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The Light

The Light

Author:
Publisher: Bilal Muslim Mission of Tanzania
English

www.alhassanain.org/english

The Light

Author:Bilal Muslim Mission of Tanzania

www.alhassanain.org/english

Notice:

This versionis published on behalf of www.alhassanain.org/english

The composing errorsare not corrected .

Table of Contents

From The Editorial Desk 5

A humble servant of Ahlul Bayt a.s Fidahusein A. Hameer 6

Memoirs 6

Prophet Muhammad (s) (The paragon of virtue) 7

The Human Ear: Masterpiece of Engineering 10

TO SERVE HIM AND HIS CREATION 12

How can Kerbala bring a Revoluton in our lives? 13

Is Humility the Essence of Greatness? 15

A Tribute to Human Kindness 18

Waiting for the Mahdi 20

Medical References at the shadows of Surat Al Kahf 22

Inner Peace of Mind 24

From The Editorial Desk

The original Light magazinestarted off as a cyclostyled paper for community students living abroad, especially in the western countries. This then turned into a magazine with a selection of articles of diverse contemporary as well as religious issues.

The readership also spread over the world amongst Muslims and non- Muslims in countries such as West Africa, Latin America and remote parts of the world catering for their scholarly needs. The aim at that time wasTabligh and this continues to be our mission but in different times and circumstances.

We re-launch this magazine in an era of globalization, bearing in mind the revolution in information technology and major events such as the revolution in Iran, formation and consolidation of World Federation and the extensive role of media in covering issues touching upon the Muslim world, which have significantly contributed towards increasing awareness worldwide towards our Islamic faith and its role in shaping events.

The need to adapt in this evolving environment is a necessity to maintain the scholarly standards of thismagazine which we shall aspire to do.

BrotherLatif Ali of British Guyana once mentioned at the WorldAhlul Bayt League Conference, “I lived alone as aShia Ithnaasheri with literature ofBilal Muslim Mission of Tanzania and the Light magazine as my sole companions”.

With Light’s sister Swahili magazine,Sauti Ya Bilal , let us hope that these magazines continue their companionship from the remotest village of Tanzania to the busiest metropolis of the world.

The pioneering efforts and support ofMaulana Syed Saeed Akhtar Rizvi ,Marhum Mulla Asgher Jaffer ,Marhum AhmedSheriff andMarhum MohamedRafik Somji are a continuing beacon of inspiration for us. Let us pray for their souls and request aSura eFateha .

A humble servant ofAhlul Bayt a.s Fidahusein A.Hameer

Memoirs

As a young kid,I was always fascinated to watch my late grandfather,Yusufali G.MDharsi writing articles and helping in the typesetting for The Light magazine.

LikeSayid Akhtar Rizvi and other writers in those days, he was also a regular contributor for the magazine, researching hours on end to get everything meticulously correct.

Everything was first written on draft paper initially in pen,corrected or edited and proofread using pencil and red ink pens, the paper from which the article was usually typed out, looked like off white paper that had confetti scratches all over it.I could have never deciphered it.

The rhythmical clicking oftype writer keys and the bell depicting the end of the line were a very regular sounds at home, in those days it was still a manual typewriter, not the fancy electrical ones, and by the time computers came in, my grandfather had stopped writing.

Growing up with the sounds of keys hitting the paper and the times where he would askme to roll back the red and black ribbon, always made me a part of the process, and the request made me happy that I could help.

By:Sameer Kermalli

The process I remember vividly was the one where, the typesetter, Mr. MohamedNamwanga used to come home and painstakingly took letters and words that were needed for the next issue,cut and pasted them on a marked paper, cut to the end books size.

This was a tedious job using the old magazines that were then printed byJamana , located near the corner ofUhuru Street and nowIndira Gandhistreet then.Lots of man hours went into that. The dedication ofFidahusein Hameer , who till today plays an active role in The Light magazine, can only be deemed as very commendable work, cause I remember him since those days.

There are things that are embedded in our brains, and amongst them for me, is the experience to see,learn and partially understand the process of printing. TodayI work for a printing company, DTP and I am grateful to The Light magazine for the printing process knowledge it imparted to me, a past that is fruitful to date.

Prophet Muhammad (s) (The paragon of virtue)

Muslims throughout the world will be celebrating the birth anniversary of Prophet Muhammad (s) during the month of Rabi-ul -Awwal , beginning on 12th and culminating on 17th. In fact, theMaulid ceremonies continue tobe observed throughout the month in various mosques, religious institutions, and even in the private homes.

By Dr.Ja’far Tijani

The Prophet (s) was born in 570 A.D. He appeared at a time when the societywas prepared for him. Not only the Arabianpeninsular but the whole world at large was prepared for his coming.

In fact, thewhole ancient world was longing for the appearance of a man to guide them. History bears witness that he established the most creative of all faiths, and the most profound for the cultivation of knowledge and spirituality:

“Seek knowledge from the cradle to the grave.”

“Seek knowledge even if it were in China.”

“Seeking knowledge is incumbent on every Muslim man and a Muslim woman.”

The Prophet (s) awakened to new life the dormant minds of human beings and created a suitable environment for their cultivation. He drove away the idol worshippers and instructed them in the mysteries of, profession ofthe unity of God and how to live and die with dignity .As a result of his teachings the idolaters gave way to monotheism; ignorance yielded to knowledge and sciences; brotherliness, compassion and other human virtues took the place of hostility, hatred and discord.

The messenger of Allah was the paragon of virtue as echoed by the verses of the Qur’an.

“Verily in the Messenger of Allah you have an excellent pattern (of conduct).” (33:21)

“And lo! You (Muhammad) are of a tremendous nature.” (68:4)

Allah has presented a beautiful pattern of conduct and character of the Prophet (s).

Hehas been sent into this world as the greatest exemplar and the perfect model and the best pattern of a flawless righteous life on earth. The sublime moral excellence of the Prophet (s) manifested in every aspect of his life, private as well as public. He himself has said:

“Indeed I have been sent to accomplish noble traits of character. Heis also reported to have said:

“Allah has inculcated in me refined manners and He has embellished my moral example.”

No one could read the excellence in the qualities that Prophet Muhammad possessed. His virtue, the magnanimity of his character, and his lovefor mankind wererecognised even during his lifetime. His conduct on the one hand, and the verses of the holy Qur’an on the other, he conveyed the message that hehad been ordered to deliver.

He proclaimed clearly and loudly the revelations he had received. He conveyed the message in the midst of the society where people’s mind revolved exclusively around eloquent speech and the composition of beautiful poetry and literacy excellence. Under theseconditions Allah equipped Muhammad (s) with a weapon, the holy Qur’an, which possessed unique characteristics that were beyond the capacity of human being to reproduce.

The verses of the Qur’an filled the hearts of the Arabs with new feeling and perception. As they were fully versed in the artof rhetoricthey readily realized that theeloquenceof the Qur’an was beyond the power of man to produce. In fact, the Prophet (s) challenged them to produce even onesurah like that.

