Thematische Bibliographien / Zahrāwī

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Auswahl der wissenschaftlichen Literatur zum Thema „Zahrāwī“

Autor: Grafiati
Veröffentlicht am 25. Mai 2024

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Zeitschriftenartikel zum Thema "Zahrāwī"

1

Khoirudin, Ahmad Rijal, Taqiyuddin Muhammad, M. Faqih Nidzom, Izzuddin Ahmad Fadillah und Arsandi. „Kontribusi Abū al-Qāsim al-Zahrāwī pada Ilmu Kedokteran“. NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam 7, Nr. 1 (11.06.2021): 80–98. http://dx.doi.org/10.36701/nukhbah.v7i1.318.

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The purpose of this reseach was to explain al-Zahrāwī's contribution to medical science. The method used by researchers was descriptive qualitative method with content analysis technique and research library. As a result of the data analysis, the researchers concluded several important points related to al-Zahrāwī's contribution in medical science namely, 1) al-Zahrāwī was a pioneer in the use of several modified surgical instruments from pre-Islamic civilizations, 2) al-Zahrāwī invented several models of internal organ surgery such as the urinary tract and respiratory cavities, and 3) al-Zahrāwī made an important contribution in the field of medicine (pharmaceutical) in postsurgery procedures.
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2

Ali, Mohd Akhtar, Mohd Danish und Hamiduddin. „Contribution of al- Zahrawi (Albucasis) in the field of Pharmacy and Pharmacology with respect to his treatise Kitab al-Tasreef“. International Journal of Human and Health Sciences (IJHHS) 5, Nr. 3 (06.02.2021): 276. http://dx.doi.org/10.31344/ijhhs.v5i3.276.

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Abūl-Qāsim Khalaf ibn ʿAbbās al-Zahrāwī Latinised as Abulcasis or Zahravius, lived between 936–1013 AD. He was born and raised in Al-Zahra a suburb of Córdoba (Arabic: Cortoba) in Spain. He was a famous surgeon, a talented pharmacist and a capable pharmacologist. Zahrawi is very famous for his surgical contribution, but this work explores his pharmaceutical and pharmacological contribution with respect to his treatise Kitab al-Tasreef. He served as the court physician to Caliph ʿAbd ar-Raḥmān III an-Nāṣir (912–961 AD). He wrote his famous book “Kitab al-Tasreef li-man ‘ajaza ‘an al-ta’lif” (The Arrangement of Medical Knowledge for one who is not able to compile it) around the year 1000 AD after fifty years of clinical experience. This book is also a chief source for indicating pharmaceutical contribution of al-Zahrāwī apart from the field of surgery. Twenty seven volumes, from Volume 3 to 29, of thirty volumes of the book Kitab al- Tasreef are related to Unani pharmacy and pharmacology. Ibn Abī Uṣaybiʿa (1203-1270 AD) remarked him only as an expert of pharmacy and pharmacology. Al-Zahrāwī devoted his entire life and genius to the advancement of pharmacy, medicine and surgery. He sketched a few drawings of pharmaceutical instruments and mentioned their use in his book. Significant pharmaceutical contributions of al-Zahrāwī are reflected by him through Kitab al-Tasreef which has not been highlighted, there is need to evaluate and emphasize the pharmaceutical contributions of al-Zahrāwī. This review is an attempt in this direction.International Journal of Human and Health Sciences Vol. 05 No. 03 July’21 Page: 276-285
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3

Cabo González, Ana María. „Recetario médico-farmacológicos para el cuidado y el embellecimiento del cabello: fuentes árabes medievales“. Dynamis 43, Nr. 1 (30.06.2023): 31–48. http://dx.doi.org/10.30827/dynamis.v43i1.28963.

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El cuidado y el embellecimiento del cabello forman parte de la tradición de todas las culturas y, a lo largo de la historia, los hombres y las mujeres se han preocupado por su aspecto, no solo desde el punto de vista estético sino también desde el punto de vista terapéutico. Un cabello sano indica una piel sana y, por lo tanto, un cuerpo sano. El trabajo que aquí presentamos recoge una colección de recetas de carácter médico-farmacológico destinadas al cuidado y el embellecimiento del cabello. Para ello, y partiendo de la Materia Médica de Dioscórides, obra de cabecera de la ciencia árabe, se han seleccionado una serie de fuentes árabes medievales de las que se han extraído dichas recetas. Los autores elegidos son: Al-Idrīsī, Abū l-Qāsim al-Zahrāwī, Abū l-ʿAlā’ Zuhr, Ibn Zuhr e Ibn al-Baytār.
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4

Bos, Gerrit. „The Black Death in Hebrew Literature: Ha-Maamar Be-Qaddaat Ha-Dever (Treatise on Pestilential Fever)“. European Journal of Jewish Studies 5, Nr. 1 (2011): 1–52. http://dx.doi.org/10.1163/187247111x579250.

