Avicenna - wikipedia Avicenna `` Ibn Sīnā '' redirects here. For the mountain peak, see Lenin Peak. Avicenna ( Ibn Sīnā ابن سینا ) Conventional modern portrait ( on a silver vase, Avicenna Mausoleum and Museum, Hamadan ) c. 980 Afshona, Bukhara, Samanid Empire ( now in present - day Uzbekistan ) June 1037 Hamadān, Kakuyid Emirate ( Iran ) Residence Samanid Empire Ziyarid Tabaristan Buyid Persia Other names Sharaf al - Mulk Hujjat al - Haq Sheikh al - Rayees Ibn - Sino ( Abu Ali Abdulloh Ibn - Sino ) Bu Alī Sīnā ( بو علی سینا ) Academic background Influences Hippocrates Aristotle Galen Neoplatonism al - Kindi al - Farabi Rhazes Al - Biruni al - Masihi Abul Hasan Hankari Academic work Era Islamic Golden Age Main interests Medicine Aromatherapy Philosophy and logic Kalām ( Islamic theology ) Science Poetry Notable works The Book of Healing The Canon of Medicine Influenced Al - Biruni Omar Khayyám Averroes Shahab al - Din Suhrawardi Tusi Ibn al - Nafis Ibn Tufail Albertus Magnus Maimonides Aquinas William of Ockham Abu ' Ubayd al - Juzjani Enlightenment philosophers This article contains Arabic text. Without proper rendering support, you may see question marks, boxes, or other symbols. This article contains Persian text. Without proper rendering support, you may see question marks, boxes, or other symbols. Part of a series on Avicenna ( Ibn Sīnā ) Works The Book of Healing The Canon of Medicine Thoughts Avicennism On God 's existence Floating man Criticism of Avicennian philosophy Pupils Abu ' Ubayd al - Juzjani Bahmanyār Ibn Abi Sadiq Ali ibn Yusuf al - Ilaqi Monuments Avicenna Mausoleum Avicenna ( crater ) Bu - Ali Sina University Avicenne Hospital The Physician The Physician ( 2013 film ) Avicenna Cultural and Scientific Foundation Scholars Pavilion Avicenna ( / ˌævəˈsɛnə / ; also Ibn Sīnā or Abu Ali Sina ; Persian : ابن سینا ‎ ; c. 980 -- June 1037 ) was a Persian polymath who is regarded as one of the most significant physicians, astronomers, thinkers and writers of the Islamic Golden Age. He has been described as the father of early modern medicine. Of the 450 works he is known to have written, around 240 have survived, including 150 on philosophy and 40 on medicine. His most famous works are The Book of Healing, a philosophical and scientific encyclopedia, and The Canon of Medicine, a medical encyclopedia which became a standard medical text at many medieval universities and remained in use as late as 1650. In 1973, Avicenna 's Canon Of Medicine was reprinted in New York. Besides philosophy and medicine, Avicenna 's corpus includes writings on astronomy, alchemy, geography and geology, psychology, Islamic theology, logic, mathematics, physics, and works of poetry. Contents 1 Name 2 Circumstances 3 Biography 3.1 Early life 3.2 Adulthood 3.3 Later life and death 4 Philosophy 4.1 Metaphysical doctrine 4.2 Argument for God 's existence 4.3 Al - Biruni correspondence 4.4 Theology 4.5 Thought experiments 5 The Canon of Medicine 6 Liber Primus Naturalium 7 The Book of Healing 7.1 Earth sciences 7.2 Philosophy of science 7.3 Logic 7.4 Physics 7.5 Psychology 8 Other contributions 8.1 Astronomy and astrology 8.2 Chemistry 8.3 Poetry 9 Legacy 9.1 Middle Ages and Renaissance 9.2 Modern reception 10 Arabic works 10.1 List of works 11 Persian works 12 See also 13 References 14 Further reading 14.1 Encyclopedic articles 14.2 Primary literature 14.3 Secondary literature 14.4 Medicine 14.5 Philosophy 15 External links Name Avicenna is a Latin corruption of the Arabic patronym Ibn Sīnā ( ابن سينا ‎ ), meaning `` Son of Sina '', a rare Persian masculine given name of uncertain etymology. However, Avicenna was not the son, but the great - great - grandson of a man named Sina. His full name was Abū ʿAlī al - Ḥusayn ibn ʿAbd Allāh ibn al - Ḥasan ibn ʿAlī ibn Sīnā ( أبو علي الحسين بن عبد الله بن الحسن بن علي بن سينا ). Circumstances Ibn Sina created an extensive corpus of works during what is commonly known as the Islamic Golden Age, in which the translations of Greco - Roman, Persian, and Indian texts were studied extensively. Greco - Roman ( Mid - and Neo-Platonic, and Aristotelian ) texts translated by the Kindi school were commented, redacted and developed substantially by Islamic intellectuals, who also built upon Persian and Indian mathematical systems, astronomy, algebra, trigonometry and medicine. The Samanid dynasty in the eastern part of Persia, Greater Khorasan and Central Asia as well as the Buyid dynasty in the western part of Persia and Iraq provided a thriving atmosphere for scholarly and cultural development. Under the Samanids, Bukhara rivaled Baghdad as a cultural capital of the Islamic world. The study of the Quran and the Hadith thrived in such a scholarly atmosphere. Philosophy, Fiqh and theology ( kalaam ) were further developed, most noticeably by Avicenna and his opponents. Al - Razi and Al - Farabi had provided methodology and knowledge in medicine and philosophy. Avicenna had access to the great libraries of Balkh, Khwarezm, Gorgan, Rey, Isfahan and Hamadan. Various texts ( such as the ' Ahd with Bahmanyar ) show that he debated philosophical points with the greatest scholars of the time. Aruzi Samarqandi describes how before Avicenna left Khwarezm he had met Al - Biruni ( a famous scientist and astronomer ), Abu Nasr Iraqi ( a renowned mathematician ), Abu Sahl Masihi ( a respected philosopher ) and Abu al - Khayr Khammar ( a great physician ). Biography Early life Avicenna was born c. 980 in Afshana, a village near Bukhara ( in present - day Uzbekistan ), the capital of the Samanids, a Persian dynasty in Central Asia and Greater Khorasan. His mother, named Sitāra, was from Bukhara ; his father, Abdullāh, was a respected Ismaili scholar from Balkh, an important town of the Samanid Empire, in what is today Balkh Province, Afghanistan. His father worked in the government of Samanid in the village Kharmasain, a Sunni regional power. After five years, his younger brother, Mahmoud, was born. Avicenna first began to learn the Quran and literature in such a way that when he was ten years old he had essentially learned all of them. According to his autobiography, Avicenna had memorised the entire Quran by the age of 10. He learned Indian arithmetic from an Indian greengrocer, Mahmoud Massahi and he began to learn more from a wandering scholar who gained a livelihood by curing the sick and teaching the young. He also studied Fiqh ( Islamic jurisprudence ) under the Sunni Hanafi scholar Ismail al - Zahid. Avicenna was taught some extent of philosophy books such as Introduction ( Isagoge ) 's Porphyry ( philosopher ), Euclid 's Elements, Ptolemy 's Almagest by an unpopular philosopher, Abu Abdullah Nateli, who claimed philosophizing. As a teenager, he was greatly troubled by the Metaphysics of Aristotle, which he could not understand until he read al - Farabi 's commentary on the work. For the next year and a half, he studied philosophy, in which he encountered greater obstacles. In such moments of baffled inquiry, he would leave his books, perform the requisite ablutions, then go to the mosque, and continue in prayer till light broke on his difficulties. Deep into the night, he would continue his studies, and even in his dreams problems would pursue him and work out their solution. Forty times, it is said, he read through the Metaphysics of Aristotle, till the words were imprinted on his memory ; but their meaning was hopelessly obscure, until one day they found illumination, from the little commentary by Farabi, which he bought at a bookstall for the small sum of three dirhams. So great was his joy at the discovery, made with the help of a work from which he had expected only mystery, that he hastened to return thanks to God, and bestowed alms upon the poor. He turned to medicine at 16, and not only learned medical theory, but also by gratuitous attendance of the sick had, according to his own account, discovered new methods of treatment. The teenager achieved full status as a qualified physician at age 18, and found that `` Medicine is no hard and thorny science, like mathematics and metaphysics, so I soon made great progress ; I became an excellent doctor and began to treat patients, using approved remedies. '' The youthful physician 's fame spread quickly, and he treated many patients without asking for payment. A number of theories have been proposed regarding Avicenna 's madhab ( school of thought within Islamic jurisprudence ). Medieval historian Ẓahīr al - dīn al - Bayhaqī ( d. 1169 ) considered Avicenna to be a follower of the Brethren of Purity. On the other hand, Dimitri Gutas along with Aisha Khan and Jules J. Janssens demonstrated that Avicenna was a Sunni Hanafi. However, the 14th century Shia faqih Nurullah Shushtari according to Seyyed Hossein Nasr, maintained that he was most likely a Twelver Shia. Conversely, Sharaf Khorasani, citing a rejection of an invitation of the Sunni Governor Sultan Mahmoud Ghazanavi by Avicenna to his court, believes that Avicenna was an Ismaili. Similar disagreements exist on the background of Avicenna 's family, whereas some writers considered them Sunni, some more recent writers contested that they were Shia. Adulthood A drawing of Avicenna Ibn Sina 's first appointment was that of physician to the emir, Nuh II, who owed him his recovery from a dangerous illness ( 997 ). Ibn Sina 's chief reward for this service was access to the royal library of the Samanids, well - known patrons of scholarship and scholars. When the library was destroyed by fire not long after, the enemies of Ibn Sina accused him of burning it, in order for ever to conceal the sources of his knowledge. Meanwhile, he assisted his father in his financial labors, but still found time to write some of his earliest works. When Ibn Sina was 22 years old, he lost his father. The Samanid dynasty came to its end in December 1004. Ibn Sina seems to have declined the offers of Mahmud of Ghazni, and proceeded westwards to Urgench in modern Turkmenistan, where the vizier, regarded as a friend of scholars, gave him a small monthly stipend. The pay was small, however, so Ibn Sina wandered from place to place through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for his talents. Qabus, the generous ruler of Tabaristan, himself a poet and a scholar, with whom Ibn Sina had expected to find asylum, was on about that date ( 1012 ) starved to death by his troops who had revolted. Ibn Sina himself was at this time stricken by a severe illness. Finally, at Gorgan, near the Caspian Sea, Ibn Sina met with a friend, who bought a dwelling near his own house in which Ibn Sina lectured on logic and astronomy. Several of Ibn Sina 's treatises were written for this patron ; and the commencement of his Canon of Medicine also dates from his stay in Hyrcania. Ibn Sina subsequently settled at Rey, in the vicinity of modern Tehran, the home town of Rhazes ; where Majd Addaula, a son of the last Buwayhid emir, was nominal ruler under the regency of his mother ( Seyyedeh Khatun ). About thirty of Ibn Sina 's shorter works are said to have been composed in Rey. Constant feuds which raged between the regent and her second son, Shams al - Daula, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin he passed southwards to Hamadãn where Shams al - Daula, another Buwayhid emir, had established himself. At first, Ibn Sina entered into the service of a high - born lady ; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir decreed that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in sheikh Ahmed Fadhel 's house, until a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the Canon and the Sanatio, were dictated and explained to his pupils. On the death of the emir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary, where, with intense assiduity, he continued the composition of his works. Meanwhile, he had written to Abu Ya'far, the prefect of the dynamic city of Isfahan, offering his services. The new emir of Hamadan, hearing of this correspondence and discovering where Ibn Sina was hiding, incarcerated him in a fortress. War meanwhile continued between the rulers of Isfahan and Hamadãn ; in 1024 the former captured Hamadan and its towns, expelling the Tajik mercenaries. When the storm had passed, Ibn Sina returned with the emir to Hamadan, and carried on his literary