“And if you are in doubt concerning that whichWe revealed to Our servant then produce a chapter like it, and call your witnesses besides Allah if you are truthful.” (2:23)

In a society where poetry could be more powerful than swords, the exquisite style of the Qur’an and its inimitability - could be very convincing indeed. Everyone who heard it had to acknowledge that its language was extraordinarily powerful.

The Arabs of that age whowere addressed by the Qur’an could never have doubts about its extraordinary eloquence. Itis intended to be an eternal miracle. A permanent message must displayto mankind a permanent and everlasting miracle one which advances with time, so that just as it offered convincing proofs to the people of the past, it can also offer these proofs to the people of the future.

A short - lived miracle cannot be a source of reference for the future. For this reason, the Qur’anis presented as permanent and universal message. “It is not poetry, though it is hard to say whether it be or not, it is beyond poetry.

It is not history, not metaphysical dialectics like the Buddhist sutras nor the sublime homiletics like Plato’s conference on the wise and foolish teachers.It is a Prophet’s cry, Semitic to the core, yet of meaning so universal and so timely that all the voices of the age take it up, willing or unwilling, and it echoes over palaces and deserts, over cities and empires, first kindling its chosen hearts to the world conquest, then gathers itself up into a reconstructive force that penetrates the dark, glooms of Greece and Asia when Christianity was the Queen of Night.”

The verses of the Qur’an give out very important guiding factors for those who sincerely long for the right guidance. Indeed, the Prophet is guidance personified as was rightly versified by the Egyptian poet, AhmadShawqi in his famousqasidah .

“Born is the right guidance blazing the whole Universe with glow andbrightness.Ka’b binZuhayr , author of the famous panegyric on the Prophet (s), composed almost sixty verses in praise of him in theJahiliyyah style beginning: “Su’ad has gone away, so my heart today is distracted and enslaved to her, unrequited and in fetters.”

WhenKa’b reached the following verses:

The messenger is indeed a light from whom enlightenmentis sought ; he is an unsheathed Indian sword from amongst the swords of Allah.

“At the head of the company ofQuraysh whose spokesman said in the valley ofMakkah , when they became Muslims, “Go forth!” “They went forth, but the weak and the defenders in the fray and those who sat badly in the saddle and those unarmed did not go forth.”

“They walk with the gait of pure white camels - a blow protects them, when dwarfish black ones take flight in fear.”

“Holding their heads high, heroes whose coats of mail in the fray are breast plates of (Nabii )Da’ud’s weave.”

“Shining and foil, whose rings have been knit together as though they were the close-woven rings of al-Qaf a plant.” “They do not exalt if their spears pierce an enemy and they are not.despairing when they are speared.”

“They thrust (lances) only in their throats (i.e. they never show their backs to the enemy) and for them there is no flying away and shrinking from the pools of death, the Prophet (s) threw his ownburda - a mantle, a sort of a cloak at him (Ka’b binZuhayr ).”

The supplication ofNabi Ibrahim (a) while building theKa’bah was answered: “Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Your revelations, and shall instruct them in the Scripture and in wisdom and shall purify them. Lo! You, onlyYou , are the Mighty, the Wise. (2: 129)”

And the glad tidings ofNabi Isa came true: “And when Isa, son ofMaryam said: O Children of Israel, Lo!I am the messenger of Allah unto you, confirming that which was (revealed) before me in the Torah, and bringing glad tidings of a messenger who will come after me whose name is Ahmad. (61:6)”

Indeed it was a man who brought forth the Arabs fromJahiliyyah (ignorance) into the faith and devotion of one God.

References:-

1. The HolyQur’an : Mir Ahmed Ali

2. The HolyQur’an : Abdullah Yusuf Ali

3. Lessons on Islamic Doctrine:Sayyid Mujtaba Musavi Lari .

4. Muhammad, the Prophet:Sayyid Saeed Akhtar Rizvi .

5.Noldeke :Delectus carminum aribicorum .

“Verily in the Messenger of Allah you have an excellent example” 33:21

The Human Ear: Masterpiece of Engineering

The study of the human being has long been a fascinating task for philosophers,physicians and poets. With the recent advances in science andtechnology our knowledge about ourselves is increasing rapidly.

Now to appreciate wonders of the Creator Allah, let us take one example only:

the human EAR and see its wonders. In this article, we will look at the amazing human ears and see how clearly their construction points to a designer.

The First Sense: The Hearing The first sense to develop in a developing human embryo is HEARING. Thefoetus can hear sounds after the 24th week.

Subsequently, the sense of SIGHT is developed and by the 28th week, the retina becomes sensitive to light.

Consider the followingQur’anic verses related to the development of the senses in the embryo:

“And He gave you (the faculties of) hearing And sight and feeling (and understanding).” (Qur’an 32: 9) “VerilyWe created man from a drop of mingled sperm; in order to try him: so Contributed byMehtaab Ismail We gave him (the gifts), of hearing and sight.” (Qur’an 76: 2)

“It is He who has created for you (the faculties) of hearing, sight,feeling and understanding: little thanks; It is ye give.” (Qur’an 23:78)

In all these verses, the sense of HEARINGis mentioned before that of SIGHT.Thus 1400 years ago the Glorious Qur’an has alluded to the order of the senses in the developingfoetus . First HEARING develops;

thereafterSIGHT.Modern embryology has only discovered this fact centuries later.Subhaanallah ! GLORYBE TO THE CREATOR.

The Organ EquilibriumOf Balance And Humans are the only creatures that can stand upright naturally and have large complex brains that they can use to synthesize sounds into speech. No other creature has this capability.

The human ear is unique since, besides processing sounds, it is also the organ of balance andequilibrium.Our ability to stand upright and walk on two legs has brought many advantages - specifically the opportunity to develop manual skills such as reading, writing, driving and operating equipment.

Without our eyes and ears and the ability to stand up, even the most modern communication systems will not work, since the eyes and ears have to prepare the input and interpret the output.

Whywas the human being endowed with these attributes? Since we are the most intelligent species and dominate this earth, it behooves us to reflect on this. Each part of the humanis uniquely and beautifully constructed in the most efficient design.

Human ears are not much to look at, yet behind these flaps of skin and cartilage lie structures of such delicacy that they shame the most skillfulcraftsman , and of such reliable automatic operation that they inspire awe in the most ingenious engineer.

Working together, the structure of the outer, middle, and inner ear perform acts of amazing range and virtuosity.

The reason we have two ears isbecause they form a stereo system allowing us to identify the place from which the sound originated and also to identify whether the source is moving.

The processing of sound by the ear and brain is so accurate that clicks presented to one ear and then the other can be distinguished as separate PlainBut Perfect!

sounds when the time interval between them is as small as thirty microseconds.

You Could HearA Pin drop...

