. He first worked as a court physician, then as a minister. Despite his busy schedule, he continued his scientific work and wrote a number of works. After finishing the first book of the "Laws of Medicine", he began to write his famous philosophical encyclopedia - "Kitab ash-shifo". He will finish the rest of the "Laws of Medicine" in Hamadan.
Ibn Sina lived in Hamadan until 1023 and, for some political reasons, left for Isfahan that year. He spent the remaining 14 years of his life here. Here, too, he was constantly engaged in scientific work and created a number of works. Among them are books on sciences such as medicine, philosophy, exact sciences, linguistics. Parts of Kitab al-Shifa, including the Persian Encyclopaedia and the 20-volume Book of Insof-adolat.
According to Juzjani, although Ibn Sina was very physically strong, his wandering from city to city, working day and night, and being repeatedly persecuted and even imprisoned had a serious effect on the scholar's well-being. He suffers from colitis. During Alouddawla's march to Hamadan, Ibn Sina went on a journey with him, despite his severe illness. On the way, the scientist became exhausted and died at the age of 57. The scholar will be buried in Hamadan. A mausoleum was built on his grave in 1952 (architect H. Sayhun). The mausoleum also includes museum rooms dedicated to Ibn Sina.
His contemporaries Ibn Sina "Sheikh ar-rais" ("leader of the wise, chief of the scholars"); “Sharaf al-mulk” (“province, the prestige of the country, honor”), “document al-haqq” (“proof of truth”); He was called "Hakim al-Wazir" ("wise, enterprising minister"). In the history of world science, Ibn Sina was recognized as an encyclopedic scholar because he was engaged in and wrote works on almost all the existing sciences of his time. He wrote in Arabic, the scientific language of the Near and Middle East at the time, some in Persian and some in philosophy. Various sources state that he wrote more than 450 works, but 242 (160) of them have survived, 80 of which have survived. 43 are devoted to philosophy, medicine, and the rest to logic, psychology, nature, astronomy, mathematics, music, chemistry, ethics, literature, and linguistics. However, not all of these works have been studied in the same way by scholars. Ibn Sina's books on philosophy and medicine It has been translated into many languages ​​and republished over the centuries, but at the same time, many other works are still awaiting their researchers in manuscript form.
Ibn Sina's scientific legacy can be conditionally divided into four parts: philosophical, natural, literary, and medical, in each of which the scholar has left a deep imprint. However, if we look at the quantitative ratio of Ibn Sina's works, we see that the scholar's interest and attention was more focused on philosophy and medicine. Although it is his medical legacy that made him famous in the West as Avicenna, especially the Laws of Medicine, the name Sheikh-ar-Rais is first and foremost a reflection of his great philosophy.
The greatest and most important work of the scientist on philosophy is "Kitab ash-shifo". It consists of 4 parts: 1) logic - divided into 9 parts: al-madhal - introduction to logic: al-maqulot - categories: al-bura - interpretation; al-qiyas - syllogism; al-burhon - proof, proof; al-jadal - controversy, dialectics; as-safsata - sophistry; al-khitoba - rhetoric; ash-sheʼr - poetics (the art of poetry); 2) nature (here minerals, plants, animals and people are discussed in separate sections: 3) mathematics - divided into 4 disciplines: arithmetic. handasa (geometry), astronomy and music: 4) metaphysics or theology. Parts of this work have been published in Latin, Syriac, Hebrew, German, English, French, Russian, Persian, and Uzbek.