labors. Later, however, accompanied by his brother, a favorite pupil, and two slaves, Ibn Sina escaped from the city in the dress of a Sufi ascetic. After a perilous journey, they reached Isfahan, receiving an honorable welcome from the prince. Later life and death The first page of a manuscript of Avicenna 's Canon, dated 1596 / 7 ( Yale, Medical Historical Library, Cushing Arabic ms. 5 ) Gravestone of Avicenna, Hamedan, Iran The remaining ten or twelve years of Ibn Sīnā 's life were spent in the service of the Kakuyid ruler Muhammad ibn Rustam Dushmanziyar ( also known as Ala al - Dawla ), whom he accompanied as physician and general literary and scientific adviser, even in his numerous campaigns. During these years he began to study literary matters and philology, instigated, it is asserted, by criticisms on his style. A severe colic, which seized him on the march of the army against Hamadan, was checked by remedies so violent that Ibn Sina could scarcely stand. On a similar occasion the disease returned ; with difficulty he reached Hamadan, where, finding the disease gaining ground, he refused to keep up the regimen imposed, and resigned himself to his fate. His friends advised him to slow down and take life moderately. He refused, however, stating that : `` I prefer a short life with width to a narrow one with length ''. On his deathbed remorse seized him ; he bestowed his goods on the poor, restored unjust gains, freed his slaves, and read through the Quran every three days until his death. He died in June 1037, in his fifty - eighth year, in the month of Ramadan and was buried in Hamadan, Iran. Philosophy Ibn Sīnā wrote extensively on early Islamic philosophy, especially the subjects logic, ethics, and metaphysics, including treatises named Logic and Metaphysics. Most of his works were written in Arabic -- then the language of science in the Middle East -- and some in Persian. Of linguistic significance even to this day are a few books that he wrote in nearly pure Persian language ( particularly the Danishnamah - yi ' Ala ', Philosophy for Ala ' ad - Dawla ' ). Ibn Sīnā 's commentaries on Aristotle often criticized the philosopher, encouraging a lively debate in the spirit of ijtihad. Avicenna 's Neoplatonic scheme of `` emanations '' became fundamental in the Kalam ( school of theological discourse ) in the 12th century. His Book of Healing became available in Europe in partial Latin translation some fifty years after its composition, under the title Sufficientia, and some authors have identified a `` Latin Avicennism '' as flourishing for some time, paralleling the more influential Latin Averroism, but suppressed by the Parisian decrees of 1210 and 1215. Avicenna 's psychology and theory of knowledge influenced William of Auvergne, Bishop of Paris and Albertus Magnus, while his metaphysics influenced the thought of Thomas Aquinas. Metaphysical doctrine This section may be too technical for most readers to understand. Please help improve it to make it understandable to non-experts, without removing the technical details. ( January 2014 ) Early Islamic philosophy and Islamic metaphysics, imbued as it is with Islamic theology, distinguishes more clearly than Aristotelianism between essence and existence. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. The philosophy of Ibn Sīnā, particularly that part relating to metaphysics, owes much to al - Farabi. The search for a definitive Islamic philosophy separate from Occasionalism can be seen in what is left of his work. Following al - Farabi 's lead, Avicenna initiated a full - fledged inquiry into the question of being, in which he distinguished between essence ( Mahiat ) and existence ( Wujud ). He argued that the fact of existence can not be inferred from or accounted for by the essence of existing things, and that form and matter by themselves can not interact and originate the movement of the universe or the progressive actualization of existing things. Existence must, therefore, be due to an agent - cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must be an existing thing and coexist with its effect. Avicenna 's consideration of the essence - attributes question may be elucidated in terms of his ontological analysis of the modalities of being ; namely impossibility, contingency, and necessity. Avicenna argued that the impossible being is that which can not exist, while the contingent in itself ( mumkin bi-dhatihi ) has the potentiality to be or not to be without entailing a contradiction. When actualized, the contingent becomes a ' necessary existent due to what is other than itself ' ( wajib al - wujud bi-ghayrihi ). Thus, contingency - in - itself is potential beingness that could eventually be actualized by an external cause other than itself. The metaphysical structures of necessity and contingency are different. Necessary being due to itself ( wajib al - wujud bi-dhatihi ) is true in itself, while the contingent being is ' false in itself ' and ' true due to something else other than itself '. The necessary is the source of its own being without borrowed existence. It is what always exists. The Necessary exists ' due - to - Its - Self ', and has no quiddity / essence ( mahiyya ) other than existence ( wujud ). Furthermore, It is ' One ' ( wahid ahad ) since there can not be more than one ' Necessary - Existent - due - to - Itself ' without differentia ( fasl ) to distinguish them from each other. Yet, to require differentia entails that they exist ' due - to - themselves ' as well as ' due to what is other than themselves ' ; and this is contradictory. However, if no differentia distinguishes them from each other, then there is no sense in which these ' Existents ' are not one and the same. Avicenna adds that the ' Necessary - Existent - due - to - Itself ' has no genus ( jins ), nor a definition ( hadd ), nor a counterpart ( nadd ), nor an opposite ( did ), and is detached ( bari ) from matter ( madda ), quality ( kayf ), quantity ( kam ), place ( ayn ), situation ( wad ), and time ( waqt ). Avicenna 's theology on metaphysical issues ( ilāhiyyāt ) has been criticized by some Islamic scholars, among them al - Ghazali, Ibn Taymiyya, and Ibn al - Qayyim. While discussing the views of the theists among the Greek philosophers, namely Socrates, Plato, and Aristotle in Al - Munqidh min ad - Dalal ( `` Deliverance from Error '' ), al - Ghazali noted that the Greek philosophers `` must be taxed with unbelief, as must their partisans among the Muslim philosophers, such as Ibn Sina and al - Farabi and their likes. '' He added that `` None, however, of the Muslim philosophers engaged so much in transmitting Aristotle 's lore as did the two men just mentioned. (... ) The sum of what we regard as the authentic philosophy of Aristotle, as transmitted by al - Farabi and Ibn Sina, can be reduced to three parts : a part which must be branded as unbelief ; a part which must be stigmatized as innovation ; and a part which need not be repudiated at all. Argument for God 's existence Main article : Proof of the Truthful Avicenna made an argument for the existence of God which would be known as the `` Proof of the Truthful '' ( Arabic : al - burhan al - siddiqin ). Avicenna argued that there must be a `` necessary existent '' ( Arabic : wajib al - wujud ), an entity that can not not exist and through a series of argument, he identified it with God of Islam. Present - day historian of philosophy Peter Adamson called this argument one of the most influential medieval arguments for God 's existence, and Avicenna 's biggest contribution to the history of philosophy. Al - Biruni correspondence Correspondence between Ibn Sina ( with his student Ahmad ibn ' Ali al - Ma'sumi ) and Al - Biruni has survived in which they debated Aristotelian natural philosophy and the Peripatetic school. Abu Rayhan began by asking Avicenna eighteen questions, ten of which were criticisms of Aristotle 's On the Heavens. Theology Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic. Avicenna 's views on Islamic theology ( and philosophy ) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century. Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets ( whom he viewed as `` inspired philosophers '' ), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas ; for example, the body 's afterlife. There are occasional brief hints and allusions in his longer works however that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion. He did not state this more clearly because of the political implications of such a theory, if prophecy could be questioned, and also because most of the time he was writing shorter works which concentrated on explaining his theories on philosophy and theology clearly, without digressing to consider epistemological matters which could only be properly considered by other philosophers. Later interpretations of Avicenna 's philosophy split into three different schools ; those ( such as al - Tusi ) who continued to apply his philosophy as a system to interpret later political events and scientific advances ; those ( such as al - Razi ) who considered Avicenna 's theological works in isolation from his wider philosophical concerns ; and those ( such as al - Ghazali ) who selectively used parts of his philosophy to support their own attempts to gain greater spiritual insights through a variety of mystical means. It was the theological interpretation championed by those such as al - Razi which eventually came to predominate in the madrasahs. Avicenna memorized the Quran by the age of ten, and as an adult, he wrote five treatises commenting on suras from the Quran. One of these texts included the Proof of Prophecies, in which he comments on several Quranic verses and holds the Quran in high esteem. Avicenna argued that the Islamic prophets should be considered higher than philosophers. Thought Experiments Main article : floating man While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous `` Floating Man '' -- literally falling man -- thought experiment to demonstrate human self - awareness and the substantiality and immateriality of the soul. Avicenna believed his `` Floating Man '' thought experiment demonstrated that the soul is a substance, and claimed humans can not doubt their own consciousness, even in a situation that prevents all sensory data input. The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self - consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance. The conceivability of this `` Floating Man '' indicates that the soul is perceived intellectually, which entails the soul 's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. Following is an English translation of the argument : One of us ( i.e. a human being ) should be imagined as having been created in a single stroke ; created perfect and complete but with his vision obscured so that he can not perceive external entities ; created falling through air or a void, in such a manner that he is not struck by the firmness of the air in any way that compels him to feel it, and with his limbs separated so that they do not come in contact with or touch each other. Then contemplate the following : can he be assured of the existence of himself ? He does not have any doubt in that his self exists, without thereby asserting that he has any exterior limbs, nor any internal organs, neither heart nor brain, nor any one of the exterior things at all ; but rather he can affirm the existence of himself, without thereby asserting there that this self has any extension in space. Even if it were possible for him in that state to imagine a hand or any other limb, he would not imagine it as being a part of his self, nor as a condition for the existence of that self ; for as you know that which is asserted is different from that which is not asserted, and that which is inferred is different from that which is not inferred. Therefore the self, the existence of which has been asserted, is a unique characteristic, in as much that it is not as such the same as the body or the limbs, which have not been ascertained. Thus that which is ascertained ( i.e. the self ), does have a way of being sure of the existence of the soul as something other than the body, even something non-bodily ; this he knows, this he should understand intuitively, if it is that he is ignorant of it and needs to be beaten with a stick ( to realize it ). -- Ibn Sina, Kitab Al - Shifa, On the Soul However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect. The first knowledge of the flying person would be `` I am, '' affirming his or her essence. That essence could not be the body, obviously, as the flying person has no sensation. Thus, the knowledge that `` I am '' is the core of a human being : the soul exists and is self - aware. Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. The body is unnecessary ; in relation to it, the soul is its perfection. In itself, the soul is an immaterial substance. The Canon of Medicine Main article : The Canon of Medicine 12th - century manuscript of the Canon, kept at the Azerbaijan National Academy of Sciences. Avicenna authored a five - volume medical encyclopedia : The Canon of Medicine ( Al - Qanun fi 't - Tibb ). It was used as the standard medical textbook in the Islamic world and Europe up to the 18th century. The Canon still plays an important role in Unani medicine. Liber Primus Naturalium Avicenna considered whether events like rare diseases or disorders have natural causes. He used the example of polydactyly to explain his perception that causal reasons exist for all medical events. This view of medical phenomena anticipated developments in the Enlightenment by seven centuries. The Book of Healing Main article : The Book of Healing This section should include only a brief summary of The Book of Healing. See Wikipedia : Summary style for information on how to properly incorporate it into this article 's main text. ( July 2016 ) Earth sciences Ibn Sīnā wrote on Earth sciences such as geology in The Book of Healing. While discussing the formation of mountains, he explained : Either they are the effects of upheavals of the crust of the earth, such as might occur during a violent earthquake, or they are the effect of water, which, cutting itself a new route, has denuded the valleys, the strata being of different kinds, some soft, some hard... It would require a long period of time for all such changes to be accomplished, during which the mountains themselves might be somewhat diminished in size. Philosophy of Science In the Al - Burhan ( On Demonstration ) section of The Book of Healing, Avicenna discussed the philosophy of science and described an early scientific method of inquiry. He discusses Aristotle 's Posterior Analytics and significantly diverged from it on several points. Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of `` How does one acquire the first principles of a science ? '' He asked how a scientist would arrive at `` the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises ? '' He explains that the ideal situation is when one grasps that a `` relation holds between the terms, which would allow for absolute, universal certainty ''. Avicenna then adds two further methods for arriving at the first principles : the ancient Aristotelian method of induction ( istiqra ), and the method of examination and experimentation ( tajriba ). Avicenna criticized Aristotelian induction, arguing that `` it does not lead to the absolute, universal, and certain premises that it purports to provide. '' In its place, he develops a `` method of experimentation as a means for scientific inquiry. '' Logic An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. Avicenna 's work was further developed by Najm al - Dīn al - Qazwīnī al - Kātibī and became the dominant system of Islamic logic until modern times. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction proposed by Aristotle, that a fact could not be both true and false at the same time and in the same sense of the terminology used. He stated, `` Anyone who denies the law of noncontradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned. '' Physics In mechanics, Ibn Sīnā, in The Book of Healing, developed a theory of motion, in which he made a distinction between the inclination ( tendency to motion ) and force of a projectile, and concluded that motion was a result of an inclination ( mayl ) transferred to the projectile by the thrower, and that projectile motion in a vacuum would not cease. He viewed inclination as a permanent force whose effect is dissipated by external forces such as air resistance. The theory of motion presented by Avicenna was probably influenced by the 6th - century Alexandrian scholar John Philoponus. Avicenna 's is a less sophisticated variant of the theory of impetus developed by Buridan in the 14th century. It is unclear if Buridan was influenced by Avicenna, or by Philoponus directly. In optics, Ibn Sina was among those who argued that light had a speed, observing that `` if the perception of light is due to the emission of some sort of particles by a luminous source, the speed of light must be finite. '' He also provided a wrong explanation of the rainbow phenomenon. Carl Benjamin Boyer described Avicenna 's ( `` Ibn Sīnā '' ) theory on the rainbow as follows : Independent observation had demonstrated to him that the bow is not formed in the dark cloud but rather in the very thin mist lying between the cloud and the sun or observer. The cloud, he thought, serves simply as the background of this thin substance, much as a quicksilver lining is placed upon the rear surface of the glass in a mirror. Ibn Sīnā would change the place not only of the bow, but also of the color formation, holding the iridescence to be merely a subjective sensation in the eye. In 1253, a Latin text entitled Speculum Tripartitum stated the following regarding Avicenna 's theory on heat : Avicenna says in his book of heaven and earth, that heat is generated from motion in external things. Psychology Avicenna 's legacy in classical psychology is primarily embodied in the Kitab al - nafs parts of his Kitab al - shifa ( The Book of Healing ) and Kitab al - najat ( The Book of Deliverance ). These were known in Latin under the title De Anima ( treatises `` on the soul '' ). Notably, Avicenna develops what is called the `` flying man '' argument in the Psychology of The Cure I. 1.7 as defense of the argument that the soul is without quantitative extension, which has an affinity with Descartes 's cogito argument ( or what phenomenology designates as a form of an `` epoche '' ). Avicenna 's psychology requires that connection between the body and soul be strong enough to ensure the soul 's individuation, but weak enough to allow for its immortality. Avicenna grounds his psychology on physiology, which means his account of the soul is one that deals almost entirely with the natural science of the body and its abilities of perception. Thus, the philosopher 's connection between the soul and body is explained almost entirely by his understanding of perception ; in this way, bodily perception interrelates with the immaterial human intellect. In sense perception, the perceiver senses the form of the object ; first, by perceiving features of the object by our external senses. This sensory information is supplied to the internal senses, which merge all the pieces into a whole, unified conscious experience. This process of perception and abstraction is the nexus of the soul and body, for the material body may only perceive material objects, while the immaterial soul may only receive the immaterial, universal forms. The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction, which takes place in the physical body. The soul completes the action of intellection by accepting forms that have been abstracted from matter. This process requires a concrete particular ( material ) to be abstracted into the universal intelligible ( immaterial ). The material and immaterial interact through the Active Intellect, which is a `` divine light '' containing the intelligible forms. The Active Intellect reveals the universals concealed in material objects much like the sun makes color available to our eyes. Other contributions Astronomy and astrology Avicenna wrote an attack on astrology titled Resāla fī ebṭāl aḥkām al - nojūm, in which he cited passages from the Quran to dispute the power of astrology to foretell the future. He believed that each planet had some influence on the earth, but argued against astrologers being able to determine the exact effects. Avicenna 's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or Al - Biruni. One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology. He criticized Aristotle 's view of the stars receiving their light from the Sun, stating that the stars are self - luminous, and believed that the planets are also self - luminous. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 1032, but Avicenna did not give the date of his observation, and modern scholars have questioned whether he could have observed the transit from his location at that time ; he may have mistaken a sunspot for Venus. He used his transit observation to help establish that Venus was, at least sometimes, below the Sun in Ptolemaic cosmology, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model. He also wrote the Summary of the Almagest, ( based on Ptolemy 's Almagest ), with an appended treatise `` to bring that which is stated in the Almagest and what is understood from Natural Science into conformity ''. For example, Avicenna considers the motion of the solar apogee, which Ptolemy had taken to be fixed. Chemistry Ibn Sīnā invented steam distillation and used it to produce essential oils such as rose essence, forming the foundation of what later became aromatherapy. Unlike, for example, al - Razi, Ibn Sīnā explicitly disputed the theory of the transmutation of substances commonly believed by alchemists : Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change. Four works on alchemy attributed to Avicenna were translated into Latin as : Liber Aboali Abincine de Anima in arte Alchemiae Declaratio Lapis physici Avicennae filio sui Aboali Avicennae de congelatione et conglutinatione lapidum Avicennae ad Hasan Regem epistola de Re recta Liber Aboali Abincine de Anima in arte Alchemiae was the most influential, having influenced later medieval chemists and alchemists such as Vincent of Beauvais. However Anawati argues ( following Ruska ) that the de Anima is a fake by a Spanish author. Similarly the Declaratio is believed not to be actually by Avicenna. The third work ( The Book of Minerals ) is agreed to be Avicenna 's writing, adapted from the Kitab al - Shifa ( Book of the Remedy ). Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir. The epistola de Re recta is somewhat less sceptical of alchemy ; Anawati argues that it is by Avicenna, but written earlier in his career when he had not yet firmly decided that transmutation was impossible. Poetry Almost half of Ibn Sīnā 's works are versified. His poems appear in both Arabic and Persian. As an example, Edward Granville Browne claims that the following Persian verses are incorrectly attributed to Omar Khayyám, and were originally written by Ibn Sīnā : از قعر گل سیاه تا اوج زحل کردم همه مشکلات گیتی را حل بیرون جستم زقید هر مکر و حیل هر بند گشاده شد مگر بند اجل ‎ From the depth of the black earth up to Saturn 's apogee, All the problems of the universe have been solved by me. I have escaped from the coils of snares and deceits ; I have unraveled all knots except the knot of Death. Legacy Middle Ages and Renaissance Inside view of the Avicenna Mausoleum, designed by Hooshang Seyhoun in 1945 -- 1950 As early as the 13th century when Dante Alighieri depicted him in Limbo alongside the virtuous non-Christian thinkers in his Divine Comedy such as Virgil, Averroes, Homer, Horace, Ovid, Lucan, Socrates, Plato, and Saladin, Avicenna has been recognized by both East and West, as one of the great figures in intellectual history. George Sarton, the author of The History of Science, described Ibn Sīnā as `` one of the greatest thinkers and medical scholars in history '' and called him `` the most famous scientist of Islam and one of the most famous of all races, places, and times. '' He was one of the Islamic world 's leading writers in the field of medicine. Along with Rhazes, Abulcasis, Ibn al - Nafis, and al - Ibadi, Ibn Sīnā is considered an important compiler of early Muslim medicine. He is remembered in the Western history of medicine as a major historical figure who made important contributions to medicine and the