If the, sensitivity of the ear was further increased, we would be conscious of the continual bombardment of the eardrum by air molecules. Even at the presentlimit it is surprising that we do not hear our own blood flowing through the tiny vessels in the eardrum.

This is so because the ear can ignoresignals which are constantly present. In fact, a normal ear can discriminate among some 400,000 sounds. We can reject the hubbub of a function while picking out a single familiar voice.

Even duringsleep the ear continues to function with incredible efficiency: because the brain can interpret and select signals passed to it by the ear, a person can sleep soundly through noisy traffic and the blaring of a neighbor’s television, and yet awaken promptly at the gentle urging of an alarm clock.

A barking dog, a squealing tire, a footstep -can all be identified .

All ThisAnd More! Of all the organs of the body, few can accomplish as much in so little a space as the ear.

If an engineer could duplicate its functions, he would have to compress into approximately one cubic inch a sound system that includes an impedance matcher, a wide range mechanicalanalyser , a mobile relay and amplification unit, a multichannel transducer to convert mechanical energy to electrical energy, a system to maintain a delicate hydraulic balance and an internal two- way communication system.

Even if he could perform this miracle of miniaturization, he would be unable to match the ear’s performance. Many birds and animals have learned to signal one another by their voices, both for warning and recognition, but we, the humans, with our ears, our mobile tongues and throats, and our large complex brains have learned to speak.

We have learned to be articulate, to attach arbitrary and abstract meaning to sounds, synthesize words, and create alanguage which we then use as a tool to communicate our experiences of the past and also our ideas and plans for future action.

We now have innumerable languages across the world. Humans are the only creatures capable of achieving all this. The great strides we are making in every field are evidence of this fact.Why All This?

Is there a lesson to be learned from all this? Is there a purpose?And if so, what is it? What is our responsibility? It seems abundantly clear to me that our main responsibility is to use ourears and eyes and brain to recognize Allah, the Creator of all these wonders; torecognise the role of the Almighty God; and to understand the purpose of our existence:

TO SERVE HIM AND HIS CREATION.

Using our God given senses and our unique ability to explorethis vast Universe we have learnt a great deal about the physical laws that govern it.

We know that these laws are fixed and consistent; that they apply equally at all pointsthrough out the Universe, without differentiation. This attests to the fact that there is one Creator and His system is unchangeable.

Let us be appreciative of Him by using our senses in the only way they should be used - to recognize Him as the absolute God and pledge our allegiance to Him alone, the Creator ofmankind.

“VerilyWe created man from a drop of mingled sperm; in order TO TRY HIM: so We gave him (the gifts), of hearing and sight.” (Qur’an 76: 2)

“It is He who has created for you (the faculties) of hearing, sight,feeling and understanding: little THANKS; It is ye give.” (Qur’an 23: 78)

“.... Surely every act of Hearing, andSeeing and Feeling (of hearts), all of these shall be QUESTIONED.” (Qur’an 17:36).

How canKerbala bring aRevoluton in our lives?

“I am not rising (againstYazid ) as an insolent or an arrogant person or a mischief-monger or tyrant.I have risen (againstYazid ) as I seek to reform theUmmah of my grandfather. I wish to bid the good and forbid the evil. (Imam Hussein (a.s )).

Imam Hussein (a.s ) left Medina on the 28th Rajab 60 A.H with hisfamily which includes the ladies and children.

When he asked as to why he was taking his family. He replied, “The Lord has willed that they should suffer captivity.”

After the martyrdom of Imam Hussein (a.s ), theladies and children were taken as captives, and it was through them that the sacrifice of Imam Hussein was spread, which brought love of theAhlulbayt in people’s heart.

Of Islam, so firmly he re-established the truth so that never again shouldit be shaken by any one until the Day of Judgment . No wonder the Quran refers this sacrifice asDhibhe-Azeem from all the sacrifices.

Since imam Hussein has made such a big sacrifice for us, we should be thankful to him for saving the true Islam and answering hiscall which he made on the ByZaynab Thawar battlefield, “is there any supporter to support?

Is there any helper to help me?” On the day ofAshura , the battle was of blood and so the answer ended with shed of blood in the way of Allah (s.w.t ).However the battle today is with ourNafs .

Soonly if we learn how to control ourNafs then we shall answer the call of imam if we love him from the depths of our heart so that the aims and values for which the Imam shed his pure blood and the blood of his sons, brothers and companions do not die.

The fact that “everyday isAshura and every land is Karbala” means that the life itself is battle against evil forces, that is, the internal forces like jealousy, anger, pride, backbitinge.t.c and external forces like western influence, media, peer pressuree.t.c .

Hence when the Imam called for help, he was asking theShias of the future generation to help him in his mission which was to preserve the true Islam.

As regards to our crying on Imam Hussein (a.s ), when the tragedy of Karbalais related our emotions are aroused and so we cry. This crying helps to link us to the Imam emotionally, spiritually, mentally and physically.

The crying should help us remember the aim of Imam Hussein and awaken our conscience to come on the right path.

The tear has a great value when it makes us live like Hussein, fight like Hussein for the truth and sacrifice and die like Hussein for the removal of falsehood from all the spheres of life.

Imam Hussein (a.s ) has said, “I am the one who will be killed in a manner that tears will be shed upon me and my remembrance will not but awaken the conscience and impart lessons.”Hence thisHadith shows that Karbala should bring a revolution and a remembrance within us.

We also learnt the importance of having good friends just the way Imam Hussein had friends likeHabib Ibn Mazaher who stood up for him in times of need and sacrificed his life. Imam Hussein has taught us the importance of prayingNamaaz on time.

In spite of being on the battlefield, he stopped fighting and performed his prayers ofZohr andAsr .So we must try our best to say our prayers onFadhilat time.

taught us to preach the religion of Islam through our actions and this can only be done by gaining Islamic knowledge in various fields.

We have learnt from Imam Hussein how to be a good and justleader and bring about a revolution and rise up against oppressive rulers. Mahatma Gandhi the renowned Indian leader said, “I learnt the lesson of leadership from Hussein, for he was wronged and hence loved.”

We have also learnt from this great event to be steadfast in our faith and be proud to call ourselves Muslims. We have learnt that Islam means total submission to the will of Allah (s.w.t ) and all our actions and deeds should be for the pleasure of Allah (s.w.t ). From the shining personalities ofKarbala we have learnt how to be ideal daughters, sisters, wives, and mothers.

The initial step is for an individual to change, for itis said : “be the change you want to see in the world.”Bibi Zainab has taught us the importance of piety,self sacrifice , controlling theNafs from worldly things, modesty andHijab .

Through the sermons that she delivered in the courts ofIbn Ziyad andYazid , she has In conclusion, from the tragedy of Karbala, I have learnt many lessons which if implemented can surely change and bring a revolution in our lives as the holy Quran says inSuratul Asr , “Surely man is in a loss except for those who believe and do good and enjoin each other truth and enjoin each other in patience.”