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AbstractHa-Maamar be-Qaddaat ha-dever (Treatise on Pestilential Fever), composed by an anonymous author, is one of several treatises devoted to the subject of plague that exist in Hebrew literature. The treatise is basically a concise regimen of health as it was common throughout the Middle Ages that has been adapted to the special case of the plague and that has been supplemented with a final section of remedies for the time of the plague. Although we do not know the name of the author nor where and when he lived and composed the treatise, we can draw some conclusions from the foreign, non-Hebrew terminology used in the treatise. As several of the foreign terms used for the different plants and remedies are in old Spanish, it seems reasonable to suppose that the author hailed from the Iberian Peninsula and possibly composed the treatise there as well. The frequent quotations in the supplementary section 21 from Spanish Islamic physicians like Ibn Rushd, al-Zahrāwī, al-Ghāfiqī and above all Ibn Zuhr also confirm such a supposition.
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5

Sidik @ Mat Sidek, Roziah. „Saintis dan Pembangunan asyarakat: Apa Sumbangan al-Zahrāwī Berasaskan Bukunya Altas Rīf li man 'Ajiza 'an al-Ta'līf“. Journal of Al-Tamaddun 4, Nr. 1 (31.12.2009): 99–106. http://dx.doi.org/10.22452/jat.vol4no1.6.

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6

Riddle, John M. „Der Liber servitoris des Abulkasis (936-1013): Übersetzung, Kommentar und Nachdruck der Textfassung von 1471. Abū al-Qāsim al-Zahrāwī , Marianne Engeser“. Isis 79, Nr. 4 (Dezember 1988): 722–23. http://dx.doi.org/10.1086/354893.

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7

Chavoushi, Seyed Hadi, Kamyar Ghabili, Abdolhassan Kazemi, Arash Aslanabadi, Sarah Babapour, Rafail Ahmedli und Samad E. J. Golzari. „Surgery for Gynecomastia in the Islamic Golden Age: Al-Tasrif of Al-Zahrawi (936–1013 AD)“. ISRN Surgery 2012 (20.09.2012): 1–5. http://dx.doi.org/10.5402/2012/934965.

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The rise of European science during the Renaissance is greatly indebted to the flourishing of the sciences during the Islamic Golden Age. However, some believe that medieval Islamic physicians and in particular surgeons had been merely a medium for Greco-Roman ideas. Contrarily, in some medieval Islamic medical books, such as Al-Tasrif of Al-Zahrawi (936–1013), the surgical instructions represent a change in the usual techniques or are accompanied by a case history, implying that the procedure was actually undertaken. Along with the hundreds of chapters on different diseases and related medical and surgical treatments, Al-Tasrif includes a chapter on surgical techniques for gynecomastia. The present paper is a review of the description of the surgical management of gynecomastia by Al-Zahrawi as well as that of the ancient Greek, medieval, and modern medicine. Although Al-Zahrawi seemed to base his descriptions of surgery for gynecomastia upon those of Paulus of Aegina, his modification of the procedure and application of the medicinal substances might be indicative of Al-Zahrawi’s own practice of the procedure. Al-Zahrawi’s surgical procedures remained unchanged for many centuries thenceforward until the technological evolution in the recent centuries.
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8

Shaharom, Mohamed Hatta. „AZ-ZAHRAWI MEMORIAL LECTURE: Psychospirituality in Medicine“. International Journal of Human and Health Sciences (IJHHS) 6 (13.03.2022): 4. http://dx.doi.org/10.31344/ijhhs.v6i0.394.