European Renaissance. His medical texts were unusual in that where controversy existed between Galen and Aristotle 's views on medical matters ( such as anatomy ), he preferred to side with Aristotle, where necessary updating Aristotle 's position to take into account post-Aristotelian advances in anatomical knowledge. Aristotle 's dominant intellectual influence among medieval European scholars meant that Avicenna 's linking of Galen 's medical writings with Aristotle 's philosophical writings in the Canon of Medicine ( along with its comprehensive and logical organisation of knowledge ) significantly increased Avicenna 's importance in medieval Europe in comparison to other Islamic writers on medicine. His influence following translation of the Canon was such that from the early fourteenth to the mid-sixteenth centuries he was ranked with Hippocrates and Galen as one of the acknowledged authorities, princeps medicorum ( `` prince of physicians '' ). Modern Reception In present - day Iran, Afghanistan and Tajikistan, he is considered a national icon, and is often regarded as among the greatest Persians. A monument was erected outside the Bukhara museum. The Avicenna Mausoleum and Museum in Hamadan was built in 1952. Bu - Ali Sina University in Hamadan ( Iran ), the biotechnology Avicenna Research Institute in Tehran ( Iran ), the ibn Sīnā Tajik State Medical University in Dushanbe, Ibn Sina Academy of Medieval Medicine and Sciences at Aligarh, India, Avicenna School in Karachi and Avicenna Medical College in Lahore, Pakistan Ibne Sina Balkh Medical School in his native province of Balkh in Afghanistan, Ibni Sina Faculty Of Medicine of Ankara University Ankara, Turkey, the main classroom building ( the Avicenna Building ) of the Sharif University of Technology, and Ibn Sina Integrated School in Marawi City ( Philippines ) are all named in his honour. His portrait hangs in the Hall of the Avicenna Faculty of Medicine in the University of Paris. There is a crater on the Moon named Avicenna and a mangrove genus Avicennia. A monument to Avicenna in Qakh ( city ), Azerbaijan In 1980, the Soviet Union, which then ruled his birthplace Bukhara, celebrated the thousandth anniversary of Avicenna 's birth by circulating various commemorative stamps with artistic illustrations, and by erecting a bust of Avicenna based on anthropological research by Soviet scholars. Near his birthplace in Qishlak Afshona, some 25 km ( 16 mi ) north of Bukhara, a training college for medical staff has been named for him. On the grounds is a museum dedicated to his life, times and work. Image of Avicenna on the Tajikistani somoni The Avicenna Prize, established in 2003, is awarded every two years by UNESCO and rewards individuals and groups for their achievements in the field of ethics in science. The aim of the award is to promote ethical reflection on issues raised by advances in science and technology, and to raise global awareness of the importance of ethics in science. The Avicenna Directories ( 2008 -- 15 ; now the World Directory of Medical Schools ) list universities and schools where doctors, public health practitioners, pharmacists and others, are educated. The original project team stated `` Why Avicenna ? Avicenna... was... noted for his synthesis of knowledge from both east and west. He has had a lasting influence on the development of medicine and health sciences. The use of Avicenna 's name symbolises the worldwide partnership that is needed for the promotion of health services of high quality. '' The statue of Avicenna in United Nations Office in Vienna as a part of the Persian Scholars Pavilion donated by Iran In June 2009 Iran donated a `` Persian Scholars Pavilion '' to United Nations Office in Vienna which is placed in the central Memorial Plaza of the Vienna International Center. The `` Persian Scholars Pavilion '' at United Nations in Vienna, Austria is featuring the statues of four prominent Iranian figures. Highlighting the Iranian architectural features, the pavilion is adorned with Persian art forms and includes the statues of renowned Iranian scientists Avicenna, Al - Biruni, Zakariya Razi ( Rhazes ) and Omar Khayyam. The 1982 Soviet film Youth of Genius ( Russian : Юность гения, translit. Yunost geniya ) by Elyor Ishmukhamedov ( ru ) recounts Avicenna 's younger years. The film is set in Bukhara at the turn of the millennium. In Louis L'Amour 's 1985 historical novel The Walking Drum, Kerbouchard studies and discusses Avicenna 's The Canon of Medicine. In his book The Physician ( 1988 ) Noah Gordon tells the story of a young English medical apprentice who disguises himself as a Jew to travel from England to Persia and learn from Avicenna, the great master of his time. The novel was adapted into a feature film, The Physician, in 2013. Avicenna was played by Ben Kingsley. Arabic works The treatises of Ibn Sīnā influenced later Muslim thinkers in many areas including theology, philology, mathematics, astronomy, physics, and music. His works numbered almost 450 volumes on a wide range of subjects, of which around 240 have survived. In particular, 150 volumes of his surviving works concentrate on philosophy and 40 of them concentrate on medicine. His most famous works are The Book of Healing, and The Canon of Medicine. Ibn Sīnā wrote at least one treatise on alchemy, but several others have been falsely attributed to him. His Logic, Metaphysics, Physics, and De Caelo, are treatises giving a synoptic view of Aristotelian doctrine, though Metaphysics demonstrates a significant departure from the brand of Neoplatonism known as Aristotelianism in Ibn Sīnā 's world ; Arabic philosophers have hinted at the idea that Ibn Sīnā was attempting to `` re-Aristotelianise '' Muslim philosophy in its entirety, unlike his predecessors, who accepted the conflation of Platonic, Aristotelian, Neo - and Middle - Platonic works transmitted into the Muslim world. The Logic and Metaphysics have been extensively reprinted, the latter, e.g., at Venice in 1493, 1495, and 1546. Some of his shorter essays on medicine, logic, etc., take a poetical form ( the poem on logic was published by Schmoelders in 1836 ). Two encyclopaedic treatises, dealing with philosophy, are often mentioned. The larger, Al - Shifa ' ( Sanatio ), exists nearly complete in manuscript in the Bodleian Library and elsewhere ; part of it on the De Anima appeared at Pavia ( 1490 ) as the Liber Sextus Naturalium, and the long account of Ibn Sina 's philosophy given by Muhammad al - Shahrastani seems to be mainly an analysis, and in many places a reproduction, of the Al - Shifa '. A shorter form of the work is known as the An - najat ( Liberatio ). The Latin editions of part of these works have been modified by the corrections which the monastic editors confess that they applied. There is also a حكمت مشرقيه ‎ ( hikmat - al - mashriqqiyya, in Latin Philosophia Orientalis ), mentioned by Roger Bacon, the majority of which is lost in antiquity, which according to Averroes was pantheistic in tone. List of works Avicenna 's works include : Sirat al - shaykh al - ra'is ( The Life of Ibn Sina ), ed. and trans. WE. Gohlman, Albany, NY : State University of New York Press, 1974. ( The only critical edition of Ibn Sina 's autobiography, supplemented with material from a biography by his student Abu ' Ubayd al - Juzjani. A more recent translation of the Autobiography appears in D. Gutas, Avicenna and the Aristotelian Tradition : Introduction to Reading Avicenna 's Philosophical Works, Leiden : Brill, 1988 ; second edition 2014. ) Al - isharat wa al - tanbihat ( Remarks and Admonitions ), ed. S. Dunya, Cairo, 1960 ; parts translated by S.C. Inati, Remarks and Admonitions, Part One : Logic, Toronto, Ont. : Pontifical Institute for Mediaeval Studies, 1984, and Ibn Sina and Mysticism, Remarks and Admonitions : Part 4, London : Kegan Paul International, 1996. Al - Qanun fi'l - tibb ( The Canon of Medicine ), ed. I. a-Qashsh, Cairo, 1987. ( Encyclopedia of medicine. ) manuscript, Latin translation, Flores Avicenne, Michael de Capella, 1508, Modern text. Ahmed Shawkat Al - Shatti, Jibran Jabbur. Risalah fi sirr al - qadar ( Essay on the Secret of Destiny ), trans. G. Hourani in Reason and Tradition in Islamic Ethics, Cambridge : Cambridge University Press, 1985. Danishnama - i ' ala'i ( The Book of Scientific Knowledge ), ed. and trans. P. Morewedge, The Metaphysics of Avicenna, London : Routledge and Kegan Paul, 1973. Kitab al - Shifa ' ( The Book of Healing ). ( Ibn Sina 's major work on philosophy. He probably began to compose al - Shifa ' in 1014, and completed it in 1020. ) Critical editions of the Arabic text have been published in Cairo, 1952 -- 83, originally under the supervision of I. Madkour. Kitab al - Najat ( The Book of Salvation ), trans. F. Rahman, Avicenna 's Psychology : An English Translation of Kitab al - Najat, Book II, Chapter VI with Historical - philosophical Notes and Textual Improvements on the Cairo Edition, Oxford : Oxford University Press, 1952. ( The psychology of al - Shifa '. ) Hayy ibn Yaqdhan a Persian myth. A novel called Hayy ibn Yaqdhan, based on Avicenna 's story, was later written by Ibn Tufail ( Abubacer ) in the 12th century and translated into Latin and English as Philosophus Autodidactus in the 17th and 18th centuries respectively. In the 13th century, Ibn al - Nafis wrote his own novel Fadil ibn Natiq, known as Theologus Autodidactus in the West, as a critical response to Hayy ibn Yaqdhan. Persian works Avicenna 's most important Persian work is the Danishnama - i ' Alai ( دانشنامه علائی, `` the Book of Knowledge for ( Prince ) ' Ala ad - Daulah '' ). Avicenna created new scientific vocabulary that had not previously existed in Persian. The Danishnama covers such topics as logic, metaphysics, music theory and other sciences of his time. It has been translated into English by Parwiz Morewedge in 1977. The book is also important in respect to Persian scientific works. Andar Danesh - e Rag ( اندر دانش رگ, `` On the Science of the Pulse '' ) contains nine chapters on the science of the pulse and is a condensed synopsis. Persian poetry from Ibn Sina is recorded in various manuscripts and later anthologies such as Nozhat al - Majales. See also Philosophy portal Al - Qumri Abdol Hamid Khosro Shahi Ibn Sina Peak -- named after the Scientist Mumijo Philosophy Eastern philosophy Iranian philosophy Islamic philosophy Contemporary Islamic philosophy Science in medieval Islam List of Muslim scientists Sufi philosophy Science and technology in Iran Ancient Iranian Medicine List of Iranian scientists and scholars References Jump up ^ In Bukhara ( 19 years ) then Gurgānj, Khwārazm ( 13 years ). Jump up ^ In Gorgān, 1012 -- 14. Jump up ^ In Ray ( 1 year ), Hamadān ( 9 years ) and Isfahān ( 13 years ). `` D. Gutas, 1987, Avicenna ii. Biography, Encyclopædia Iranica ''. Iranicaonline.org. Retrieved 2012 - 01 - 07. Jump up ^ `` Avicenna and the Visionary Recital ''. Princeton University Press. Retrieved 2018 - 08 - 12. In this work a distinguished scholar of Islamic religion examines the mysticism and psychological thought of the great eleventh - century Persian philosopher and physician Avicenna ( Ibn Sina ), author of over a hundred works on theology, logic, medicine, and mathematics. Jump up ^ Daly, Jonathan ( 2013 - 12 - 19 ). The Rise of Western Power : A Comparative History of Western Civilization. A&C Black. p. 18. ISBN 978 - 1441118516. Jump up ^ `` Avicenna Persian philosopher and scientist '', Encyclopedia Britannica, retrieved 2018 - 08 - 04 Jump up ^ * Bennison, Amira K. ( 2009 ). The great caliphs : the golden age of the ' Abbasid Empire. New Haven : Yale University Press. p. 195. ISBN 978 - 0300152272. Avicenna was a Persian whose father served the Samanids of Khurasan and Transoxania as the administrator of a rural district outside Bukhara. Paul Strathern ( 2005 ). A brief history of medicine : from Hippocrates to gene therapy. Running Press. p. 58. ISBN 978 - 0786715251... Brian Duignan ( 2010 ). Medieval Philosophy. The Rosen Publishing Group. p. 89. ISBN 978 - 1615302444... Michael Kort ( 2004 ). Central Asian republics. Infobase Publishing. p. 24. ISBN 978 - 0816050741. `` He was born in 370 / 980 in Afshana, his mother 's home, near Bukhara. His native language was Persian '' ( from `` Ibn Sina ( '' Avicenna `` ) '', Encyclopedia of Islam, Brill, second edition ( 2009 ). Accessed via Brill Online at www.encislam.brill.nl ). `` Avicenna was the greatest of all Persian thinkers ; as physician and metaphysician... '' ( excerpt from A.J. Arberry, Avicenna on Theology, KAZI PUBN INC, 1995 ). `` Whereas the name of Avicenna ( Ibn Sina, died 1037 ) is generally listed as chronologically first among noteworthy Iranian philosophers, recent evidence has revealed previous existence of Ismaili philosophical systems with a structure no less complete than of Avicenna '' ( from p. 74 of Henry Corbin, The Voyage and the messenger : Iran and philosophy, North Atlantic Books, 1998. Jump up ^ Keyhani, Ali ; Torkaman, Samira ( 2017 - 12 - 28 ). Ibn Sina ( 1st ed. ). CreateSpace Independent Publishing Platform. ISBN 9781984296412. Ibn Sina is called the father of modern medicine for establishing a clinical practice. Jump up ^ Saffari, Mohsen ; Pakpour, Amir ( 2012 - 12 - 01 ). `` Avicenna 's Canon of Medicine : A Look at Health, Public Health, and Environmental Sanitation ''. Archives of Iranian medicine. 