Is Humility the Essence of Greatness?

ByIsmat Mukhtar

A Muslim Reflects on the Prophet’s Conduct…(BySariya Islam a convert of more than 13 years. She holds aMaster’s in Business Management and is an experienced Human Resource Professional) Who Is the Perfect Leader?

AsI read this description, I realized that effective leaders are those who work for their people, those who are humble, and those who neither flaunt their status nor exploit their power.

It is hard to come by such individuals in real life,and you rarely come across the perfect combination of humility, knowledge, and charisma that is required of the perfect leaders.

I sat back looking out into the garden and tried to identify an individual who fitted this role.I thought for a while and then slowly smiled to myself; I had found the perfect leader!

I thought of a man who rose to be the initiator of a new way of life that today has about 1.8 billion adherents spread across the world, a man who at the height of his success maintained the humility displayed in his youth.

His wisdom, he asserted, was never his own but rather was divine revelation; at the height of his success, he proclaimed, “I am but an ordinary man.”

Letme introduce you to Muhammad (peace and blessings be upon him), the prophet of Islam. Charles deSecondat , a French political philosopher and social critic, said, “To become truly great, one has to stand with people, not above them.”

This reminded me of the building of the first mosque inMadinah : The Prophet had recently completed a tiring and stressful journey, but when he saw his people enthusiastically laying bricks for the mosque, he insisted he would join them; thus laying the foundations of a society in which nobody’s status was too high and no work was too menial.

Through his actions that day, he taught his people enduring lessons on equality, companionship, and respect: [Verily the mosthonoured of you in the sight of God is the one who is the most righteous of you] (Al-Hujurat 49:13).

Sharing Chores and ErrandsThe Prophet ate with his people - he shared the same bread and drank from the same flask - and when his people went hungry, he starved too.

He lived with his Companions as one of them and their problems were his own: He laughed with them when they were happy, and he cried with them when they were sad. On the battlefield, he was always with his soldiers, and athome he helped his wives with their chores.

The Prophet was once traveling with a group of people and it was time to rest and cook food. As workwas divided and everybody was assigned a task, the Prophet insisted he would contribute too and began to collect firewood.

brother , a husband, a friend, and also a Prophet of God.

He could have usedthis passion that his followers had for him in whatever manner he pleased. He could have had luxury and deserved it too. Yet he slept on a crude straw mat that left his back marked, he prayed on the bareearth which left his forehead stained, and he wore clothes that had torn many times over and that he himself had mended.

Making Compromises Is a Tough Call Another wonderful example of the Prophet’s humility occurred at the signing of the treaty ofHudaibiyah between the Muslims and the leaders ofMakkah at the time.

The Muslims, led by the Prophet, had journeyed towardMakkah in order to perform the pilgrimage at theKa’bah , but the leaders ofMakkah did not want this to happen.

To prevent the impending conflict, the Prophet agreed to a treaty with the leaders ofMakkah that stipulated the Muslims to go back that year without enteringMakkah ; however, theywould be given the right to enterMakkah for three days every year for the next 10 years.

His Companions argued that there was no need for the Prophet to work; after all, he was the Prophet of God, how could they let him collect firewood!

But he remained adamant saying that since he was part of the traveling party, he too would participate in the work to be done, for he hated to be privileged. For most of his followers, the high status of the Prophet is unquestionable.

While he lived, hewas considered even by his detractors to be a man of truth and honesty.

The genuineness of the message he bought was authenticated by the millions who accepted the new faith he preached with such great passion, willing to sacrifice all they had for their religion and for the man who led them to it.

He was their leader not just in all spheres of life in this world but in the life of the hereafter too - a man of religion, a general, a father, an elderThis treaty, especially some of its other clauses,

were seen as a step backward by many Muslims who felt that there was no need for them to compromise when they had both political strength and military prowess, but the Prophet wanted to avoid unnecessary violence and agreed to the treaty.

One incident that highlights the Prophet’s modesty occurred at the actual signing of this treaty: He was mentioned in the document as “Muhammad, the Messenger of God”, a fact that the leaders ofMakkah took offence to, saying that if they had recognized the Prophet as the Messenger of God, there would have been no need for the treaty at all.

Tempers flared in the Muslim camp, this was too much of an insult.So to me, this man epitomizes within himself unimaginable humility, yet he is one of the greatest leaders in history.

He preached the word of God and continued to conquer the hearts and souls of millions.But even today he is remembered, by the same title he insisted be used when he was alive, simply as ‘Abd Allah (Arabic for the Slave of God).

To end, it is apt to quote Mahatma Gandhi, another simple man and the father of the Indian nation. What he said captures the essence of the Prophet’s character and his dedication to both his ideals and his people. It captures the love of not just the 1.8 billion Muslims but also the respectthatcountlessacademics , philosophers, and thinkers have for the man called Muhammad. Gandhi had this to say:

I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions ofmankind...

I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self- effacement of the Prophet the scrupulous regard for pledges, his intense devotion to his friends and followers,

his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These and not the sword carried everything before them and surmounted every obstacle.

The Prophet, however, reacted calmly and wisely, and asked for the part “Messenger of God” tobe removed and had his father’s name written instead (a common way of referring to people at the time). He was simply “Muhammad son of Abdullah”

Gentleness Sets the True Leader Apart On another occasion, a man new to the Muslim gathering came to visit the Prophet. The manwas filled with awe that made him nervous and anxious; this was natural for the man as his belief told him he was visiting the Prophet of God and the leader of the powerful Muslim nation.

When the Prophet realized the man’s uneasiness, he comforted him saying, “Brother, don’t be afraid; relax and be at ease.I am not a great monarch or king. I am only a son of a lady who ate cured meat.”

A Tribute to Human Kindness

a Lifeline from Britain to Gaza What happens after the bombs stop falling? Does a country under siege forfourteen month period, go back to the way it was? Do children stop crying for their deadparents,

do mothers stop weeping for their lost children? Where do they live, now that their housesare destroyed , and how do they survive afterloosing almost everything?

Many have already forgotten about Palestinian cries for help. The Media started looking for a new story, as soon as the country no longer had illegal weapons tearing apart their homes, and killing their children.

What peopledon’t realize is that now, the people of Gaza are pulling out the bodies, from underneath the ruins left by Israeli army. Dead are still being counted, and the homeless shiver in the cold of winter.

In Palestine’s darkest hour George Galloway a member of the British House of Commons, took a step forward, and awakened the world, not to forget the people of Gaza.

Leaving on February 14, 2009, with 300 extraordinarily kind people of several ethnicities and faiths, George Galloway, lead his convoy which consists of a fire engine, 12 Contributed byShahista Dharsi The convoy is already supported by the Stop the War Coalition, which organized the largest demonstrations in British history,

as well as the Anglo- Arab Organization, several British trade unions and a large number of Muslim organizations. Fundraising for the convoy is taking place all over Britain.