Another of Ibn Sina's philosophical works, Kitab an-Najat, is an abbreviated form of Kitab al-Shifa, which has also been partially translated into several languages. The philosophical views of the scholar are also "Al-isharat wa-t-tanbihot" ("Signs and Tanbihlar"), "Hikmat al-mashriqiyn" ("Philosophy of the Orientals"), "Kitab al-isharat fi-l-logic and l-wisdom" ("Signs of Logic and Philosophy"), "Encyclopedia" ("Book of Knowledge") in Persian and other philosophical treatises of various sizes, as well as "The Story of Tayr", "Solomon and Ibsal", "Hayy nbn Yaqzan", "The Story of Joseph" reflected in philosophical fiction such as Ibn Sina's worldview was influenced by the teachings of Aristotle and the works of Pharoah. According to him, the task of philosophy is the comprehensive study of existence, that is, all existing things, their origin, order, interrelationships, interrelationships, on the basis of necessity, possibility, reality, and causality. Everything that exists in the universe is divided into two parts: the necessary being (obligatory being) and the possible being (possible being). The necessary being is the most willful, powerful, wise God. The rest is a possibility and comes from God. The relation of a possible being with a necessary being is a cause-and-effect relationship. In this process, everything in the universe takes place gradually in the form of emanation, that is, light from the sun. In this order, the mind, the soul, the body, and the celestial spheres associated with them, which exist in the form of chance, emerge. These are all substances (ores), and there is an accident in existence - the signs, colors, sizes, types of things. The body is made up of form and matter. God is eternal, and the matter that results from it is eternal. It is the basis of other fixed bodies. The material basis of things is never lost. The simplest indivisible form of matter consists of four elements: air, fire, water, and earth. As a result of their various interactions, complex material things are formed. Complex things can change shape, but the 4 elements that are their material basis are not lost, they are stored forever. According to Ibn Sina, first the mountains, then the plants, the animals, and, as a result of evolution, a human being emerged who differed from other living beings in his intelligence, thinking ability, and language. Deep knowledge of events and science is unique to man. Human knowledge is created through the knowledge of things. Cognition consists of thinking using emotional cognition and concepts. If the intuition knows some, external signs, certain aspects of things, the mind can know their essence, by abstracting and generalizing their inner aspects. The human mind is enriched and developed through the study of various sciences. Ibn Sina's concept is that one can know God through in-depth study of knowledge. He understands that only a person who has the available knowledge can become a true Muslim. Ibn Sina saw logic as a scientific way of knowing existence, of studying existence. "Logic," writes Ibn Sina, "gives man a rule by which man avoids making mistakes in drawing conclusions."
Ibn Sina was a scientist who made a great contribution to the development of the natural sciences in his time. His natural-scientific views are described in the natural sciences section of the Kitab al-Shifa. The scientist's views on some geological processes are very close to modern scientific theories. According to him, volcanoes are actually associated with the formation of mountains and earthquakes. The formation of the mountain itself occurs in two ways: 2) the rise of the earth's crust during a strong earthquake; 1) deep ravines are formed by water and the gradual action of air, resulting in elevation near them. There are several reasons for the earthquake. One of them is gaseous or flammable steam. This steam moves and shakes the earth. Earthquakes can also be caused by groundwater infiltration, landslides, and sometimes the forced collapse of mountain peaks. According to the scientist, a certain part of the earth's surface was once the seabed, and over time, the location of water bodies has changed as a result of geological processes. Once a sea, now on land, fossils of marine animals have survived. It includes the lands of Kufa, Egypt and Khorezm.
Ibn Sina also did significant work in the field of mineralogy. He proposed an original classification of minerals. According to him, all ores are divided into 4 groups: rocks, soluble metals (metals), gold-sulfur combustible compounds and salts. This classification remained almost unchanged until the 19th century. Ibn Sina's views on geology and mineralogy are also found in his work al-Af'al wa-l-infiolot (Influence and Influence).