15 : 785 -- 9. Avicenna was a well - known Persian and a Muslim scientist1 who was considered to be the father of early modern medicine. Jump up ^ Colgan, Richard ( 2009 - 09 - 19 ). Advice to the Young Physician : On the Art of Medicine. Springer Science & Business Media. p. 33. ISBN 9781441910349. Avicenna is known as the father of early modern medicine. ^ Jump up to : O'Connor, John J. ; Robertson, Edmund F., `` Avicenna '', MacTutor History of Mathematics archive, University of St Andrews. Jump up ^ Nasr, Seyyed Hossein ( 2007 ). `` Avicenna ''. Encyclopædia Britannica Online. Archived from the original on 31 October 2007. Retrieved 2007 - 11 - 05. Jump up ^ Edwin Clarke, Charles Donald O'Malley ( 1996 ), The human brain and spinal cord : a historical study illustrated by writings from antiquity to the twentieth century, Norman Publishing, p. 20 ( ISBN 0930405250 ). Jump up ^ Iris Bruijn ( 2009 ), Ship 's Surgeons of the Dutch East India Company : Commerce and the progress of medicine in the eighteenth century, Amsterdam University Press, p. 26 ( ISBN 9087280513 ). Jump up ^ `` Avicenna 980 -- 1037 ''. Hcs.osu.edu. Archived from the original on October 7, 2008. Retrieved 2010 - 01 - 19. Jump up ^ e.g. at the universities of Montpellier and Leuven ( see `` Medicine : an exhibition of books relating to medicine and surgery from the collection formed by J.K. Lilly ''. Indiana.edu. Archived from the original on 14 December 2009. Retrieved 2010 - 01 - 19. ). Jump up ^ Cibeles Jolivette Gonzalez. `` Avicenna 's Canon Of Medicine '' -- via Internet Archive. Jump up ^ `` Avicenna '', in Encyclopædia Iranica, Online Version 2006 ``. Iranica.com. Retrieved 2010 - 01 - 19. Jump up ^ Byrne, Joseph Patrick ( 2012 ), `` Avicenna '', Encyclopedia of the Black Death, Vol. I, Santa Barbara, CA : ABC - CLIO, ISBN 978 - 1598842531. Jump up ^ Van Gelder, Geert Jan, ed. ( 2013 ), `` Introduction '', Classical Arabic Literature, Library of Arabic Literature, New York : New York University Press, p. xxii, ISBN 978 - 0814771204. Jump up ^ ( Goichon 1999 ) Jump up ^ `` Major periods of Muslim education and learning ''. Encyclopædia Britannica Online. 2007. Archived from the original on 12 December 2007. Retrieved 2007 - 12 - 16. Jump up ^ Afary, Janet ( 2007 ). `` Iran ''. Encyclopædia Britannica Online. Retrieved 2007 - 12 - 16. Jump up ^ `` Avicenna '' Encyclopædia Britannica, Concise Online Version, 2006 ( ( 1 ) ) ; D. Gutas, `` Avicenna '', in Encyclopædia Iranica, Online Version 2006, ( LINK ) ; Avicenna in ( Encyclopedia of Islam : © 1999 Koninklijke Brill NV, Leiden, The Netherlands ) ^ Jump up to : Corbin, Henry ( 1993 ) ( First published French 1964 ) ). History of Islamic Philosophy, Translated by Liadain Sherrard, Philip Sherrard. London : Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. pp. 167 -- 175. ISBN 978 - 0710304162. OCLC 22109949. ^ Jump up to : Aisha Khan ( 2006 ). Avicenna ( Ibn Sina ) : Muslim physician and philosopher of the eleventh century. The Rosen Publishing Group. p. 38. ISBN 978 - 1404205093. Jump up ^ Khorasani, Sharaf Addin Sharaf, Islamic Great Encyclopedia. p1. 1367 solar ^ Jump up to : `` The Canon of Medicine ( work by Avicenna ) ''. Encyclopædia Britannica. 2008. Archived from the original on 28 May 2008. Retrieved 2008 - 06 - 11. Jump up ^ Khorasani Sharaf, Islamic Great Encyclopedia, vol. 1. p. 1 1367 solar Jump up ^ Chisholm 1911. Jump up ^ Jorge J.E. Gracia and Timothy B. Noone ( 2003 ), A Companion to Philosophy in the Middle Ages, p. 196, Blackwell Publishing, ISBN 0631216731. Jump up ^ Sharaf Khorasani, Islamic Great encyclopedia, vol. 1. p. 1 1367 solar ^ Jump up to : One or more of the preceding sentences incorporates text from a publication now in the public domain : Chisholm, Hugh, ed. ( 1911 ). `` Avicenna ''. Encyclopædia Britannica. 3 ( 11th ed. ). Cambridge University Press. pp. 62 -- 63. ^ Jump up to : Janssens, Jules L. ( 1991 ). An annotated bibliography on Ibn Sînâ ( 1970 -- 1989 ) : including Arabic and Persian publications and Turkish and Russian references. Leuven University Press. pp. 89 -- 90. ISBN 978 - 9061864769. excerpt : ``... ( Dimitri Gutas 's Avicenna 's maḏhab convincingly demonstrates that I.S. was a sunnî - Ḥanafî. '' ( 2 ) Jump up ^ Seyyed Hossein Nasr, An introduction to Islamic cosmological doctrines, Published by State University of New York press, ISBN 0791415155 p. 183 Jump up ^ Sharaf Khorasani, Islamic Great encyclopedia, vol. 1. p. 3 1367 solar Jump up ^ Aisha Khan ( 2006 - 01 - 15 ). Avicenna ( Ibn Sina ) : Muslim Physician And Philosopher of the Eleventh Century. The Rosen Publishing Group. p. 85. ISBN 978 - 1404205093. ^ Jump up to : Osler, William ( 2004 ). The Evolution Of Modern Medicine. Kessinger Publishing. p. 72. ISBN 978 - 1419161537. Jump up ^ Nahyan A.G. Fancy ( 2006 ), pp. 80 -- 81, `` Pulmonary Transit and Bodily Resurrection : The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al - Nafīs ( d. 1288 ) '', Electronic Theses and Dissertations, University of Notre Dame Jump up ^ c.f.e.g. Henry Corbin, History of Islamic Philosophy, Routledge, 2014, p. 174. Henry Corbin, Avicenna and the Visionary Recital, Princeton University Press, 2014, p. 103. ^ Jump up to : `` The Internet Encyclopedia of Philosophy, Avicenna ( Ibn Sina ) ( c. 980 -- 1037 ) ''. Iep.utm.edu. 2006 - 01 - 06. Retrieved 2010 - 01 - 19. Jump up ^ `` Islam ''. Encyclopædia Britannica Online. 2007. Archived from the original on 22 December 2007. Retrieved 2007 - 11 - 27. Jump up ^ Avicenna, Kitab al - shifa ', Metaphysics II, ( eds. ) G.C. Anawati, Ibrahim Madkour, Sa'id Zayed ( Cairo, 1975 ), p. 36 Jump up ^ Nader El - Bizri, `` Avicenna and Essentialism, '' Review of Metaphysics, Vol. 54 ( 2001 ), pp. 753 -- 778 Jump up ^ Avicenna, Metaphysica of Avicenna, trans. Parviz Morewedge ( New York, 1973 ), p. 43. ^ Jump up to : Nader El - Bizri, The Phenomenological Quest between Avicenna and Heidegger ( Binghamton, N.Y. : Global Publications SUNY, 2000 ) Jump up ^ Avicenna, Kitab al - Hidaya, ed. Muhammad ' Abdu ( Cairo, 1874 ), pp. 262 -- 263 Jump up ^ Salem Mashran, al - Janib al - ilahi ' ind Ibn Sina ( Damascus, 1992 ), p. 99 Jump up ^ Nader El - Bizri, `` Being and Necessity : A Phenomenological Investigation of Avicenna 's Metaphysics and Cosmology, '' in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna - Teresa Tymieniecka ( Dordrecht : Kluwer Academic Publishers, 2006 ), pp. 243 -- 261 Jump up ^ Ibn al - Qayyim, Eghaathat al - Lahfaan, Published : Al Ashqar University ( 2003 ) Printed by International Islamic Publishing House : Riyadh. Jump up ^ Ibn Muḥammad al - Ghazālī, Abū Ḥāmid Muḥammad ( 1980 ). al - Munqidh min al - Dalal ( PDF ). Boston : American University of Beirut. p. 10. Archived from the original ( PDF ) on 2016 - 03 - 04. ^ Jump up to : Adamson, Peter ( 2013 - 07 - 04 ). `` From the necessary existent to God ''. In Adamson, Peter. Interpreting Avicenna : Critical Essays. Cambridge University Press. p. 170. ISBN 978 - 0521190732. Jump up ^ Adamson, Peter ( 2013 - 07 - 04 ). `` From the necessary existent to God ''. In Adamson, Peter. Interpreting Avicenna : Critical Essays. Cambridge University Press. p. 171. ISBN 978 - 0521190732. Jump up ^ Rafik Berjak and Muzaffar Iqbal, `` Ibn Sina -- Al - Biruni correspondence '', Islam & Science, June 2003. Jump up ^ Lenn Evan Goodman ( 2003 ), Islamic Humanism, pp. 8 -- 9, Oxford University Press, ISBN 0195135806. Jump up ^ James W. Morris ( 1992 ), `` The Philosopher - Prophet in Avicenna 's Political Philosophy '', in C. Butterworth ( ed. ), The Political Aspects of Islamic Philosophy, ISBN 978 - 0932885074, Chapter 4, Cambridge Harvard University Press, pp. 152 -- 198 ( p. 156 ). Jump up ^ James W. Morris ( 1992 ), `` The Philosopher - Prophet in Avicenna 's Political Philosophy '', in C. Butterworth ( ed. ), The Political Aspects of Islamic Philosophy, Chapter 4, Cambridge Harvard University Press, pp. 152 -- 198 ( pp. 160 -- 161 ). Jump up ^ James W. Morris ( 1992 ), `` The Philosopher - Prophet in Avicenna 's Political Philosophy '', in C. Butterworth ( ed. ), The Political Aspects of Islamic Philosophy, Chapter 4, Cambridge Harvard University Press, pp. 152 -- 198 ( pp. 156 -- 158 ). Jump up ^ Jules Janssens ( 2004 ), `` Avicenna and the Qur'an : A Survey of his Qur'anic commentaries '', MIDEO 25, p. 177 -- 192. Jump up ^ See a discussion of this in connection with an analytic take on the philosophy of mind in : Nader El - Bizri, ' Avicenna and the Problem of Consciousness ', in Consciousness and the Great Philosophers, eds. S. Leach and J. Tartaglia ( London : Routledge, 2016 ), 45 -- 53 Jump up ^ Ibn Sina, الفن السادس من الطبيعيات من كتاب الشفاء القسم الأول ( Beirut, Lebanon. : M.A.J.D Enterprise Universitaire d'Etude et de Publication S.A.R.L ) يجب أن يتوهم الواحد منا كأنه خلق دفعةً وخلق كاملاً لكنه حجب بصره عن مشاهدة الخارجات وخلق يهوى في هواء أو خلاء هوياً لا يصدمه فيه قوام الهواء صدماً ما يحوج إلى أن يحس وفرق بين أعضائه فلم تتلاق ولم تتماس ثم يتأمل هل أنه يثبت وجود ذاته ولا يشكك في إثباته لذاته موجوداً ولا يثبت مع ذلك طرفاً من أعضائه ولا باطناً من أحشائه ولا قلباً ولا دماغاً ولا شيئاً من الأشياء من خارج بل كان يثبت ذاته ولا يثبت لها طولاً ولا عرضاً ولا عمقاً ولو أنه أمكنه في تلك الحالة أن يتخيل يداً أو عضواً آخر لم يتخيله جزء من ذاته ولا شرطاً في ذاته وأنت تعلم أن المثبت غير الذي لم يثبت والمقربه غير الذي لم يقربه فإذن للذات التي أثبت وجودها خاصية على أنها هو بعينه غير جسمه وأعضائه التي لم تثبت فإذن المثبت له سبيل إلى أن يثبته على وجود النفس شيئاً غير الجسم بل غير جسم وأنه عارف به مستشعر له وإن كان ذاهلاً عنه يحتاج إلى أن يقرع عصاه. -- Ibn Sina, Kitab Al - Shifa, On the Soul Jump up ^ Hasse, Dag Nikolaus ( 2000 ). Avicenna 's De Anima in the Latin West. London : Warburg Institute. p. 81. ^ Jump up to : Nader El - Bizri, The Phenomenological Quest between Avicenna and Heidegger ( Binghamton, NY : Global Publications SUNY, 2000 ), pp. 149 -- 171. ^ Jump up to : Nader El - Bizri, `` Avicenna 's De Anima between Aristotle and Husserl, '' in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna - Teresa Tymieniecka ( Dordrecht : Kluwer Academic Publishers, 2003 ), pp. 67 -- 89. Jump up ^ Nasr, Seyyed Hossein ; Oliver Leaman ( 1996 ). History of Islamic philosophy. Routledge. pp. 315, 1022 -- 1023. ISBN 978 - 0415056670. Jump up ^ Hasse, Dag Nikolaus ( 2000 ). Avicenna 's De Anima in the Latin West. London : Warburg Institute. p. 92. Jump up ^ McGinnis, Jon ( 2010 ). Avicenna. Oxford : Oxford University Press. p. 227. ISBN 978 - 0195331479. Jump up ^ A.C. Brown, Jonathan ( 2014 ). Misquoting Muhammad : The Challenge and Choices of Interpreting the Prophet 's Legacy. Oneworld Publications. p. 12. ISBN 978 - 1780744209. Jump up ^ Indian Studies on Ibn Sina 's Works by Hakim Syed Zillur Rahman, Avicenna ( Scientific and Practical International Journal of Ibn Sino International Foundation, Tashkent / Uzbekistan. 1 -- 2 ; 2003 : 40 -- 42 Jump up ^ Avicenna Latinus. 