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Presents a selection of articles that illustrate the intellectual curiosity and theoretical vigour with which Arabs and non-Arabs living in the medieval Muslim world pursued scientific endeavours. The focus is firmly on articles published during the last 20 years, during which the discipline has enjoyed a new bloom.
Muslim Medical Ethics draws on the work of historians, health-care professionals, theologians, and social scientists to produce an interdisciplinary view of medical ethics in Muslim societies and of the impact of caring for Muslim patients in non-Muslim societies. Edited by Jonathan E. Brockopp and Thomas Eich, the volume challenges traditional presumptions of theory and practice to demonstrate the ways in which Muslims balance respect for their heritage with the health issues of a modern world.
An up-to-date survey of medieval Islamic medicine offering new insights to the role of medicine and physicians in medieval Islamic culture.
Medicine and Shariah brings together experts from various fields, including clinicians, Islamic studies experts, and Muslim theologians, to analyze the interaction of the doctors and jurists who are forging the field of Islamic bioethics. Although much ink has been spilled in generating Islamic responses to bioethical questions and in analyzing fatwas, Islamic bioethics still remains an emerging field. How are Islamic bioethical norms to be generated? Are Islamic bioethical writings to be considered as part of the broader academic discourse in bioethics? What even is the scope of Islamic bioethics? Taking up these and related questions, the essays in Medicine and Shariah provide the groundwork for a more robust field. The volume begins by furnishing concepts and terms needed to map out the discourse. It concludes by offering a multidisciplinary model for ethical deliberation that accounts for the various disciplines needed to derive Islamic moral norms and to understand biomedical contexts. In between these bookends, contributors apply various analytic, empirical, and normative lenses to examine the interaction between biomedical knowledge (represented by physicians) and Islamic law (represented by jurists) in Islamic bioethical deliberation. By providing a multidisciplinary model for generating Islamic bioethics rulings, Medicine and Shariah provides the critical foundations for an Islamic bioethics that better attends to specific biomedical contexts and also accurately reflects the moral vision of Islam. The volume will be essential reading for bioethicists and scholars of Islam; for those interested in the dialectics of tradition, modernity, science, and religion; and more broadly for scholarly and professional communities that work at the intersection of the Islamic tradition and contemporary healthcare. Contributors: Ebrahim Moosa, Aasim I. Padela, Vardit Rispler-Chaim, Abul Fadl Mohsin Ebrahim, Muhammed Volkan Yildiran Stodolsky, Mohammed Amin Kholwadia, Hooman Keshavarzi, and Bilal Ali.
Science and Islam provides a detailed account of the relationship between Islam and science from the emergence of the Islamic scientific tradition in the eighth century to the present time. This relationship has gone through three distinct phases. The first phase began with the emergence of science in the Islamic civilization in the eighth century and ended with the rise of modern science in the West; the second period is characterized by the arrival of modern science in the Muslim world, most of which at that time was under colonial occupation; and the third period, which began around 1950, is characterized by a more mature approach to the major questions that modern science has posed for all religious traditions. Based on primary sources, the book presents a panorama of Islamic views on some of the major issues in the current science and religion discourse. Written in accessible language, Science and Islam is an authentic account of the multi-faceted and complex issues that arise at the interface of Islamic intellectual tradition and science. Rich in historical details, the book is a fascinating survey of the interaction of Islamic beliefs with the enterprise of science.
Many of the leading philosophers in the Islamic world were doctors, yielding extensive links between philosophy and medicine. The twelve papers in this volume explore these links, focusing on the classical or formative period (up to the eleventh century AD). One central theme is the Arabic reception of the two outstanding figures of Greek medicine, Hippocrates and Galen ? we learn how Hippocrates was made into a mouthpiece for ethical wisdom, and how Galen influenced ideas in ethics and the nature of plant life. Aristotle is also considered, with a study of the reception of his ideas on longevity. Several of the luminaries of philosophy in the early Islamic world are also studied, including Abu Bakr al-Razi, al-Farabi, and Avicenna: all of them deploy medical ideas in their philosophical writings, whether to treat emotional distress as a kind of illness, to explain the function of eyesight, to compare the well-functioning state to the healthy human body, or to draw on anatomical ideas in works on psychology. Conversely, the volume also includes research on the use of philosophical ideas in medical texts, including medical compendia and the works of 'Ali ibn Ridwan. Attention is also given to the connections between medicine and Islamic theology (kalam). As a whole, the book provides both a survey of the kinds of work being done in this relatively unexplored area, and a springboard for further research.
Recent historical research and new perspectives on the Islamic scientific tradition.
"In this wide-ranging and masterly work, Ahmad Dallal examines the significance of scientific knowledge and situates the culture of science in relation to other cultural forces in Muslim societies. He traces the ways the realms of scientific knowledge and religious authority were delineated historically. For example, the emergence of new mathematical methods revealed that many mosques built in the early period of Islamic expansion were misaligned relative to the Ka'ba in Mecca; this misalignment was critical because Muslims must face Mecca during their five daily prayers. The realization of a discrepancy between tradition and science often led to demolition and rebuilding and, most important, to questioning whether scientific knowledge should take precedence over religious authority in a matter where their realms clearly overlapped"--Page 2 of cover.