Also accompanying the convoy is Yvonne Ridley, who, along with a team from Press TV, has ambulances, a boat and trucks packed with medicines, cash, tools, clothes, blankets and gifts for children living under the Israeli blockade.

Traveling through several countries, France, Spain, Morocco, Algeria, Tunisia, Libya, and Egypt raising the banner of Palestine, as symbol of solidarity, and trying to arouse consciousness, for the people in Palestine still suffering through immense hardship. The convoy will go throughRafah and into Gaza, some thirty days afterit’s departure.

The message due to be delivered is an important one, “We truly care and we’ve driven across continents to prove it”. For the rest of us it surely signifies the goodness of human nature and the strength of people power, which if correctly directed, can move mountains.

traveled with the convoy since Day One. As she was driving through the snow-capped mountains of eastern Algeria, she described the experience, thus far, as “absolutely amazing” and said that everywhere they journeyed they were greeted by smilingwell wishers carrying goodwill letters addressed to the people of Gaza. They have also been overwhelmed with gifts of money, bottledwater and food.

a brand new van to replace one that had broken down and insured it as well. In Morocco, a private individual erected a marquee and prepared on a feast for all consisting of 22 lambs.And after refueling in Algeria, they were astonished to discover that an Algerian businessman had picked up the entire fuel tab; which was no small sum.

GregGallowaymadethis statement,” The time for talking is over and the time for action is now. The VivaPalestina convoy has struck a chord with thousands who wish to express their solidarity with the people of Gaza.

But we need more money to purchase the aid so desperately needed by a people living under siege.”

Donationsare still needed ; every penny goes to the convoy already on its way to Palestine. You still have a chance to help those who cannot alone help themselves. The Holy Prophet (pbuh ) said “God is not merciful to him who is not so to humankind. He who is not kind to God’s creation and to his own children, God will not be kind to him.”

These self-sacrificing individual’s confidence in the seemingly impossible has already produced a miracle. Their sincerity has melted the hearts of Moroccan and Algerian politicians who agreed to open their common border, which closed since 1994, something the then US Secretary of State Condoleezza Rice tried to achieve, but failed.

Their commitment to people who are less fortunate has been commendable. How many of us would dig into our own pockets and convince our families, friends and complete strangers to do the same so that we could take off in the middle of winter on a mission with an unknown time period, and unsure of the welcome we would receive on the way?

These individuals had no idea where they would sleep or shower or how they would get back home once they had donated their vehicles. They have found that acts of kindnessare rewarded by other acts of kindness.

AL-Zahrawi (ABULCASIS, BUCASIS, ALZAHRAVIUS) 930-1013 A.D.

His full name is Abu-Al-Qasim Khalaf Ibn'Abbas Al-Zahrawi . He had been known in the Western World asAbulcasis ,Bucasis orAlzahravius . He is the famous surgeon of the Arabs. In 930 A.D., he was born in Al-Zahra, a suburb of Cordova. He attended the University ofCordova which had been established for one and a half centuries. At thattime Cordova had a population of one million (Hitti 1977). It was the magnificent capital of Al-Andalus where culture and science were at their peak in Europe. In militarypower the Moslems also reached their zenith, not only in Spain but also throughout Europe after King Abdel-Rahman III defeated the Spanish kings of Navarre, Castile, and Leon at the north in 997 A.D.

Al-Zahrawi became an eminent surgeon.lie was appointed as the Court-Physician of King Abdel-Rahman III. He spent a productive life in Practicing medicine,especialy in surgery and medical writings. He died at the age of 83.

He wrote mainly four books. One of them is "Al-Tastif Liman Ajiz'an Al-Ta'lif ' which is the best medieval surgical encyclopedia. Itwas used in Europe until the 17th century. He stressed the importance of basic sciences: "... Before practicing, one should be familiar with the science of anatomy and the functions of organs so that he will understand them, recognize their shape, understand their connections, and know their borders.

Also he should know the bones, nerves, and muscles, their numbers, their origin and insertions, the arteries and the veins, their start and end. These anatomical and physiological bases are important, and as said by Hippocrates: 'These are many physicians by title and a few bypractice.' ... If one does not comprehend the anatomy and physiology, he may commit a mistake that can kill the patient. I have seen someone, who pretended to be a surgeon, incised an aneurysm in the neck of awoman , mistaking it for anabscess.The woman bled to death."

Heller stated that Al-Zahrawi described the ligature of arteries long before Ambrose Pare (Khairallah 1942). Al-Zahrawi also usedcautery to control bleeding. He used wax and alcohol to stop bleeding from the skull during cranial surgery.Sprengel said that Al-Zahrawi was the first to teach thelithotomy position for vaginal operations (Khairallah 1942). Al-Zahrawi also described the tracheotomy operation and performed it as an emergency on one of his servants.

He was the first to write on orthodontia. He showed evidence of great experience from details of clinical picture and surgical procedures e.g. his description of varicose veins stripping, even after ten centuries, is almost like modern surgery (Al-Okbi 1971): "... Have the leg shaved if it is much hairy.

The patient gets a bath and his legis kept in hot water until it becomes red and the veins dilate; or he exercises vigorously. Incise the skin opposite the varicose vein longitudinally either at the ankle or at the knee. Keep the skin opened by hooks. Expose, dissect, and separate the vein.Introducc a spatula underneath it.

When the vein is elevated above the skin level, hang it with a blunt rounded hook. Repeat the procedure about three fingers from the previous site and hang the vein with another hook as previously done. Repeat the procedure at as many sites along the varicose vein as necessary. At the ankle,ligate and strip it by pulling it from the incision just above. When it reaches there, repeat at the higher incision until all of itis stripped .

Ligate the vein and then excise it. If difficulty is encountered in pulling it,ligate its terminal part with astring and pass it under the spatula and dissect it further. Pull gently and avoid its tearing because if it does, it becomes difficult to strip all of it and can cause harm to the patient.

When you have stripped it all, put alcoholspanges at the sites of the skin incisions and take care of the incisions until they heal. If the varicose vein is tortuous, you have to incise the skin more frequently, at each change of direction. Dissectit and hang it with the hooks and strip it as previously described. Do not tear the vein or injure it. If this happens, it becomes difficult to strip it. The hooks used should be blunt, eyeless, androunded, otherwise it can injure the vein".

He also wrote about fracture of the skull (Al-Okbi 197 1): "... The types of skull fractures are numerous, their shapes are different, and their causes are many. For example, some skull fractures are due to a blow by a sword that splits the whole skull and reaches thedura , the same as the ax does to the wood, therefore itis called axial fracture. Sometimes the sword does not split the skullcompletely, it is thus called incomplete axial fracture. Such a fracture can be small or big.

Another type is comminuted fractureWhich can be due to a hit by a stone or a fall on a stone; and this fracture can reach thedura or only be limited to the outer part of the bone. This fracture can also be small or big. A third type is the hairy type of skullfracture which is so tiny and linear like a hair.