1992. Liber Primus Naturalium : Tractatus Primus, De Causis et Principiis Naturalium. Leiden ( The Netherlands ) : E.J. Brill. Jump up ^ Axel Lange and Gerd B. Müller. Polydactyly in Development, Inheritance, and Evolution. The Quarterly Review of Biology Vol. 92, No. 1, Mar. 2017, pp. 1 -- 38. doi : 10.1086 / 690841. ^ Jump up to : Stephen Toulmin and June Goodfield ( 1965 ), The Ancestry of Science : The Discovery of Time, p. 64, University of Chicago Press ( cf. The Contribution of Ibn Sina to the development of Earth sciences ) Jump up ^ McGinnis, Jon ( July 2003 ). `` Scientific Methodologies in Medieval Islam ''. Journal of the History of Philosophy. 41 ( 3 ) : 307 -- 327. doi : 10.1353 / hph. 2003.0033. Jump up ^ History of logic : Arabic logic, Encyclopædia Britannica. Jump up ^ Peter Øhrstrøm ; Per Hasle ( 1995 ). Temporal Logic : From Ancient Ideas to Artificial Intelligence. Springer. p. 72. Jump up ^ Tony Street ( 2000 ), `` Toward a History of Syllogistic After Avicenna : Notes on Rescher 's Studies on Arabic Modal Logic '', Journal of Islamic Studies, 11 ( 2 ) : 209 -- 228, doi : 10.1093 / jis / 11.2. 209 Jump up ^ Street, Tony ( 2005 - 01 - 01 ). `` Logic ''. In Peter Adamson & Richard C. Taylor. The Cambridge Companion to Arabic Philosophy. Cambridge University Press. pp. 247 -- 265. ISBN 978 - 0521520690. Jump up ^ Richard F. Washell ( 1973 ), `` Logic, Language, and Albert the Great '', Journal of the History of Ideas 34 ( 3 ), pp. 445 -- 450 ( 445 ). Jump up ^ Kneale p. 229 Jump up ^ Kneale : p. 266 ; Ockham : Summa Logicae i. 14 ; Avicenna : Avicennae Opera Venice 1508 f87rb Jump up ^ Avicenna, Metaphysics, I ; commenting on Aristotle, Topics I. 11.105 a4 -- 5 Jump up ^ Fernando Espinoza ( 2005 ). `` An analysis of the historical development of ideas about motion and its implications for teaching '', Physics Education 40 ( 2 ), p. 141. Jump up ^ A. Sayili ( 1987 ), `` Ibn Sīnā and Buridan on the Motion of the Projectile '', Annals of the New York Academy of Sciences 500 ( 1 ), pp. 477 -- 482 : `` It was a permanent force whose effect got dissipated only as a result of external agents such as air resistance. He is apparently the first to conceive such a permanent type of impressed virtue for non-natural motion. '' Jump up ^ Jack Zupko, `` John Buridan '' in Stanford Encyclopedia of Philosophy, 2014 ( fn. 48 ) `` We do not know precisely where Buridan got the idea of impetus, but a less sophisticated notion of impressed forced can be found in Avicenna 's doctrine of mayl ( inclination ). In this he was possibly influenced by Philoponus, who was developing the Stoic notion of hormé ( impulse ). For discussion, see Zupko ( 1997 ) ( ' What Is the Science of the Soul ? A Case Study in the Evolution of Late Medieval Natural Philosophy, ' Synthese, 110 ( 2 ) : 297 -- 334 ). '' Jump up ^ George Sarton, Introduction to the History of Science, Vol. 1, p. 710. Jump up ^ Carl Benjamin Boyer ( 1954 ). `` Robert Grosseteste on the Rainbow '', Osiris 11, pp. 247 -- 258 ( 248 ). Jump up ^ Gutman, Oliver ( 1997 ). `` On the Fringes of the Corpus Aristotelicum : the Pseudo-Avicenna Liber Celi Et Mundi ''. Early Science and Medicine. 2 ( 2 ) : 109 -- 128. doi : 10.1163 / 157338297X00087. Jump up ^ Avicenna ( 1952 ). F. Rahman, ed. Avicenna 's Psychology. An English translation of Kitāb al - Najāt, Book II, Chapter VI, with Historico - Philosophical Notes and Textual Improvements on the Cairo edition. London : Oxford University Press, Geoffrey Cumberlege. p. 41. Jump up ^ Avicenna ( 1952 ). F. Rahman, ed. Avicenna 's Psychology. An English translation of Kitāb al - Najāt, Book II, Chapter VI, with Historico - Philosophical Notes and Textual Improvements on the Cairo edition. London : Oxford University Press, Geoffrey Cumberlege. pp. 68 -- 69. Jump up ^ George Saliba ( 1994 ), A History of Arabic Astronomy : Planetary Theories During the Golden Age of Islam, pp. 60, 67 -- 69. New York University Press, ISBN 0814780237. Jump up ^ Saliba, George ( 2011 ). `` Avicenna ''. Encyclopædia Iranica, Online Edition. ^ Jump up to : Sally P. Ragep ( 2007 ). Thomas Hockey, ed. Ibn Sīnā : Abū ʿAlī al ‐ Ḥusayn ibn ʿAbdallāh ibn Sīnā. The Biographical Encyclopedia of Astronomers. Springer Science + Business Media. pp. 570 -- 572. Jump up ^ Ariew, Roger ( March 1987 ). `` The phases of venus before 1610 ''. Studies in History and Philosophy of Science Part A. 18 ( 1 ) : 81 -- 92. doi : 10.1016 / 0039 - 3681 ( 87 ) 90012 - 4. Jump up ^ Goldstein, Bernard R. ( 1969 ). `` Some Medieval Reports of Venus and Mercury Transits ''. Centaurus. 14 ( 1 ) : 49 -- 59. Bibcode : 1969Cent... 14... 49G. doi : 10.1111 / j. 1600 - 0498.1969. tb00135. x. Jump up ^ Goldstein, Bernard R. ( March 1972 ). `` Theory and Observation in Medieval Astronomy ''. Isis. 63 ( 1 ) : 39 -- 47 ( 44 ). doi : 10.1086 / 350839. Jump up ^ Marlene Ericksen ( 2000 ). Healing with Aromatherapy, p. 9. McGraw - Hill Professional. ISBN 0658003828. Jump up ^ Robert Briffault ( 1938 ). The Making of Humanity, p. 196 -- 197. ^ Jump up to : Georges C. Anawati ( 1996 ), `` Arabic alchemy '', in Roshdi Rashed, ed., Encyclopedia of the History of Arabic Science, Vol. 3, pp. 853 -- 885 ( 875 ). Routledge, London and New York. Jump up ^ Leicester, Henry Marshall ( 1971 ), The Historical Background of Chemistry, Courier Dover Publications, p. 70, ISBN 978 - 0486610535, There was one famous Arab physician who doubted even the reality of transmutation. This was ' Abu Ali al - Husain ibn Abdallah ibn Sina ( 980 -- 1037 ), called Avicenna in the West, the greatest physician of Islam... Many of his observations on chemistry are included in the Kitab al - Shifa, the `` Book of the Remedy ''. In the physical section of this work he discusses the formation of minerals, which he classifies into stones, fusible substances, sulfurs, and salts. Mercury is classified with the fusible substances, metals Jump up ^ E.G. Browne, Islamic Medicine ( sometimes also printed under the title Arabian medicine ), 2002, Goodword Pub., ISBN 8187570199, p61 Jump up ^ E.G. Browne, Islamic Medicine ( sometimes also printed under the title Arabian medicine ), 2002, Goodword Pub., ISBN 8187570199, pp. 60 -- 61 ) Jump up ^ Gabrieli, F. ( 1950 ). Avicenna 's Millenary. East and West, 1 ( 2 ), 87 -- 92. Jump up ^ George Sarton, Introduction to the History of Science. ( cf. Dr. A. Zahoor and Dr. Z. Haq ( 1997 ). Quotations From Famous Historians of Science, Cyberistan. ) Jump up ^ Musallam, B. ( 2011 ). `` Avicenna Medicine and Biology ''. Encyclopædia Iranica. Retrieved 2011 - 11 - 09. Jump up ^ Weisser, U. ( 2011 ). `` Avicenna The influence of Avicenna on medical studies in the West ''. Encyclopædia Iranica. Retrieved 2011 - 11 - 09. Jump up ^ 1 ( 28 March 2014 ). `` Home Page ''. amch.edu.pk. Archived from the original on 8 November 2013. Jump up ^ Thought Experiments : Popular Thought Experiments in Philosophy, Physics, Ethics, Computer Science & Mathematics by Fredrick Kennard, p. 114 Jump up ^ Fredrick Kennard. Thought Experiments : Popular Thought Experiments in Philosophy, Physics, Ethics, Computer Science & Mathematics. Lulu.com. pp. 114 --. ISBN 978 - 1329003422. Jump up ^ `` UNESCO : The Avicenna Prize for Ethics in Science ''. Jump up ^ `` Educating health professionals : the Avicenna project '' The Lancet, March 2008. Volume 371 pp. 966 -- 967. Jump up ^ UNIS. `` Monument to Be Inaugurated at the Vienna International Centre, ' Scholars Pavilion ' donated to International Organizations in Vienna by Iran ''. unvienna.org. Jump up ^ `` Permanent mission of the Islamic Republic of Iran to the United Nations office -- Vienna ''. mfa.ir. Jump up ^ Mir Masood Hosseini. `` Negareh : Persian Scholars Pavilion at United Nations Vienna, Austria ''. parseed.ir. Archived from the original on 2016 - 03 - 19. Jump up ^ `` Youth of Genius '' ( USSR, Uzbekfilm and Tajikfilm, 1982 ) : 1984 -- State Prize of the USSR ( Elyer Ishmuhamedov ) ; 1983 -- VKF ( All - Union Film Festival ) Grand Prize ( Elyer Ishmuhamedov ) ; 1983 -- VKF ( All - Union Film Festival ) Award for Best Cinematography ( Tatiana Loginov ). See annotation on kino-teatr.ru. Jump up ^ Thought Experiments : Popular Thought Experiments in Philosophy, Physics, Ethics, Computer Science & Mathematics by Fredrick Kennard, p. 115 ^ Jump up to : `` Ibn Sina Abu ' Ali Al - Husayn ''. Muslimphilosophy.com. Archived from the original on 2 January 2010. Retrieved 2010 - 01 - 19. Jump up ^ Tasaneef lbn Sina by Hakim Syed Zillur Rahman, Tabeeb Haziq, Gujarat, Pakistan, 1986, pp. 176 -- 198 Jump up ^ `` The Canon of Medicine ''. Wdl.org. 1 January 1597. Jump up ^ `` The Canon of Medicine ''. World Digital Library. 1597. Retrieved 2014 - 03 - 01. Jump up ^ `` Flowers of Avicenna ''. Wdl.org. 1 January 1508. Jump up ^ `` Flowers of Avicenna -- Flores Avicenne ''. World Digital Library. Retrieved 2014 - 03 - 01. Jump up ^ `` '' The Book of Simple Medicine and Plants '' from `` The Canon of Medicine '' ``. Wdl.org. 1 January 1900. Jump up ^ Avicenna. `` The Canon of Medicine ''. World Digital Library. Retrieved 2014 - 03 - 01. Jump up ^ Nahyan A.G. Fancy ( 2006 ), `` Pulmonary Transit and Bodily Resurrection : The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al - Nafīs ( d. 1288 ) '', pp. 95 -- 102, Electronic Theses and Dissertations, University of Notre Dame. ( 3 ) Jump up ^ Avicenna, Danish Nama - i ' Alai. trans. Parviz Morewedge as The Metaphysics of Avicenna ( New York : Columbia University Press ), 1977. Further Reading Encyclopedic articles Syed Iqbal, Zaheer ( 2010 ). An Educational Encyclopedia of Islam ( 2nd ed. ). Bangalore : Iqra Publishers. p. 1280. ISBN 978 - 6039000440. Flannery, Michael. `` Avicenna ''. Encyclopædia Britannica. Goichon, A. - M. ( 1999 ). `` Ibn Sina, Abu ' Ali al - Husayn b. ' Abd Allah b. Sina, known in the West as Avicenna ''. Encyclopedia of Islam. Brill Publishers. Mahdi, M. ; Gutas, D ; Abed, Sh. B. ; Marmura, M.E. ; Rahman, F. ; Saliba, G. ; Wright, O. ; Musallam, B. ; Achena, M. ; Van Riet,, S. ; Weisser, U. ( 1987 ). `` Avicenna ''. Encyclopædia Iranica. Herbermann, Charles, ed. ( 1913 ). `` Avicenna ''. Catholic Encyclopedia. New York : Robert Appleton Company. O'Connor, John J. ; Robertson, Edmund F., `` Abu Ali al - Husain ibn Abdallah ibn Sina ( Avicenna ) '', MacTutor History of Mathematics archive, University of St Andrews. Ragep, Sally P. ( 2007 ). `` Ibn Sīnā : Abū ʿAlī al ‐ Ḥusayn ibn ʿAbdallāh ibn Sīnā ''. In Thomas Hockey ; et al. The Biographical Encyclopedia of Astronomers. New York : Springer. pp. 570 -- 572. ISBN 978 - 0387310220. ( PDF version ) Avicenna entry by Sajjad H. Rizvi in the Internet Encyclopedia of Philosophy Primary Literature For an old list of other extant works, C. Brockelmann 's Geschichte der arabischen Litteratur ( Weimar, 1898 ), vol. i. pp. 452 -- 458. ( XV. W. ; G.W.T. ) For a current list of his works see A. Bertolacci ( 2006 ) and D. Gutas ( 2014 ) in the section `` Philosophy ''. Avicenna ( 2005 ). The Metaphysics of The Healing. A parallel English - Arabic text translation. Michael E. Marmura ( trans. ) ( 1 ed. ). Brigham Young University. ISBN 978 - 0934893770. Avicenna ( 1999 ). The Canon of Medicine ( al - Qānūn fī'l - ṭibb ), vol. 1. Laleh Bakhtiar ( ed. ), Oskar Cameron Gruner ( trans. ), Mazhar H. Shah ( trans. ). Great Books of the Islamic World. ISBN 978 - 1871031676. Avicenne : Réfutation de l'astrologie. Edition et traduction du texte arabe, introduction, notes et lexique par Yahya Michot. Préface d'Elizabeth Teissier ( Beirut - Paris : Albouraq, 2006 ) ISBN 2841613046. William E. Gohlam ( ed. ), The Life of Ibn Sina. A Critical Edition and Annotated Translation, Albany, State of New York University Press, 1974. For Ibn Sina 's life, see Ibn Khallikan 's Biographical Dictionary, translated by de Slane ( 1842 ) ; F. Wüstenfeld 's Geschichte der arabischen Aerzte und Naturforscher ( Göttingen, 1840 ). Madelung, Wilferd and Toby Mayer ( ed. and tr. ), Struggling with the Philosopher : A Refutation of Avicenna 's Metaphysics. A New Arabic Edition and English Translation of Shahrastani 's Kitab al - Musara'a. Secondary Literature Afnan, Soheil M. ( 1958 ). Avicenna : His Life and Works. London : G. Allen & Unwin. OCLC 31478971. This is, on the whole, an informed and good account of the life and accomplishments of one of the greatest influences on the development of thought both Eastern and Western... It is not as philosophically thorough as the works of D. Saliba, A.M. Goichon, or L. Gardet, but it is probably the best essay in English on this important thinker of the Middle Ages. ( Julius R. Weinberg, The Philosophical Review, Vol. 69, No. 2, Apr. 1960, pp. 255 -- 259 ) Goodman, Lenn E. ( 2006 ). Avicenna ( Updated ed. ). Cornell University Press. ISBN 978 - 0415019293. This is a distinguished work which stands out from, and above, many of the books and articles which have been written in this century on Avicenna ( Ibn Sīnā ) ( 980 -- 1037 ). It has two main features on which its distinction as a major contribution to Avicennan studies may be said to rest : the first is its clarity and readability ; the second is the comparative approach adopted by the author... ( Ian Richard Netton, Journal of the Royal Asiatic Society, Third Series, Vol. 4, No. 2, July 1994, pp. 263 -- 264 ) Gutas, Dimitri ( 1987 ). `` Avicenna 's maḏhab, with an Appendix on the question of his date of birth ''. Quaderni Di Studi Arabi. 