The Rise & Influence of Medicine in the Islamic World

An Exhibition curated jointly curated by the Islamic Studies Library and the Osler Library of the History of Medicine running from September 11th to December 22nd, 2023.

تشریح البدن منصور ابن محمد ابن احمد ابن یوسف فقیه الیاس Tashrīḥ-i badan [Anatomy] by Manṣūr ibn Muḥammad ibn Aḥmad ibn Yūsuf Faqīh Ilyās 16th century. Osler Library of the History of Medicine

The practice of medicine in the region sometimes referred to as the Islamic World[1] predates the revelation of Islam: therapeutic practices before Islam relied heavily on Mesopotamian, Egyptian, Persian, Indian, and Greek medical knowledge. During the early and medieval periods of the Islamic era, physicians in the region achieved advancements and innovations that have had a lasting and significant impact on the evolution of medical practices around the world. This exhibition aims to show how medical knowledge first came to the Islamic World (pre-Islam until the 10th cent. AD/4th cent. AH), then circulated and developed within the region (between the 11th and 16th cent. AD/5th-10th cent. AH), before being exported to Europe (during the 17th and 18th centuries. AD/11th-12th cent. AH).[2] Visitors will learn how the translations of foreign medical texts (from Greek, Sanskrit, Syriac, etc.) into Arabic and Persian eventually led to the need to codify such a large body of knowledge for the purpose of dissemination. Visitors will also gain an appreciation for the wealth and depth of knowledge produced by physicians who practiced in Islamic lands, especially in fields like ophthalmology, pharmacology and surgery. Finally, visitors will understand the lasting and significant impact that medical knowledge produced in the Islamic World has had on modern Western medicine. Through the display of original manuscripts, books, and antique artefacts from the Islamic Studies Library (ISL), and the Osler Library of the History of Medicine, The rise and influence of Medicine in the Islamic World will take visitors on a fascinating journey into the world of Islamic medicine.[3]

Comprising two complementary displays -one at the Islamic Studies Library and other at the Osler Library-, the exhibition will be accessible during libraries opening hours from September 11th to December 22nd, 2023.

[1] For geographical location, contemporary denominations of countries have been used even if the national entities known today did not exist in their current frontiers at the time. The geography of the region was in constant flux during the long period covered by the exhibition and referring to today’s place-names appeared like the easiest way to situate individuals and events.

[2] For dating, both the Gregorian calendar (AD) and the Hijri calendar (AH) have been used most of the times. An exception was made for Greek and European physicians for whom only Gregorian dates are given.

[3]The rise and influence of Medicine in the Islamic World was jointly curated by Anaïs Salamon and Ghazaleh Ghanavizchian from the ISL, and Dr. Mary Hague-Yearl from the Osler Library.

Pre- & early Islamic Medicine

Medical practices before Islam came from Mesopotamian, Egyptian, Persian, Indian, and Greek physicians. After the rise of Islam (7th cent. AD/1st cent. AH), pre-Islamic medicine remained in use until the beginning of the Umayyad Caliphate (660-750 AD/40-132 AH). From the 9th cent. AD/3rd cent. AH onwards, a new type of medicine emerged by adopting Greco-Islamic medical knowledge and recorded as Ḥadīth [Reports from the Prophet Muḥammad]: This Prophetic medicine drawn from Ḥadīth co-existed with other types of medical care – like Greek humoral medicine – and kept developing until the 14th cent. AD/9th cent. AH.

‫طب النبي لمحمود بن محمد الجغميني . Ṭibb al-Nabī [Prophetic medicine] li-Maḥmūd ibn Muḥammad al-Jighmīnī (13th cent.), ‪‪1881. Early Arabic Printed Books from the British Library. Gale database accessed ‪28 Aug. 2023.

The Translation of Foreign Texts

During the Abbasid Caliphate (750-1258 AD/132-651 AH), significant effort went toward translating medical and scientific works from other cultures and languages. Established in the 9th cent. AD/3rd cent. AH in Baghdad (Iraq), Bayt al-Ḥikmah / بيت الحكمة [The house of wisdom] supported the translation of foreign texts into Arabic. Many Arab physicians started as translators before composing their own works. Two examples are the Arab Nestorian Christian Ḥunayn ibn Isḥāq,[4] the author of a fundamental ophthalmological treatise, and the Syriac Christian Ibn Māsawayh,[5] the author of many works on fevers, leprosy, melancholy, and other topics. The most commonly translated texts at the time were the Compendium on materia medica by Dioscorides[6] as well as the works of Hippocrates[7] and Galen[8] in humoral medicine.