A fourth type is the depressedfracture which occurs due to a fail or a blow so the bone is depressed like a brass jar when hit by a blunt instrument. This usually happens when the bone is soft as children. The types of these fracturesare diagnosed by examining the wound, removing the debris and contused pan of the scalp, exposing the skull, and feeling it by the spatulas. The hairy fracture is difficult to discover and can be diagnosed by exposing the skull, and smearing it with ink; the linear fracture thus appears stained."

In the treatment of fractures of the skull, Al-Zahrawi wrote: "... If the patient shows serious signs such as high fever, repeated vomiting,exophthalmos , convulsions, and coma, do not touch him because he is probably going to die. Otherwise, treat him as follows: first shave the patient's head. In comminuted depressed fractures, these pieces of boneshould be removed as will be explained. If in the process of the patient's examination or during surgery bleeding occurs, itcan be controlled by pressure using towels soaked in alcohol and by wax. Then after control of the bleeding, the small pieces of bone are removed using specialforceps .

To remove the depressed fracture, first, make trephines in the healthy bone around it. These trephine instruments should not penetrate beyond the skull into the soft tissues underneath, thus they are callednon penetrating trephines. They have a rounded ring in their proximal end to prevent them from penetrating beyond certain depths. You should have a number of these trephines that can stop at different depths depending on the thickness of the skull. Connect the holes in the skull using special saws.

First, use a fine small saw, then larger ones. These should be sharp and made of steel. Avoid cutting thedura by the trephine or saw. Once the depressed bone is freed, remove it gently,then smoothen the edges of the skull by special instruments. Wash with alcohol and treat the wound with packs soaked with ointment."

Al-Zahrawi described many dental operations such as dental extractions, fixation, re implantation, and artificial teeth. He described referred tooth pain and cautioned the physician against removal of the healthy tooth to which painis referred . He used gold threads to fix teeth because other metals would tarnish and cause a reaction. Chapter 6 of his book was all devoted to foreign bodies of the ear and their treatment. He also devoted one whole chapter to midwifery , giving tips to midwives, and describing the problems of difficult labor and obstetricalmanoeuvre .

He recommended decompression of the fetal head for obstructed labor and described the instruments used. He described the management of liver abscess by treating it into two stages (Khairallah 1942). The first stage was to allow adhesions around it and to close it from the peritoneal cavity. The second stage was to incise it...."If the procedure is done in one stage, the pus may spread to the whole abdomen and the patient may die."

He describeda total of 200 surgical and dental instruments most of them were original (Fig. 3). He said "... Choose your instruments carefully beforehand according to the operation. However, you should design other devices if needed."Thus he encouraged the physician to be innovative.

During the time of Al-Zahrawi , surgery in the Islamic world became a respected specialty practiced by reputable physicians. On thecontrary in Europe, surgery was belittled and practiced by barbers and butchers. In 1163 A.D., the Council of Tours declared the following resolution "Surgery is tobe abandoned by the schools of medicine and by all decent physicians."

Ibn-Sina (AVICENNA) 980-1037 A.D.

Ibn-Sina's full name is Abu-AliHusayn lbn -Abdullahlbn-Sina , and his titles were Al-Shaykh Al-Rais (The chief Master) or Al-Muallim Al-Thani (The Second Teacher), second to Aristotle (Browne 1962). Heis known in the Western World as Avicenna.

In 980A.D. Avicenna was born in Bukhara which is now part of Russia and known asUzben . By the age of 10, he was already proficient in the Qur'an and Arabic classics. By the age of 16, he finished Islamic law studies, geometry, anatomy,logic and philosophy.His metaphysics were influenced by an earlier philosopher in Islam, Al-Farabi . By the age of 18, he completed the study of medicine.

Soon after, he became the Prime Minister (theVisier ) and Court-Physician of PrinceNuli -Ibn -Mansur, theSamanid Ruler ofBukbara . The prince was impressed by the intelligence and endurance of hisVisier and opened for him the royal librarywhich was unique in its literary richness.Ibn -Sina wrote his first book at the age of 21.

Then he becameVisier of Aliibn Maimun , the ruler ofKhawarazm orKhiva .But he ultimately fled to avoid being kidnapped by the Sultan Mohammed El-Ghazin . Ironically, fate played an important role in the life of Avicenna who was a master in planning. The ruler ofHainadan , the southern part of Persia, whowas called AmirShwnsu'd-Dawla , had renal colic.Ibn -Sina treated the Amir's colic. The latter was very pleased and appointedIbn -Sina , not only his Court-Physician but also hisVisier . Avicenna was a proud and arrogant man.

This created enemies leading to a mutiny of the military leaders against him resulting in his dismissal and imprisonment. Fortunately, the Amir got renal colic once more and no one could relieve his pain. He thus summoned back Avicenna who cured him. The Amir apologized to Avicenna and reinstated him.

Avicenna's life during this time was extraordinarily strenuous. All the day he was busy with the Amir's services. The great part of the night was passed in lecturing and writing his books, with intervals ofwine-drinking , music, and minstrelsy. After many vicissitudes, worn out by hard work and hard living, Avicenna died andwas buried in Hamadan, Persia, in 1037 A.D. at a comparatively early age of 57. In his last illness, he treated himself unsuccessfully, so thatit was said by his detractors that neither could his physics save his body nor his metaphysics save his soul (Browne 1962) .

Avicenna wrote I00 treatises, 21 of them were major of which 16 were in medicine. He wrote in philosophy, medicine, named Al-Qanon fi Al-Tibb (Canon of Medicine). It was an encyclopedia containing more than one million words. It was composed of5 volumes:

VolumeI - described the principles and theories of medicine.

Volume II- contained the simple drugs arranged alphabetically.

Volume III- described localized diseases of the body from the head to the toes.

Volume IV-was addressed to generalized diseases of the body e.g. fevers.

Volume V- explained compounddrungs .

The Canon contained all medical knowledge up to the 1Oth century. Itwas translated to many languages and was the reference for medical schools in Europe.

up to the 17th century. Although the Canon was a great book, it overshadowed the important works prior to it by Al-Razi and Al-Zahrawi , and subsequent to it byIbn -Al-Nafis and AliIbn-Abbas , HalleAbbas , (Haddad 1942).

Avicenna wrote Arabic and Persianpoems.The last of his Arabic poem, which is considered a classical beauty, describes the descent of the Soul into the Body from the Higher Sphere which is its home (Browne 1962).

Avicennais considered a great philosopher, and his writings affected the thinkers and influenced many of those who appeared after him. He was a unique phenomenon, not only because ofthis encyclopedic accomplishments in medicine, but also because of the versatility of his genius. Hehas been compared in this respect with Aristotle, Leonardoda Vinci, and Goethe.(Keys 1971).