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“O Allah, Most Benevolent, Most Merciful. We seek Your Guidance and Blessings in our efforts to gain knowledge; and to be instruments of Your Mercy as we serve humankind regardless of race or creed.” The psychospiritual domain of the four-domain holistic approach to health has been a reality without a name during the ascent of Western modern or conventional medicine of the 19th and the greater part of the 20th centuries Common Era (CE). The focus then was on the biomedical model of medicine. Alongside this, the 1900 Interpretation of Dreams of Sigmund Freud (pronounced: froid) ushered in a new era of psychoanalysis and sexual liberalism that influenced the whole of Western life, including medicine. Freud considered religion as a neurosis, a manifestation of ill health. Just as Freud was about to be dethroned from the altar of Western secular psychology, George Engel conceptualised the biopsychosocial model in health and medicine in 1977 CE. By the late 1980s, research on the role and effects of spirituality on health and illness appeared on the horizon of scientific research. Spirituality may include or exclude the role of religions in a person's life. Since time immemorial, spirituality has always existed in the paradigm of those who espoused religiosity in their lives. Now as we approach the year 2022 CE, the psychospiritual role in health and illness is considered part and parcel of holistic health. Any discussion and training in medicine that is without the inclusion of the psychospiritual sciences must be considered incomplete. It is trendy and a necessity now to discuss mental health during this SARS-CoV-2 onslaught, along with the disease that it brings. Every medical student understands and appreciates the universality of psychological or mental health. However not all medical practitioners appreciate the necessity of the spiritual domain to complete the four-domain holistic paradigm in life and medicine. Fortunately, a growing number of therapists and clinicians are able to see the potential of spirituality in the management of patients of various beliefs including the whole range of believers and non-believers; among them are atheists, agnostics, narcissists, the religious and the secular. The uninitiated and the cynic may argue that spirituality is not a panacea, i.e. a cure for all ills. However, for the discerning therapist and the insightful clinician, spirituality is functional in treatment or ‘ilāj (, ) علاج as the client and patient inch along in the process of healing or shifā’(. ) شفاء Even in the prevention or al-wiqāyah ( الوقاي ة ) of illnesses, the spiritual domain must never be ignored. Since the spiritual domain is a reality in life, it has a significant part to play in preserving health and the treatment of illness. “Enlightened medicine is a practice humbled in the presence of the Divine, and evidenced by the signs of the Divine.”International Journal of Human and Health Sciences Supplementary Issue: 2022 Page: S4
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9

Ahmad, Z. „SH08 AL-ZAHRAWI ? THE FATHER OF SURGERY“. ANZ Journal of Surgery 77, s1 (Mai 2007): A83. http://dx.doi.org/10.1111/j.1445-2197.2007.04130_8.x.

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10

Al-Rodhan, Nayef R. F., und John L. Fox. „Al-Zahrawi and Arabian neurosurgery, 936–1013 ad“. Surgical Neurology 26, Nr. 1 (Juli 1986): 92–95. http://dx.doi.org/10.1016/0090-3019(86)90070-4.

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Bücher zum Thema "Zahrāwī"

1

Nawfal, Muḥammad al-Zahrāwī Abū. Dīwān Muḥammad al-Zahrāwī Abū Nawfal: Āthār al-shiʻrīyah al-kamilah. [Morocco?]: M.al-Z. Abū Nawfal, 2004.

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2

ʻAllūsh, Nājī. Madkhal ilá qirāʾat ʻAbd al-Ḥamīd al-Zahrāwī: Ḥayātuhu, muʾallafātuhu, afkāruhu. Dimashq: Wizārat al-Thaqāfah, 1995.

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3

al-Dīnī wa-al-siyāsī fī al-fikr al-ʻArabī al-ḥadīth: ʻAbd al-Ḥamīd al-Zahrāwī namūdhajan. Dimashq: Al-Takwīn, 2006.

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4

Ḥallāq, Muḥammad Rātib. ʻAbd al-Ḥamīd al-Zahrāwī, 1288-1334 H/1871-1916 H [sic]: Dirāsah fī fikrihi al-siyāsī wa-al-ijtimāʻī. Dimashq: Ittiḥād al-Kuttāb al-ʻArab, 1995.

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5

Ḥallāq, Muḥammad Rātib. ʻAbd al-Ḥamīd al-Zahrāwī, 1288-1334 H/1871-1916 H [sic]: Dirāsah fī fikrihi al-siyāsī wa-al-ijtimāʻī. Dimashq: Ittiḥād al-Kuttāb al-ʻArab, 1995.

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6

Jāmiʻ, ʻIṣām Ḥusayn. al-Tarbiyah al-siyāsīyah wa-al-waʻy al-qawmī: Dirāsah fī al-fikr al-siyāsī ʻinda ʻAbd al-Ḥamīd al-Zahrāwī. Bayrūt: Shabakat al-Maʻārif, 2010.

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7

1953-, Zakkūr Muḥammad Yāsir, Hrsg. Kitāb al-Zahrāwī fī al-ṭibb li-ʻamal al-jarrāḥīn: Wa-huwa al-maqālah al-thalāthūn min al-taṣrīf li-man ʻajiza ʻan al-taʼlīf, al-ʻamal bi-al-yad. Dimashq: Wizārat al-Thaqāfah, 2009.

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8

Hardah, Saʻīd. al- Zahrāʼ lil-Iʻlām al-ʻArabī wa-al-namūdhaj al-Islāmi al-maṭlūb. Madīnat Nasr, al-Qāhirah: al-Zahrāʼ, Qism al-Nashr, 1991.