Ibn Sina, along with other natural sciences, was engaged in chemistry and wrote works on it. Because he wrote these works at different times, they clearly reflected the evolutionary changes in Ibn Sina's attitude toward chemistry. His ideas in the field of chemistry were very advanced for the alchemy of that time. At the age of 21, Ibn Sina, on the threshold of his scientific career, believed in the transmutation of metals, that is, in the chemical conversion of simple metals into gold and silver, and under the influence of the books of ancient chemists wrote the Risala as-san'a ila-l-baraqi. He wrote a short work entitled However, by the age of 30, the young scientist, who had gained a great deal of scientific experience, was convinced that his efforts in this field would be in vain, and in Risala al-Iksir (The Treatise on Elixir) he doubted that pure gold and silver could be obtained chemically. In Kitab al-Shifa, which he began to write at the age of 40, he tried to prove theoretically that all the efforts of chemists in the field of transmutation were in vain. According to him, every metal known at that time was a separate substance and not a single type of metal, as chemists thought. Although he did not know that gold was a special element, he also realized that it could not be made of things. These theoretical considerations played an important role in the development of medieval chemistry into scientific chemistry.
Ibn Sina also did a lot of botanical work, because most of the medicines used in medicine are derived from plants. In the "Annabot" ("Plants") section of the Kitab al-Shifa, he writes about the types of plants, their origin, nutrition, plant organs and their functions, reproduction and growth conditions, and works on the development of scientific terminology.
Ibn Sina was interested in astronomy from a young age and this interest lasted until the end of his life. He has devoted eight independent pamphlets, as well as separate chapters on astronomy, to the mathematical sections of the Kitab al-Shifa and the Encyclopaedia. He reworked Ptolemy's Almagest and based it on a manual on applied astronomy. Ibn Sina determined the geographical length of the city of Jurjan by observing the highest point of the moon, a method completely new to his time. In Geodesy, Beruni speaks of the correctness of this method and associates it only with the name of Ibn Sina. This method was rediscovered in Europe 8 years later (500) by the astronomer Werner.
In the field of mathematics, Ibn Sina revised Euclid's Fundamentals, commented on and supplemented it, applied arithmetic terminology to geometric dimensions, and expanded the scope of the concept of "number" to include "natural numbers."
Ibn Sina also left a significant mark in the field of poetry. He wrote some of his medical works (Urjuza) in rajaz weighty poetry. He also wrote several philosophical short stories, which later had a profound effect on Persian-Tajik literature. He has written several ghazals and continents in Persian, and more than 40 rubai. His poetic legacy has been published in part in Russian and Uzbek.
Ibn Sina was a great theorist who continued Farabi's scientific direction in the field of music. Javomeʼ ilm ul-musiqiy (Music Collection) is a part of Kitab ash-shifo. It consists of 6 chapters, each with several chapters. The annajot and encyclopedias contain small sections on music. There are, “Laws of Medicine”, “Risolai ishq” and others on some aspects of music. He described all the problems of the music of his time: nagma. He was one of the first in Europe to establish a musical structure, later known as the "pure stringer", in the form of a bass (interval), fret systems, iyqo, melody-making, musical instruments, and so on. Ibn Sina promoted the perfect doctrine of musical beauty and considered music to be the most perfect form of harmony. Rhythm, like other music theorists of the East, deals with the art system. As a physician, he included music as an important medical tool. The theory that music came into being as a result of the development of human speech tones is consistent with modern music theories. He included music as one of the main tools in his idea of ​​cultivating a harmonious personality.
Ibn Sina's work in medicine connected his name with this field for centuries. The great contribution of the scientist to the development of medicine was that he sorted and organized the data collected over the centuries in the field of medical science by various peoples, and enriched them with his own experience on the basis of certain theories and laws. This is evidenced by his "Laws of Medicine" and the position and fame of this work in the history of world medical science.