5 -- 6 : 323 -- 336. Y.T. Langermann ( ed. ), Avicenna and his Legacy. A Golden Age of Science and Philosophy, Brepols Publishers, 2010, ISBN 978 - 2503527536 For a new understanding of his early career, based on a newly discovered text, see also : Michot, Yahya, Ibn Sînâ : Lettre au vizir Abû Sa 'd. Editio princeps d'après le manuscrit de Bursa, traduction de l'arabe, introduction, notes et lexique ( Beirut - Paris : Albouraq, 2000 ) ISBN 2841611507. Strohmaier, Gotthard ( 2006 ). Avicenna ( in German ). C.H. Beck. ISBN 978 - 3406541346. This German publication is both one of the most comprehensive general introductions to the life and works of the philosopher and physician Avicenna ( Ibn Sīnā, d. 1037 ) and an extensive and careful survey of his contribution to the history of science. Its author is a renowned expert in Greek and Arabic medicine who has paid considerable attention to Avicenna in his recent studies... ( Amos Bertolacci, Isis, Vol. 96, No. 4, December 2005, p. 649 ) Hakim Syed Zillur Rahman. Resalah Judiya of Ibn Sina ( First edition 1971 ), Literary Research Unit, CCRIH, Aligarh Muslim University, Aligarh ; ( Second edition 1981 ) Central Council for Research in Unani Medicine, Govt. of India, New Delhi ; ( Fourth edition 1999 ), Central Council for Research in Unani Medicine, Govt. of India, New Delhi. Hakim Syed Zillur Rahman ( 1996 ). AI - Advia al - Qalbia of Ibn Sina. Publication Division, Aligarh Muslim University, Aligarh. Hakim Syed Zillur Rahman. Ilmul Amraz of Ibn Sina ( First edition 1969 ), Tibbi Academy, Delhi ( Second edition 1990 ), ( Third edition 1994 ), Tibbi Academy, Aligarh. Hakim Syed Zillur Rahman ( 1986 ). Qanoon lbn Sina Aur Uskey Shareheen wa Mutarjemeen. Publication Division, Aligarh Muslim University, Aligarh. Hakim Syed Zillur Rahman ( 1986 ), Qānūn - i ibn - i Sīnā aur us ke shārḥīn va mutarajimīn, ʻAlīgaṛh : Pablīkeshan Dīvīzan, Muslim Yūnīvarsiṭī Hakim Syed Zillur Rahman ( 2004 ). Qanun Ibn Sina and its Translation and Commentators ( Persian Translation ; 203pp ). Society for the Appreciation of Cultural Works and Dignitaries, Tehran, Iran. Shaikh al Rais Ibn Sina ( Special number ) 1958 -- 59, Ed. Hakim Syed Zillur Rahman, Tibbia College Magazine, Aligarh Muslim University, Aligarh, India. Medicine Browne, Edward G... Islamic Medicine. Fitzpatrick Lectures Delivered at the Royal College of Physicians in 1919 -- 1920, reprint : New Delhi : Goodword Books, 2001. ISBN 8187570199 Pormann, Peter & Savage - Smith, Emilie. Medieval Islamic Medicine, Washington : Georgetown University Press, 2007. Prioreschi, Plinio. Byzantine and Islamic Medicine, A History of Medicine, Vol. 4, Omaha : Horatius Press, 2001. Philosophy Amos Bertolacci, The Reception of Aristotle 's Metaphysics in Avicenna 's Kitab al - Sifa '. A Milestone of Western Metaphysical Thought, Leiden : Brill 2006, ( Appendix C contains an Overview of the Main Works by Avicenna on Metaphysics in Chronological Order ). Dimitri Gutas, Avicenna and the Aristotelian Tradition : Introduction to Reading Avicenna 's Philosophical Works, Leiden, Brill 2014, second revised and expanded edition ( first edition : 1988 ), including an inventory of Avicenna ' Authentic Works. Jon Mc Ginnis and David C. Reisman ( eds. ) Interpreting Avicenna : Science and Philosophy in Medieval Islam : Proceedings of the Second Conference of the Avicenna Study Group, Leiden : Brill, 2004. ( in French ) Michot, Jean R., La destinée de l'homme selon Avicenne, Louvain : Aedibus Peeters, 1986, ISBN 978 - 9068310719. Nader El - Bizri, The Phenomenological Quest between Avicenna and Heidegger, Binghamton, N.Y. : Global Publications SUNY, 2000 ( reprinted by SUNY Press in 2014 with a new Preface ). Nader El - Bizri, `` Avicenna and Essentialism, '' Review of Metaphysics, Vol. 54 ( June 2001 ), pp. 753 -- 778. Nader El - Bizri, `` Avicenna 's De Anima between Aristotle and Husserl, '' in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna - Teresa Tymieniecka, Dordrecht : Kluwer, 2003, pp. 67 -- 89. Nader El - Bizri, `` Being and Necessity : A Phenomenological Investigation of Avicenna 's Metaphysics and Cosmology, '' in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna - Teresa Tymieniecka, Dordrecht : Kluwer, 2006, pp. 243 -- 261. Nader El - Bizri, ' Ibn Sīnā 's Ontology and the Question of Being ', Ishrāq : Islamic Philosophy Yearbook 2 ( 2011 ), 222 -- 237 Nader El - Bizri, ' Philosophising at the Margins of ' Sh'i Studies ' : Reflections on Ibn Sīnā 's Ontology ', in The Study of Sh'i Islam. History, Theology and Law, eds. F. Daftary and G. Miskinzoda ( London : I.B. Tauris, 2014 ), pp. 585 -- 597. Reisman, David C. ( ed. ), Before and After Avicenna : Proceedings of the First Conference of the Avicenna Study Group, Leiden : Brill, 2003. External links Find more aboutAvicennaat Wikipedia 's sister projects Definitions from Wiktionary Media from Wikimedia Commons Quotations from Wikiquote Texts from Wikisource Gutas, Dimitri. `` Ibn Sina ( Avicenna ) ''. In Zalta, Edward N. Stanford Encyclopedia of Philosophy. Lizzini, Olga. `` Ibn Sina 's Metaphysics ''. In Zalta, Edward N. Stanford Encyclopedia of Philosophy. McGinnis, Jon. `` Ibn Sina 's Natural Philosophy ''. In Zalta, Edward N. Stanford Encyclopedia of Philosophy. Rizvi, Sajjad H. `` Avicenna ( Ibn Sina ) ''. Internet Encyclopedia of Philosophy. Chatti, Saloua. `` Avicenna ( Ibn Sina ) : Logic ''. Internet Encyclopedia of Philosophy. Avicenna ( Ibn - Sina ) on the Subject and the Object of Metaphysics with a list of translations of the logical and philosophical works and an annotated bibliography Avicenna on In Our Time at the BBC Avicenna Works The Canon of Medicine The Book of Healing Al - isharat wa al - tanbihat Alai Encyclopedia Book of science Salvation Five Treatises On the Science of the Pulse The Book of the Mi'raj Category Alchemy and chemistry in medieval Islam Alchemists 7th century Khālid ibn Yazīd 8th century Harbi al - Himyari Ja'far al - Sadiq 9th century Jābir ibn Hayyān Al - Kindi Abbas ibn Firnas Ziryab Dhul - Nun al - Misri 10th century Ibn Wahshiyya Al - Tamimi Al - Zahrawi Al - Razi Al - Farabi Ibn al - Nadim Al - Majriti Abu Mansur Muwaffaq 11th century Ibn al - Wafid Al - Bīrūnī Avicenna Al - Khwarizmi al - Khati Miskawayh Al - Mu'izz ibn Badis Ahmad ibn ' Imad al - Din 12th century Al - Khazini Artephius Al - Tughrai Al - Nabarawi Ibn Arfa Ra'a Al - Jawbari Abu al - Salt 13th century Ibn al - Baitar Al - Nabati Al - Kātibī Attar of Nishapur Al - Simawi Hasan al - Rammah Mansur al - Kamili 14th century Ibn Rassam Al - Jaldaki Abul Ashba ibn Tammam Concepts Takwin Philosopher 's stone Al - iksīr Alembic Athanor Works Kitab al - Kimya Kitab al - Sab'een Medicine in the medieval Islamic world Physicians 7th century Al - Harith ibn Kalada and his son Abu Hafsa Yazid Bukhtishu Masarjawaih Ibn Abi Ramtha al - Tamimi Rufaida Al - Aslamia Ibn Uthal 8th century Bukhtishu family Ja'far al - Sadiq 9th century Ali al - Ridha Albubather Bukhtishu family Jabril ibn Bukhtishu Jābir ibn Hayyān Hunayn ibn Ishaq and his son Yusuf Al - Khuri Yahya ibn Sarafyun Al - Kindi Masawaiyh Shapur ibn Sahl al - Tabari Al - Ruhawi Yuhanna ibn Bukhtishu Salmawaih ibn Bunan 10th century Qusta ibn Luqa Abu ul - Ala Shirazi Abul Hasan al - Tabari Al - Natili Qumri Abu Zayd al - Balkhi Isaac Israeli ben Solomon al - Majusi al - Masihi Muvaffak al - Razi Ibn Juljul al - Jabali Al - Tamimi, the physician al - Zahrawi Ibn al - Jazzar Al - Kaŝkarī Ibn Abi al - Ashʿath Ibn al - Batriq Ibrahim ibn Baks Abu al - Qasim Muqane'i Abu Bakr Bokhari 11th century Abu ' Ubayd al - Juzjani Ibn al - Haytham Al - Biruni Ali ibn Ridwan Avicenna Ephraim ibn al - Za'faran Ibn al - Wafid Ammar Al - Mawsili Abdollah ibn Bukhtishu Ibn Butlan al - Kirmani Ibn al - Kattani Ibn Jazla Masawaih al - Mardini al - Ilaqi Ibn Al - Thahabi Ibn Abi Sadiq Ali ibn Isa al - Kahhal Ibn Hindu 12th century Avempace Abu al - Bayan ibn al - Mudawwar Ahmad ibn Farrokh Ibn Hubal Zayn al - Din Gorgani Maimonides Serapion the Younger Ibn Zuhr Ya'qub ibn Ishaq al - Israili al - Turjali Averroes Ibn Tufail Al - Ghafiqi Ibn Abi al - Hakam Abu'l - Barakāt al - Baghdādī Al - Samawal al - Maghribi Ibn al - Tilmīdh Ibn Jumay ' 13th century Ibn al - Baitar Ibn Ṭumlūs Sa'ad al - Dawla Al - Shahrazuri Rashidun al - Suri As - Suwaydi Amin al - Din Rashid al - Din Vatvat Abraham ben Moses ben Maimon Da'ud Abu al - Fadl Al - Dakhwar Ibn Abi Usaibia Joseph ben Judah of Ceuta Abd al - Latif al - Baghdadi Ibn al - Nafis Zakariya al - Qazwini Najib ad - Din - e-Samarqandi Qutb al - Din al - Shirazi Ibn al - Quff 14th century Ibn al - Akfani Muhammad ibn Mahmud Amuli Al - Nagawri Aqsara'i Zayn - e-Attar Mansur ibn Ilyas Jaghmini Mas'ud ibn Muhammad Sijzi Najm al - Din al - Shirazi Nakhshabi al - Kazaruni al - Kutubi Ibn Shuayb Ibn al - Khatib Rashid - al - Din Hamadani 15th century Abu Sa'id al - Afif Muhammad Ali Astarabadi Husayni Isfahani Burhan - ud - din Kermani Şerafeddin Sabuncuoğlu al - Harawi Nurbakhshi Shaykh Muhammad ibn Thaleb 16th century Hakim - e-Gilani Abul Qasim ibn Mohammed al - Ghassani Taqi ad - Din Muhammad ibn Ma'ruf Dawud al - Antaki Sultan Ali Khorasani Concepts Psychology Ophthalmology Works Al - Risalah al - Dhahabiah The Canon of Medicine Anatomy Charts of the Arabs The Book of Healing Book of the Ten Treatises of the Eye De Gradibus Al - Tasrif Zakhireye Khwarazmshahi Adab al - Tabib Kamel al - Sanaat al - Tibbyya Al - Hawi Commentary on Anatomy in Avicenna 's Canon Centers Bimaristan Nur al - Din Bimaristan Al - ' Adudi Influences Ancient Greek medicine Influenced Medical Renaissance Ibn Sina Academy of Medieval Medicine and Sciences Islamic philosophy Fields Alchemy Aqidah ( theology ) ' Aql ( intellect ) Cosmology astrology medieval astronomy Eschatology Ethics Kalam ( dialectic ) Fiqh ( jurisprudence ) Logic Metaphysics Natural philosophy ( physics ) Peace Madrasah ( education ) Medieval science Medieval psychology Sufism ( mysticism ) Schools Early Farabism Avicennism Averroism Illuminationism Sufi cosmology metaphysics psychology Transcendent theosophy Traditionalist Contemporary Concepts ʻAṣabīya Ḥāl Iʻjaz ʼIjtihād ʻlm ʻIrfān Ijmāʿ Maslaha Nafs Qadar Qalb Qiyās Shūrā Tawḥīd Ummah Philosophers by century ( CE ) 9th -- 10th Al - Kindi Ali ibn Sahl Rabban al - Tabari Abu al - Abbas Iranshahri Zakariya Razi Apharabius Abu Hatim al - Razi Al Amiri Ikhwan al - Safa Abu Sulayman Sijistani Ibn Masarrah Abu Yaqub al - Sijistani 11th Al - Ghazali Ibn Miskawayh Avicenna Ibn Hazm Bahmanyār Mu'ayyad fi'l - Din al - Shirazi Nasir Khusraw 12th Abu'l - Barakāt al - Baghdādī Afdal al - Din Kashani Ahi Evren Ahmad Yasavi Ayn - al - Quzat Averroes Ibn Tufail Omar Khayyám Suhrawardi Shams Tabrizi 13th Hajji Bektash Wali Jalal ad - Din Muhammad Rumi Ibn Sab'in Ibn Arabi al - Abharī Nasir al - Din Tusi Fakhr ad - Din ar - Razi Qutb al - Din al - Shirazi Sadr al - Din al - Qunawi 14th -- 16th Ibn Khaldun Yunus Emre Hajji Bayram Jalaladdin Davani Sadr ad - Din Dashtaki Aziz Mahmud Hudayi Qadi Mir Husayn al - Maybudi Mahmud Shabistari Sayyid Haydar Amuli Dawūd al - Qayṣarī Jami 17th -- 19th Mir Damad Mir Fendereski Mulla Sadra Mohsen Fayz Kashani Abd al - Razzaq Lahiji Mujaddid Alf - i - Sani Rajab Ali Tabrizi Qazi Sa'id Qumi Shah Waliullah Dehlawi Hādī Sabzavārī 20th -- present Muhammad Husayn Tabatabaei Muhammad Iqbal Gohar Shahi Mohammad Baqir al - Sadr René Guénon Frithjof Schuon Martin Lings Hossein Nasr Naquib al - Attas Abdolkarim Soroush Gholamhossein Ebrahimi Dinani Taha Abdurrahman Mohammed Abed al - Jabri Mohammed Arkoun Fouad Zakariyya Reza Davari Ardakani