Ibn-Rushd (AVERROES) 1126-1198 A.D.Ibn - Rashid, or Averroes as known in Europe, was born in Granada in 1126 A.D. He studied philosophy,medicine and law. Hewas appointed as a judge in Seville in 1169 A.D. where he stayed in office for a quarter of a century.He was affected by Aristotle on whom he wrote important commentaries (Black 1970, Al-A'sar 1972) . In theseinterpretations he asserted that the human soul is not independent, but shares a universal mind. This belief caused a great controversy andwas later declared heretical by both the Moslems and Christians alike because it contradicted the doctrine of personal immortality.

He was admired by the Jews of Spain who spread Ws philosophy into Europe especially into Italy and France after they were forced out of Spain . His followers interpreted some of his writings to mean that there are two kinds of truth, aphilosophical and a religious truth. This implied a separation of reason and faith and influenced philosophical and theological speculation for many centuries. Because of his bold ideas, he was dismissed from his work and sent to Morocco where he was kept in prisontill he died on December 12, 1198.his important contribution to medicine was "Al-Kulliyat fi Al-Tibb " (Colliyet ).

It was a summary of the medical science at that time and composed of seven parts. He wrote another book, "Al-Taisir " on practical medicine. It consisted of useful excerpts and a clinical description of diseases including serouspericarditis andmediastinal abscens . He personally suffered from the latter disease and left very careful records of his own symptoms. The bookis not known in Arabic, but there are several Latin editions (Haddad 1942).Ibn-Rushd was another example of the cultured Arabic physician.

IBN-MAIMON (MAIMONEDES) 1135-1204 A.D.

In 1135, MusaIbn-Maimon (Moses Maimonides) was born in Cordova, Spain (Minlcin 1968). His father was a Rabbi and had a great influence of Moses in his interests and future achievements. During that period, the Jews had a golden era in Spain.Minkin (1968), a renowned scholar and an eminent Rabbiwrote "It was Mohammedan Spain, the only land the Jews knew in nearly a thousand years of their dispersion, which made the genius of Moses Maimonides possible."

In1160 A.D.,Moscs emigrated to North Africa to the city ofFas where be studied medicine. In 1165 A.D., he left to Palestine. However, he was dissatisfied with the cultural atmosphere. Therefore, he went to Egypt where he stayed until he died in 1204 A.D. Hewas buried inTeberias , Palestine.

Maimonides first started his career as the Rabbi of thejewish Comniunity of El-Fostat city, the capital of Egypt at that time and part of old Cairo now. Later on in life, he practiced medicine. He became an eminent and respected physician. He served both KingsSalah -El-Din (Saladin) and his elder son Sultan Al-Malik Al-Afdel during his short reign (1198-1200 A.D.). He had the confidence of both. DuringSalali -El-Din war with King Richard, the Lion-Hearted, the latter fell sick.

Although those two kings were at war, they had respect and admiration of each other. Saladin sentIbn -Maimon to Richard to treat him.After being, cured. Rictiard askedIbn -Maimon to join his court.But the latter politely declined and preferred to stay with Saladin (Minkin 1968).

Ibn-Maimon's impact on the Jewish religion is very important. He wrote classical work in the Jewish religion including codification of the Jewish laws (Black and Roth 1970).Hc also wrote in philosophy. His book, "Dalalat Al-Hai'ran " (The Guide of the Perplexed) is an importantachievement which was welcomed not only by those of the Jewish faith but also by Moslems and Christians alike. Hewas affected by his contemporaryIbn -Rushd , and byAristotl'e , but he tried to unite logic and faith. He wrote his book in Arabic. He did not live long enough to see the Hebrew translation of hisbook which would have given him a great satisfaction.

Inmedicine Ibn -Maimon did two important things: First, be translated many Arabic books into Hebrew which were than translated into Latin and other European languages. An example of these books is the Canon of Avicenna. Second, bewrote a few books of his own. One of them is "Magala flTadbir Al-Sihha " (RegimenSanitatis ) which stressed proper diet, personal hygiene, and moderation in the pleasures of life. It was in the form of letters to the Sultan Al-Afdel . The other was "Kitab " Al-Fusal fi Al-Tibb " (Fisul Musa). This was a collection of 1,500 aphorisms extracted from Galen writings together with forty-two critical remarks. Moses also wrote a book on poisons and their antidotes (Al-A'sar 1971).

When he died, the Jewish Community in Egypt built a synagogue named after him.Some Jews, up-till-now, stay overnight in this synagogue in hope of receiving healing through the spirit of this great physician (Minkin 1968).

Ibn -El-Nafis 1208 - 1288 A.D.

In 1208 A.D.,Ala'El-Deen Ibn -El-Nafis was born in a small town near Damascus calledKersh (Fig. 7) (Ibrahim 1971). He learned medicine and philosophy in Damascus and spent most of his life in Cairo. He was a physician, a linguist, a philosopher, and a historian. He was the first chief of Al-Mansuri Hospital in Cairo and the dean of the School of Medicine in 1284 A.D.

During this era, the medicalprofession together with other branches of science were passing a crisis. The Mongol Tartar invasion and destruction of Baghdad in 1258 A.D. caused an injury to the Islamic civilization from which it never recovered. It destroyed forever the Caliphate, symbolic unity of the Arabian Empire, and the preeminence of Baghdad as a center for learning.

Also during thatperiod Islamic culture was declining in Spain. It was then Cairo and Damascus the centers for education and medical prestige. There, the medical professionwas characterized by the freedom of discussion and expression of opinion, something that was very new in medicine and not known to Europe until the 17th century when introduced to England bySedenbam (Ibrahim 1971).

Ibn -El-Nafis was a dedicated person. He used to start his day after dawn prayers by making rounds at the hospital, followed by case discussions with students and colleagues, then hospital administration. His evenings were spent reading,writing and discussing medicine and philosophy with frequent scholar guests at his home in El-Hussein District in Old Cairo. His house was an example of beautiful Arabic architecture, made of marble with a fountain in the central hall.

In the history ofmankind, there are persons whose importance is revealed with the flight of time and their truth glows with the passage of centuries;Ibn -El-Nafis is one of those. He wrote many books, ten of them in medicine and a special one in philosophy. In the latter book "Fadel Ibn -Natik ", he tried to present the counter point of the philosophical view of Avicenna expressed in his book "Hai Ibn-Yakzan ".

He was an authority in theology on which he wrote several books, e.g. "The complete Message of the Prophet" and "Al-Ragol Al-Kamel " (The Perfect Man) supportingunitarianism .Ibn -El-Nafis had an important character, not being a follower but a scholar. This was evident in his writings whether in philosophy or medicine.

Inmedicine he wrote many books, two of them are "Mujaz Al-Qanun " which means the "Summary of the Canon". In these twobooks which were based onavicenna's writings, he criticized the short comings of Avicenna's book and of Galen's views and added to them. That is whyhe was named by some as Avicenna the Second .