Ibn Sina's work in the field of medicine advanced the medicine of that time for centuries, and in some areas even brought it closer to modern medicine. During his lifetime, the teachings of ancient scholars, especially Hippocrates, Galen, Dioscorides, and others, were predominant in this field. Ibn Sina also relied on their theoretical views and practical guidelines in his medical work, but he developed and enriched them on the basis of the experience and knowledge of scholars from India, China, Central Asia and the Orient. One of the main factors in Ibn Sina's fame as a genius physician was his perfect knowledge of medical theory, in particular anatomy, the structure of the human body. He thought about the structure of the skull, the structure of the teeth, following Galen. His writings on the anatomy of the eye, how the visual process takes place, and the role of the pupil in it, and the location of the eye muscles, are close to modern ophthalmology. His writings on the structure and function of nerves, blood vessels, and muscles show that anatomy is related to practice. This makes the Russian scientist NI Piragov, recognized as the founder of practical anatomy, a follower of Ibn Sina.
Ibn Sina had an acute diagnosis. Some of its diagnostic methods are still relevant today. Percussion has been used to differentiate between ascites and flatulence, as well as to detect fever (by tapping the abdomen). This method was rediscovered 600 years later by the Viennese physician Leopold Auenbrugger (1722-1809) and put into practice another 50 years later. The scientist studied in depth the types of bleeding and the types of breathing and used them in the diagnosis. Ibn Sina pays great attention to the characteristics of pulse, urine and feces in the differential diagnosis of various diseases and in determining the general condition of the body. For example, he diagnoses diabetes based on the condition of the urine, including the sweetness in it. In 1775, the English scientist Dobson discovered the presence of sugar in the urine for diabetes. Ibn Sina was the first in the history of medicine to distinguish between plague and plague, to emphasize the need to keep patients with infectious diseases separate from others, and to accurately describe the symptoms and course of diseases such as meningitis, ulcers, jaundice, pleurisy, leprosy, ulcers, measles, chickenpox, anthrax. . The manifestations of rabies, its contagious nature, and the patient's condition were very accurate. In 1804, the European scientist Zinke confirmed the contagion of rabies in left-handed animals. The scientist has also made many innovations in the description and treatment of mental and neurological disorders. In the treatment of these diseases, it attaches great importance to the effects of the environment, climate, diet and exercise, as well as measures to improve the patient's mood.
In the treatment of patients, the scientist says, it is necessary to pay attention to three things - diet, medication and the use of various medical measures (blood transfusions, canning, leprosy, huqna, etc.). In the treatment of disease, nutrition, that is, diet, is considered an important factor, and each disease has its own diet. For example, in liver diseases, it is recommended to consume more raisins, figs and pomegranate juice. This is an old-fashioned way of treating such diseases with modern glucose and insulin. Ibn Sina's contribution to the development of the field of surgery is also great. In his medical works, he describes some of the methods used in modern surgery. These include burning or stabbing purulent tumors, suturing hemorrhoids, stopping bleeding with a tampon, sharp object or suture, and cutting the throat with a tracheotomy. The method of treating the protrusion of the humerus with a simple press is still called the "Avicenna method". Ibn Sina corrected the curvature of the spine with a wooden device he had invented. This method was rediscovered in the 3th century by the French physician Calo. The method of plastering bones was also widely used by Ibn Sina, but it was later forgotten and adopted by European physicians in 15. returned to practice as a new invention. Almost all the methods used in modern eye surgery were known to Ibn Sina. Ibn Sina's treatments included malignant tumors, bladder stones, excision, hemorrhoids, skull surgery, and more. Ibn Sina also paid great attention to the issue of anesthesia in surgery. To do this, he used opium, millet, cannabis, and other drugs. Ibn Sina emphasized the importance of personal hygiene, sleep and exercise in the treatment of the disease. His method of treating one disease by invoking another is noteworthy. For example, he believes that a four-day fever is useful in the treatment of epilepsy. Austrian psychiatrist Yu. Wagner-Yaureg (1852–1857) was awarded the Nobel Prize in 1940 for his treatment of malaria with malaria.