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9

Abū al-Qāsim Khalaf ibn ʻAbbās al-Zahrāwī, d. 1013?, Hrsg. Min rūwād al-ṭibb ʻinda al-Muslimīn wa-al-ʻArab: Al-Zahrāwī, ṭabīb wa-jarrāḥ al-fam wa-al-asnān wa-mawsūʻatuhu al-ṭibbīyah, al-Taṣrīf li-man ʻajaza ʻan al-taʼlīf. ʻAmmān: ʻAbd Allāh ʻAbd al-Rāziq Masʻūd al-Saʻīd, 2001.

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10

Min rūwād al-ṭibb ʻinda al-Muslimīn wa-al-ʻArab: Al-Zahrāwī, ṭabīb wa-jarrāḥ al-fam wa-al-asnān wa-mawsūʻatuhu al-ṭibbīyah al-Taṣrīf li-man ʻajaza ʻan al-taʾlīf. [ʻAmmān]: ʻA.A.ʻA.al-R.M. al-Saʻīd, 2001.

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Buchteile zum Thema "Zahrāwī"

1

Inloes, Amina. „On Fāṭima al-Zahrāʾ“. In The Hand of Fatima, 104–18. BRILL, 2022. http://dx.doi.org/10.1163/9789004526235_008.

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2

Manzano Moreno, Eduardo. „Córdoba and Madıˉnat al-Zahraˉ’: Topography of Power and Urban Space“. In The Court of the Caliphate of al-Andalus, übersetzt von Jeremy Roe, 367–419. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399516129.003.0011.

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In his work, 'Īsà al-Rāzī mentions dozens of sites in Cordoba and in the neighbouring palatine city of Madīnat al-Zahrāʼ. The former retains many traces of its Umayyad past (such as the famous Friday Mosque), as well as a large number of archaeological excavations that have revealed an unexpected number of suburbs outside the walls of the original Madīna. The archaeological remains of Madīnat al-Zahrāʼ are now seven kilometres west of Cordoba. All these circumstances give us the unique opportunity to give the exact location of most of the events mentioned by 'Īsà al-Rāzī in his chronicle. This topographical detail also helps us to understand the different urban dynamics of the two cities, since Cordoba was an old Roman foundation that became a siege of Arab rule after the conquest of Iberia, whereas Madīnat al-Zahrāʼ was founded by the caliph 'Abd al-Raḥmān III and can be characterised as a "disembedded" capital. In both cases, we can speak of a topography of power coexisting with urban dynamics.
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3

„Picnic At Madīnat Al-Zahrā’“. In Cross, Crescent and Conversion, 87–107. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004163430.i-362.11.

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4

Ruggles, D. F. „Madīnat al-Zahrāʾ and the Umayyad palace“. In The Literature of Al-Andalus, 25–30. Cambridge University Press, 2000. http://dx.doi.org/10.1017/chol9780521471596.003.

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5

„Madīnat al-Zahrāʾ, Paradise and the Fatimids“. In Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam (2 vols.), 977–1009. BRILL, 2017. http://dx.doi.org/10.1163/9789004333154_047.

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6

„Madīnat Al-Zahrāʾ: Transformation of a caliphal city“. In Revisiting al-Andalus, 1–26. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004162273.i-304.7.

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7

„The dwellings of Madīnat Al-Zahrāʾ: A methodological approach“. In Revisiting al-Andalus, 27–52. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004162273.i-304.11.

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8

„Appendix 4: Ibn ʿArabī’s Poem on al-Zahrā“. In The Translator of Desires, 287. Princeton University Press, 2021. http://dx.doi.org/10.1515/9780691212548-010.

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9

Manzano Moreno, Eduardo. „The Representation of Power“. In The Court of the Caliphate of al-Andalus, übersetzt von Jeremy Roe, 331–66. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399516129.003.0010.

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'Īsà al-Rāzī recorded in detail all the receptions given by the caliph al-Ḥakam II. Some of these receptions were held on the two festivals of the Muslim calendar ('īd al-aḍḥa and īd al-fiṭr), but they were also held to mark the arrival of embassies. On some special occasions, processions were organised to celebrate the arrival of important chieftains who had fled from the rule of the Fāṭids, or even to celebrate military victories. These processions marched all the way from Cordoba to the caliphal city of Madīnat al-Zahrāʼ, surrounded by a lurid display of soldiers, flags and even musicians. These receptions and processions are compared with Fāṭimid processions and examined as exact reflections of the state apparatus displayed in them, to the extent that they can be considered early manifestations of what might be called a 'theatre state'.
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10

Vallejo-Triano, Antonio. „The Ceremonial Ensemble of the Umayyad Caliphate at Madīnat al-Zahrāʾ“. In A Companion to Late Antique and Medieval Islamic Cordoba, 271–303. BRILL, 2023. http://dx.doi.org/10.1163/9789004524156_013.

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