Forexample be wrote "... We have relied chiefly on his (Galen) teachings, except in a fewdetails which we think are wrong and were not given after a thorough investigation. In describing the function of the organs, we have depended on careful investigation, observation, and honest study, regardless of whether or not these fit with the teachings and theories of those who have preceded us."

Ibn -El-Nafis added lights to the physiology of the circulation. In the ancient history,Erasistratus of the AlexandriaScbool (310 B.C. - 250 B.C.) believed that blood was contained only in the eight side of the circulation, namely the veins and the fight side of the heart. The left side of the circulation, namely the left side of the heart and the arteries were supposed to contain air because arteries were found empty when an animal was sacrificed, hence the name "arteria ".

When Galen came (131 - 210 A.D.), he described blood to pass from the right side of the heart to the left side through minute openings in the septum of the heart, then it mixed with air from the lungs, andsequently distributed to the whole body. Forcenturies this was the prevalent belief and no one, including the Arab physicians and their eminent writer Avicenna, could dare to challenge this sacred view.Ibn -El-Nafis did. Fivetimes he stated in unmistakable terms that "... the blood from the right chamber of the heart must arrive at the left chamber, but there is no direct pathway between them.

The thick septum of the heart is not perforated and does not have visible pores as some people thought or invisible pores as Galen thought. The blood from the right chamber must flow through the venaarteriosa (pulmonary artery) to the lungs, spread through its substance, he mingled with air, pass through thearteria venosa (Pulmonary vein) to reach the left chamber of the heart..." ( Salem 1968). In describing the anatomy of thelung Ibn -El-Nafis stated: "The lung is composed of.

first, the bronchi: second, the branches of thearteria avenosa ; and third, the branches of the venaarteriosa ; all of these are connected by loose porous flesh The need of the lung for the venaarteriosa is to transport to it the blood that has been thinned and warmed in the heart, so that what seeps through the pores of the branches of this vessel into the alveoli of the lung may mix with what is of air therein and combine with it and the mixture is carried to the left cavity of the heart by thearteria venosa " (Haddad 1936).

Ibn -El-Nafis also made other contributions in the circulation. Avicenna, following Galen's description of the anatomy, stated that the human heart has three ventricles.Ibn -El-Nafis rejected that as he said "...And his statement ((Avicenna's) that the heart has three ventricles is not correct, as the heart has onlytow ventricles..." He was also the first to describe the coronary circulation as he wrote "...Again, his statement (Avicenna's) that the blood in the right side is to nourish the heart is not true at all, for the nourishment of the heart is from the blood that goes through the vessels that permeate the body of the heart... "

Three centuries after the discovery of the pulmonary circulation byIbn - El-Nafis , others, such as Michael Servetus,Realdus Colombus , CarloRuini , AndreaCesalpino , and Francois Rabelais, claimed the same thing (Mayerhof 1935). There is a strong suspicion that these authors obtained their knowledge from the Arabicliterature which was available at that time to the European investigators without giving credit toIbn -El-Nafis (Keys 1971, Haddad 1942).

It is considered to be more than a coincidence that Servetus would discover the pulmonary circulation,and also to write a book, similar to that ofIbn -El-Nafis , on Unitarianism. Servetuswas burnt with his book, "Restitutio Christianismi " in Geneva in October 1553 at the order of Calvin because he was considered heretic.

The ArabsAnd Ophthalmology

The Arabs were much interested in ophthalmology. In the ninth century,Hunayn Ibn-Ishak (Joannitius ) translated to Arabic the Greek literature on the eye. As mentioned before, Al-Razi described the changes in the caliber of the eye produced by relaxation and contraction of the iris. He also described the cataract operation.

In 1050 A.D. at Baghdad, AliIbn -Isa (Jesu Haly ) wrote the classic book on ophthalmology,Tathkirat Al-Kahhalin (A Note for the Oculists). As stated byCunistan (1921), it is the oldest book in its original language on diseases of the eye. In a clear and logical style, the author described trachoma, conjunctivitis, and cataract, and prescribed treatment (Keys 1971).

Avicenna described the six extrinsic muscles of the eyeball.

In the thirteenth century,Ibn Abu-Al-Kawafer wrote a book on therapeutic ophthalmology entitled "Natigat -El-Fikr fi Ilag Amrad El-Bassar " (Conclusions fromExpelience on Treatment of Diseases of the Eye). According toKahil (1929) is one of several textbooks of ophthalmology consideredto be superior to any written in Europe up to the eighteenth century.

ARABS AND ANESTHESIA

Being an obstetric anesthesiologist,I feel obligated to write a little more on the contributions of the Arabs to both anesthesia and obstetrics.

First, in anesthesia, the Arabs described in detail the pharmacology of important narcotics such as opium and other central nervous system depressants such ashyoscyamus and hashish (Khairallal 1942). Burton (1886 A.D.)stated that "anesthetics have been used in surgery throughout the East for centuries before ether and chloroform became the fashion in the civilized West. In a Treatise on the Canon of Medicine byGruner it is stated by Avicenna under the article 8l4 ANESTHETICS:"If it is desirable to get a person unconscious quickly, without him being harmed, add sweet smelling moss to the wine, or lignum aloes.

If it is desirable to procure a deeply unconscious state,so as to able the pain to be borne which is involved in painful applications to a member.place darnel-water into the wine, or administer fumitory,opiuium ,hyoscyamus (half dram doses of each); nutmeg, crude aloes-wood (4 grains of each). Add this to the wine, and take as much as is necessary for the purpose.Or .boil blackhyoscyamus in water, withmandragore bark, until it becomes red. Add this to the wine."

The Arabs also introduced "the Soporific Sponge" which was commonly used for anesthesia in the middle ages. The sponge was soaked with aromatics and narcotics to besucked and then held under the nostril to provide anesthesia prior to surgery (Keys 1971).

Avicenna wrote more than 1,000 years ago about the effect of pain on ventilation: "Pain dissipates the bodily strength and interferes with the normal functions of the organs. The respiratory organs are inhibited from drawing in air, and consequently the act of breathing is interfered with, and the respiration becomes intermittent, rapid, or altogether unnatural in rhythm" (Gruner 1930).

ARABS AND OBSTETRICS

Hynayn Ibn-Ishak (Joannitius , 809-873 A.D.) translated the work of the Greek pioneer in obstetrics, Paul of Aegina, into Arabic.Hunayn also translated to the Arabic world most of the work of Hippocrates, Galen, and Ptolemy. Moreover, he was a gifted physician and philosopher. AliIbn -Al-Abas Al-Majusi (HalleAbbas ) who died in 994 A.D. was the first to describe in his book "Al-Kitab Al-Malaki " (The Royal Book) that the uterine contractions are the cause of delivery of the fetus (Keys 1971). Before him, itwas thought that the uterine contractions were only as indication of the onset of labor; subsequently the fetus would swim its way out of the womb and birth canal.

Most of the deliveries were performed by midwives at home . For complicatedobstetrics Al-Zahrawi offered advice to midwives as mentioned

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