Ibn Sina conducted in-depth research in the field of pharmacology. He completed the formation of a new pharmacy in the Muslim East based on the pharmacy of ancient scholars. Ibn Sina also contributed to the use of medicines such as sana, camphor (camphor), rovoch, tamrhindi (Indian persimmon) in medicine, and the preparation of many medicines instead of honey on the basis of sugar. His methods of collecting, storing, and processing medicinal plants are very close to those of modern medicine. In addition to natural medicines, Ibn Sina was one of the first to use chemically prepared medicines. Depending on the type of disease, he was treated first with simple and then with complex drugs. Most importantly, he paid great attention to the healing effects of food and began treatment with such products (fruits, vegetables, milk, meat, etc.). Emphasizes the need to take into account the patient's client (hot, cold, wet, dry), age, climatic conditions when prescribing the drug. Ibn Sina's pharmacy was far ahead of medieval European pharmacy in that it was based on a well-thought-out method of pharmacological research and approached modern medicine. Some of the drugs used by the scientist are haz. pharmacopoeias.
More than 30 of Ibn Sina's works on medicine have survived, including a medical encyclopedia such as the Law, as well as various volumes on some theoretical and practical aspects of medicine, such as Urjuza fi-t-tibb (Medical Ur-juza). “Al-Adwiyat al-Qalbiya” (“Medicines of the Heart”), “Dafʼ al-madorr al-kulliya an-al-abdon al-insoniya” (“Removal of all harm to the human body”), “Kitab al-qulanj” The Book of Qulanj), The Article Fin-Nabz (The Stroke), The Risala fi-l-boh (The Treatise on Sexual Power), The Risala fi The Event of the Traveler (The Event of the Travelers) "Risola fi xifz as-sihha" ("Treatise on Health"), "Risola fis-sikanjubin" ("Treatise on Sikanjubin"), "Risala fi-l-fasd" ("Treatise on Blood Transfusion"). ”),“ Risola fi-lhindabo ”(“ Risola about Sachratqi ”).
Ibn Sina also took the issue of classification of sciences of his time seriously and wrote a work in this field called Aqsam al-ulum al-aqliya (Classification of Mental Sciences). In it, the scientist took the mental sciences as the sciences of wisdom and philosophy, and divided them into theoretical and practical parts. The theoretical sciences are focused on knowing the truth, and the applied sciences are focused on doing good deeds. Theoretical philosophy is divided into 3: 1) lower level science, ie natural sciences (medicine, chemistry, astrology, etc.); 2) intermediate science - mathematics (geometry, arithmetic, astronomy, music); 3) higher level science - metaphysics (theology). Applied philosophy is also divided into three parts (ethics, economics, and politics), the first of which deals with a single person and his or her character; the second deals with how people relate to one another in the family, with economic affairs, and the third deals with the way in which people relate to one another at the city or provincial level, the governance of the state. These categories are also divided into smaller networks. The play mentions 29 branches of science, and Ibn Sina argues that true moral qualities and an ideal community can be achieved in this existing world, in which people must live in mutual support. Society says it must be governed by fair laws passed by mutual consent. All members of society must obey the law, and violations of the law and injustice must be punished. The ruler believes that if the king himself commits injustice, the people's revolt against him must be justified and supported by society. In his views on morality, he pays special attention to the most important moral relations in people's daily lives, such as humility, dignity, courage, honesty, and integrity.