Ahmad Fardid Mostafa Malekian Hasanzadeh Amoli Javadi Amoli Partawi Shah Associated subjects Philosophy of science Concepts Analysis Analytic -- synthetic distinction A priori and a posteriori Causality Commensurability Consilience Construct Creative synthesis Demarcation problem Empirical evidence Explanatory power Fact Falsifiability Feminist method Ignoramus et ignorabimus Inductive reasoning Intertheoretic reduction Inquiry Nature Objectivity Observation Paradigm Problem of induction Scientific law Scientific method Scientific revolution Scientific theory Testability Theory choice Theory - ladenness Underdetermination Unity of science Metatheory of science Coherentism Confirmation holism Constructive empiricism Constructive realism Constructivist epistemology Contextualism Conventionalism Deductive - nomological model Hypothetico - deductive model Inductionism Epistemological anarchism Evolutionism Fallibilism Foundationalism Instrumentalism Pragmatism Model - dependent realism Naturalism Physicalism Positivism / Reductionism / Determinism Rationalism / Empiricism Received view / Semantic view of theories Scientific realism / Anti-realism Scientific essentialism Scientific formalism Scientific skepticism Scientism Structuralism Uniformitarianism Vitalism Philosophy of Physics thermal and statistical Motion Chemistry Biology Environment Geography Social science Technology Engineering Artificial intelligence Computer science Information Mind Psychiatry Psychology Perception Space and time Related topics Alchemy Criticism of science Epistemology Faith and rationality History and philosophy of science History of science History of evolutionary thought Logic Metaphysics Pseudoscience Relationship between religion and science Rhetoric of science Sociology of scientific knowledge Sociology of scientific ignorance Philosophers of science by era Ancient Plato Aristotle Stoicism Epicureans Medieval Averroes Avicenna Roger Bacon William of Ockham Hugh of Saint Victor Dominicus Gundissalinus Robert Kilwardby Early modern Francis Bacon Thomas Hobbes René Descartes Galileo Galilei Pierre Gassendi Isaac Newton David Hume Late modern Immanuel Kant Friedrich Schelling William Whewell Auguste Comte John Stuart Mill Herbert Spencer Wilhelm Wundt Charles Sanders Peirce Wilhelm Windelband Henri Poincaré Pierre Duhem Rudolf Steiner Karl Pearson Contemporary Alfred North Whitehead Bertrand Russell Albert Einstein Otto Neurath C.D. Broad Michael Polanyi Hans Reichenbach Rudolf Carnap Karl Popper Carl Gustav Hempel W.V.O. Quine Thomas Kuhn Imre Lakatos Paul Feyerabend Jürgen Habermas Ian Hacking Bas van Fraassen Larry Laudan Daniel Dennett Portal Category Persian literature Old Behistun Inscription Old Persian inscriptions Ganjnameh Inscription of Xerxes the Great in Van Fortress Achaemenid inscription in the Kharg Island Middle Ayadgar - i Zariran Counsels of Adurbad - e Mahrspandan Dēnkard Book of Jamasp Book of Arda Viraf Karnamak - i Artaxshir - i Papakan Cube of Zoroaster Dana - i Menog Khrat Shabuhragan of Mani Shahrestanha - ye Eranshahr Bundahishn Menog - i Khrad Jamasp Namag Dadestan - i Denig Anthology of Zadspram Warshtmansr Zand - i Wahman yasn Drakht - i Asurig Shikand - gumanig Vizar Classical 900s Rudaki Abu - Mansur Daqiqi Ferdowsi ( Shahnameh ) Abu Shakur Balkhi Abu Tahir Khosrovani Shahid Balkhi Bal'ami Rabia Balkhi Abusaeid Abolkheir ( 967 -- 1049 ) Avicenna ( 980 -- 1037 ) Unsuri Asjadi Kisai Marvazi Ayyuqi 1000s Bābā Tāher Nasir Khusraw ( 1004 -- 1088 ) Al - Ghazali ( 1058 -- 1111 ) Khwaja Abdullah Ansari ( 1006 -- 1088 ) Asadi Tusi Qatran Tabrizi ( 1009 -- 1072 ) Nizam al - Mulk ( 1018 -- 1092 ) Masud Sa 'd Salman ( 1046 -- 1121 ) Moezi Neyshapuri Omar Khayyām ( 1048 -- 1131 ) Fakhruddin As'ad Gurgani Ahmad Ghazali Hujwiri Manuchehri Ayn - al - Quzat Hamadani ( 1098 -- 1131 ) Uthman Mukhtari Abu - al - Faraj Runi Sanai Banu Goshasp Borzu - Nama Afdal al - Din Kashani Abu'l Hasan Mihyar al - Daylami Mu'izzi Mahsati Ganjavi 1100s Hakim Iranshah Suzani Samarqandi Hassan Ghaznavi Faramarz Nama Shahab al - Din Suhrawardi ( 1155 -- 1191 ) Adib Sabir Falaki Shirvani Am'aq Najm al - Din Razi Attār ( 1142 -- c. 1220 ) Khaghani ( 1120 -- 1190 ) Anvari ( 1126 -- 1189 ) Faramarz - e Khodadad Nizami Ganjavi ( 1141 -- 1209 ) Fakhr al - Din al - Razi ( 1149 -- 1209 ) Kamal al - din Esfahani Shams Tabrizi ( d. 1248 ) 1200s Abu Tahir Tarsusi Awhadi Maraghai Shams al - Din Qays Razi Sultan Walad Nasīr al - Dīn al - Tūsī Afdal al - Din Kashani Fakhr - al - Din Iraqi Mahmud Shabistari ( 1288 -- 1320s ) Abu'l Majd Tabrizi Amir Khusro ( 1253 -- 1325 ) Saadi ( Bustan / Golestān ) Bahram - e-Pazhdo Pur - Baha Jami Zartosht Bahram e Pazhdo Rumi Homam Tabrizi ( 1238 -- 1314 ) Nozhat al - Majales Khwaju Kermani Sultan Walad 1300s Ibn Yamin Shah Ni'matullah Wali Hafez Abu Ali Qalandar Fazlallah Astarabadi Nasimi Emad al - Din Faqih Kermani 1400s Ubayd Zakani Salman Sawaji Hatefi Jami Kamal Khujandi Ahli Shirzi ( 1454 -- 1535 ) Fuzûlî ( 1483 -- 1556 ) Ismail I ( 1487 -- 1524 ) Baba Faghani Shirzani 1500s Vahshi Bafqi ( 1523 -- 1583 ) ' Orfi Shirazi 1600s Taleb Amoli Saib Tabrizi ( 1607 -- 1670 ) Kalim Kashani Hazin Lāhiji ( 1692 -- 1766 ) Saba Kashani Abdul - Qādir Bēdil ( 1642 -- 1720 ) Naw'i Khabushani 1700s Neshat Esfahani Abbas Foroughi Bastami ( 1798 -- 1857 ) 1800s Mahmud Saba Kashani ( 1813 -- 1893 ) Contemporary Poetry Iran Ahmadreza Ahmadi Mehdi Akhavan - Sales Hormoz Alipour Qeysar Aminpour Aref Qazvini Manouchehr Atashi Mahmoud Mosharraf Azad Tehrani Mohammad - Taqi Bahar Reza Baraheni Simin Behbahani Dehkhoda Hushang Ebtehaj Bijan Elahi Parviz Eslampour Parvin E'tesami Forough Farrokhzad Hossein Monzavi Hushang Irani Iraj Mirza Bijan Jalali Siavash Kasraie Esmail Khoi Shams Langeroodi Mohammad Mokhtari Nosrat Rahmani Yadollah Royaee Tahereh Saffarzadeh Sohrab Sepehri Mohammad - Reza Shafiei Kadkani Mohammad - Hossein Shahriar Ahmad Shamlou Manouchehr Sheybani Nima Yooshij Fereydoon Moshiri Rasoul Yunan Armenia Edward Haghverdian Afghanistan Nadia Anjuman Wasef Bakhtari Raziq Faani Khalilullah Khalili Youssof Kohzad Massoud Nawabi Abdul Ali Mustaghni Tajikistan Sadriddin Ayni Farzona Iskandar Khatloni Abolqasem Lahouti Gulrukhsor Safieva Loiq Sher - Ali Payrav Sulaymoni Mirzo Tursunzoda Uzbekistan Asad Gulzoda India Muhammad Iqbal Novels Ali Mohammad Afghani Ghazaleh Alizadeh Bozorg Alavi Reza Amirkhani Mahshid Amirshahi Reza Baraheni Simin Daneshvar Mahmoud Dowlatabadi Reza Ghassemi Houshang Golshiri Aboutorab Khosravi Ahmad Mahmoud Shahriyar Mandanipour Abbas Maroufi Iraj Pezeshkzad Short stories Jalal Al - e-Ahmad Shamim Bahar Sadeq Chubak Simin Daneshvar Nader Ebrahimi Ebrahim Golestan Houshang Golshiri Sadegh Hedayat Mohammad - Ali Jamalzadeh Aboutorab Khosravi Mostafa Mastoor Jaafar Modarres - Sadeghi Houshang Moradi Kermani Bijan Najdi Shahrnush Parsipur Gholam - Hossein Sa'edi Bahram Sadeghi Goli Taraqqi Plays Reza Abdoh Mirza Fatali Akhundzadeh Mohsen Yalfani Bahram Beyzai Bahman Forsi Alireza Koushk Jalali Gholam - Hossein Sa'edi Bijan Mofid Hengameh Mofid Abbas Nalbandian Akbar Radi Pari Saberi Mohammad Yaghoubi Screenplays Saeed Aghighi Rakhshan Bani - E'temad Bahram Beyzai Hajir Darioush Pouran Derakhshandeh Asghar Farhadi Bahman Farmanara Farrokh Ghaffari Behrouz Gharibpour Bahman Ghobadi Fereydun Gole Ebrahim Golestan Ali Hatami Abolfazl Jalili Ebrahim Hatamikia Abdolreza Kahani Varuzh Karim - Masihi Samuel Khachikian Abbas Kiarostami David Mahmoudieh Majid Majidi Mohsen Makhmalbaf Dariush Mehrjui Reza Mirkarimi Rasoul Mollagholipour Amir Naderi Jafar Panahi Kambuzia Partovi Rasul Sadr Ameli Mohammad Sadri Parviz Shahbazi Sohrab Shahid - Saless Translators Amrollah Abjadian Jaleh Amouzgar Najaf Daryabandari Behzad Ghaderi Sohi Mohammad Ghazi Lili Golestan Sadegh Hedayat Saleh Hosseini Ahmad Kamyabi Mask Mohammad Moin Ebrahim Pourdavoud Hamid Samandarian Jalal Sattari Jafar Shahidi Ahmad Shamlou Ahmad Tafazzoli Abbas Zaryab Essayists Aydin Aghdashloo Mohammad Ebrahim Bastani Parizi Ehsan Yarshater Contemporary Persian and Classical Persian are the same language, but writers since 1900 are classified as contemporary. At one time, Persian was a common cultural language of much of the non-Arabic Islamic world. Today it is the official language of Iran, Tajikistan and one of the two official languages of Afghanistan. Perso - Arab musicology Music theorists ‎ Al - Kindi Al - Sarakhsi Al - Farabi Avicenna Ikhwan al - Safa Safi al - Din al - Urmawi Qutb al - Din al - Shirazi Ibn Kurr Abu Ahmad Monajjem Works Kitab al - Musiqa al - Kabir Ancient anaesthesia Plants / animals Aconitum ( aconite ) Atropa belladonna ( belladonna ) Cannabis medical use Castoreum Coca Conium ( hemlock ) Datura innoxia ( thorn - apple ) Datura metel ( devil 's trumpet ) Hyoscyamus niger ( henbane ) Lactucarium Mandragora officinarum ( mandrake ) Opium Saussurea ( saw - wort ) Willow People Abulcasis Avenzoar Avicenna Celsus Dioscorides Galen Hippocrates Rhazes Sabuncuoğlu Sushrutha Theophrastus Zhang Compounds Aconitine Atropine Cocaine Coniine Hyoscine Δ9 - THC Hyoscyamine Morphine Salicylate Aristotelianism Overview Peripatetic school Physics Biology Ethics Logic Theology ( unmoved mover ) Ideas and interests Correspondence theory of truth Hexis Virtue ethics ( golden mean ) Four causes Telos Phronesis Eudaimonia Arete Temporal finitism Antiperistasis Philosophy of nature ( sublunary sphere ) Potentiality and actuality Universals ( substantial form ) Hylomorphism To ti en einai / to ti esti Law of identity Syllogism reductio ad absurdum Mimesis Catharsis Substance ( hypokeimenon, ousia, transcendentals ) Essence -- accident Category of being Minima naturalia Magnanimity Philia Sensus communis Rational animal Genus -- differentia Mythos Problem of future contingents Plenism Corpus Aristotelicum Physics Organon Nicomachean Ethics Politics Metaphysics On the Soul Rhetoric Poetics Followers Alexander the Great Theophrastus Avicenna Averroes Maimonides Thomas Aquinas Mortimer Adler Alasdair MacIntyre Martha Nussbaum Related topics Platonism Commentaries on Aristotle Recovery of Aristotle Scholasticism Conimbricenses Pseudo-Aristotle Views on women Aristotle 's wheel paradox Aristotle 's razor Philosophy portal People of Khorasan Scientists Abu Maʿshar Abu Wafa Abu Ubayd Juzjani Abu Zayd Balkhi Alfraganus Ali Qushji Avicenna Birjandi Biruni Hāsib Marwazī Ibn Hayyān Khāzin Khāzinī Khojandi Khwarizmi Nasawi Nasir al - Din al - Tusi Omar Khayyam Sharaf al - Dīn al - Ṭūsī Sijzi Philosophers Algazel Amiri Avicenna Farabi Haji Bektash Veli Nasir Khusraw Sijistani Shahrastani Islamic scholars Abu Dawood Abu Hanifa Ansari Baghavi Bayhaqi Bukhari Ghazali Hākim Nishapuri Juwayni Marghinani Maturidi Ibn Mubarak Mulla al - Qari Muqatil Muslim Nasafi Nasa'i Qushayri Razi Sarakhsi Shaykh Tusi Taftazani Tha'labi Nishapuri Tirmidhi Zamakhshari Poets and artists Abū - Sa'īd Abul - Khayr Anvari Asadi Tusi Attar Nishapuri Behzad Daqiqi Farrukhi Sistani Ferdowsi Jami Nasir Khusraw Rabia Balkhi Rudaki Rumi Sanā'ī Historians and political scientists Abu'l - Fadl Bayhaqi Abu'l - Hasan Isfaraini Abu'l - Ma'ali Nasrallah Abu Muslim Khorasani Abu Sa'id Gardezi Ali - Shir Nava'i Ata - Malik Juvayni Aufi Muhammad Bal'ami Goharshad Begum Ibn Khordadbeh Minhaj al - Siraj Juzjani Khalid ibn Barmak Nizam al - Mulk Tahir ibn Husayn Yahya Barmaki Ahmad ibn Nizam al - Mulk Shihab al - Nasawi BNE : XX968054 BNF : cb11889658g ( data ) GND : 118505254 ISNI : 0000 0001 2143 0876 LCCN : n80002386 NDL : 00620299 NKC : jn19981000172 NLA : 35011193 ICCU : IT ICCU VEAV 002253 SELIBR : 37427 SNAC : w6rr1w9d SUDOC : 086202936 VIAF : 89770781 Retrieved from `` https://en.wikipedia.org/w/index.php?title=Avicenna&oldid=854661786 '' Categories : Avicenna Samanid scholars 980 births 1037 deaths Medieval Persian philosophers Medieval Persian physicians Medieval Persian writers Alchemists of medieval Islam Musical theorists of medieval Islam Physicians of medieval Islam Arabic commentators on Aristotle Aristotelian philosophers Buyid viziers Classical humanists Ethicists Islamic philosophers Muslim Inventors Muslim scientists Persian philosophers Unani medicine People from Khorasan 10th - 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Question: who is known as father of early modern medicine
Answer: Avicenna (/ˌævəˈsɛnə/; also Ibn Sīnā or Abu Ali Sina