Ibn Sina, with his rich and varied scientific heritage, had a great influence on the development of Eastern and Western cultures in later times. Umar Khayyam, Abu Ubayd Juzjani, Nasriddin Tusi, Fariduddin Attar, Ibn Rushd, Nizami Ganjavi, Fakhriddin Razi, at-Taftazani, Nasir Khisrav, Jalaliddin Rumi, Alisher Navoi, Abdurahman Jami, Ulugbek, Bedil, Bahmanyar ibn Marzban In their works, they continued the teachings and scientific ideas of Ibn Sina. In Europe, the scholar's works were translated into Latin in the 12th century and taught in universities. Prominent European philosophers and naturalists, such as Jordano Bruno, Gundisvalvo, Wilhelm Overnsky, Alexander Gelsky, Albert von Bolshtedt, Thomas Aquinas, Roger Bacon, Dante, and others, used Ibn Sina's advanced ideas in their works and revered him. The study of Ibn Sina's scientific heritage has gained momentum in the new era, and as a result, a special field of study has emerged in Uzbekistan and abroad. The Latin translation of the Laws of Medicine has been published 40 times in full. Some parts of it have been translated into German, English and French, the scholar's works in philosophical and other fields have also been published in several languages ​​of the world, and a number of major studies on his work have been created. Manuscripts of Ibn Sina's works are kept in various libraries around the world, including the Academy of Sciences of Uzbekistan and the Institute of Oriental Studies named after Abu Rayhan Beruni. There are 50 manuscripts of 60 works by the scientist. European scientists Ye. Bishmann, Yu. Ruska Carra de Vaux, X. Corbin, Cruz Hernandez, L. Garde, A. M. Guashon, H. Leigh, P. Morividj, J .; Saliba and Arab, Turkish and Iranian scholars M. U. Najoti, A. N. Nadir, J. Sh. Qanavati, Said Nafisi, Yahya Mahdavi, Umar Farrukh, E. Ihsonoʻğlu, F. Rahman, M. Musa, H. Garaba, M. Shahvardi and others have made significant contributions to the study of Ibn Sina's work. Ye from Russian scientists. E. Bertels, A. Yes. Borisov, I. S. Braginsky, S. I. Grigoryan, B. A. Petrov, B. A. Rosenfeld, W. N. Ternovsky, A. V. Sagadeyev, M. M. Rojanskaya, S. from Tajik scientists. Ainiy, M. Dinorshoyev, Т. Mardonov, N. Rahmatullayev, A. Bahovuddinov, Yu. Nuraliyev contributed to the development of this direction. In the translation and study of Ibn Sina's works in Uzbekistan, orientalists S. Mirzayev, A. Muradov, A. Rasulov, U. I. Karimov, Yu. N. Zavadovsky, A. A. Semyonov, M. A. Sale, P. G. Bolgakov, Sh. Shoislomov, E. Talabov, H. The Hikmatullayevs did a great job. T. N. Qori-Niyazi, I. M. Mominov, M. M. Khairullayev, M. N. Boltayev, A. Akhmedov, G. P. Matviyevskaya, V. K. Jumaev, N. Majidov, О. F. Faizullayev, M. B. Baratov's monographs and articles explore various aspects of Ibn Sina's work. Russian anthropologist M. M. Gerasimov, along with several historical figures, created a sculpture based on the skull of Ibn Sina. Staff of Andijan Medical Institute (Yu. O. Otabekov, Sh. H. Hamidullin, Ye. S. Sokolova) depicted a scientifically based representation of Ibn Sina in a bust (1965). Uzbek artist S. Marfin worked on an artistic portrait of Ibn Sina (1968). About Ibn Sino by the creators of the Uzbekfilm studio (dir. E. Eshmukhamedov; O. Agishev, E.
The famous Swedish botanist Carl Linnaeus (1707-78), who created the first scientific classification of plants, named an evergreen tropical tree Avicenna in honor of Ibn Sina. A new mineral found in Uzbekistan (1956) is called Avicenna after Ibn Sina. A statue of Ibn Sina was erected in Bukhara and the village of Afshana, and a statue of Ibn Sina (2000) was erected in Kortrak, Belgium. The Ibn Sina Museum was opened in Afshana. Medical universities and colleges in Uzbekistan and Tajikistan, publishing houses (see Ibn Sino Publishing House), sanatoriums, hospitals, libraries, schools, streets, public facilities, and residential areas were named after Ibn Sino. The Ibn Sina Republican State Prize has been established in Tajikistan to recognize great achievements in science. The Ibn Sina International Foundation was established in Uzbekistan (1999), and the international journals Ibn Sino and Sino are published.
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