By the end of the 9th cent. AD/3rd cent. AH, Hellenistic humoral medicine – based on the balance between four humors: blood, phlegm, yellow bile, and black bile – had become prominent in the region. However, prophetic medicine was still very popular, and physicians often blended the two approaches together when curing patients until the 14th cent. AD/9th cent. AH.

In the late 9th – early 10th cent. AD/3rd – 4th cent. AH, the first hospitals appeared in Iraq and Egypt and then started spreading throughout the Islamic World. For sovereigns, such institutions were part of charitable endeavors and cam to symbolize political power. For physicians, hospitals were a place where they not only cured patients, but also taught and trained aspiring physicians.

[4] Ḥunayn ibn Isḥāq al-ʿIbādī. حنين بن إسحاق العبادي (Iraq, 808–873 AD/192-259 AH) was the most famous translator of Greek texts into Syriac and Arabic. His translations formed a foundation for the continuation of Galenic medicine amongst Muslim physicians and, through their mediation, in the mediaeval West.

[5] Ibn Māsawayh. ابن ماسويه (Iraq, died 857 AD/243 AH) began his career translating Greek scientific works for the famous Bayt al-ḥikmah, but became a court physician, attending the high society around the caliph.

[6] Dioscorides (Greece, active in the first century C.E.) is Pedanius Dioscorides of Anazarbos, Greek physician and herbalist, and author of De materia medica that formed the basis of the pharmacological tradition of the classical Islamic world.

[7] Hippocrates (Greece, born after 460, died circa 379 B.C.E.) is considered in both the Muslim world and the West as “the father of medicine.” The Corpus Hippocraticum -writings attributed to him- comprises about seventy titles. However, the authorship of many of them has been a matter of dispute since antiquity. Hippocrates nevertheless drew the first outlines of humoral medicine.

[8] Galen (Turkey, 129-circa 216 C.E.) was a Greek-speaking physician born in Pergamum. His vast work (more than 20,000 pages in a standard 1821 edition) deals with all fields of medical science (anatomy, physiology, therapy, pharmacology, surgery), but also extends to philosophy, logic, ethics, etc.

The Organization & Dissemination of Knowledge

In the 10th and 11th cent. AD/4th – 5th cent. AH, compiling and organizing what had become a large body of knowledge became the priority. Thus, comprehensive influential encyclopaedias were composed: examples include/ كتاب المنصوري في الطب  Kitāb al-Manṣurī fī al-ṭibb [The book on medicine dedicated to al-Mansur] and كتاب الحاوي في الطب    / Kitāb al-Ḥāwī fī al-ṭibb [The Comprehensive Book on Medicine] both by Abū Bakr al-Rāzī,[9] and/ كتاب القانون في الطب  Kitāb al-Qānun fī al-ṭibb [The canon of medicine] by Avicenna.[10] If such encyclopaedic works were not always well received by the medical community at the time of composition, they served as the foundation of later important works like those of Averroes,[11] Ibn al-Nafīs,[12] and many others.

بن سينا لا القانون في الطب. Al-Qānun fī al-ṭibb by Ibn Sīnā, 17th century. Osler Library of the History of Medicine

[9] Abū Bakr al-Rāzī -or Rhazes-.  أبو بكر محمد بن زكريا الرازي(Iran, 854-925 or 935 AD/240-313 or 323 AH), known to the Latins as Rhazes, was a physician, philosopher and alchemist. His medical handbook (Mansuri) and other writings were translated over a dozen times into Latin and other European languages.

[10]Ibn Sīnā -or Avicenna-.أبو علي حسين بن عبد الله بن سينا (Iran, 980-1037 AD/370-428 AH) was known primarily as a philosopher and physician, but he contributed to the advancement of many more sciences accessible in his day: astronomy, music, politics, religion, poetry, etc.  Divided in five books (1. Generalities, 2. Pharmacology, 3. Special pathology, 4. Treatises, 5. Pharmacopeia), his Qanun is the clear and ordered sum of all the medical knowledge available at the time, augmented from his own observations. The Qanun served as a reference for seven centuries of medical teaching and practice.

[11] Ibn Rushd -or Averroes-. محمد إبن احمد إبن رشد(Spain, 1126-1198 AD/520-594 AH) was known primarily as a philosopher and theologian, but also specialized in the natural sciences (physics, medicine, biology, astronomy). He wrote several treatises about stroke, a neurological disease similar to Parkinson, and the anatomy of the eye. The encyclopaedia co-authored with Avenzoar – or Ibn Zuhr – (Spain, died 1162) entitled Al-Kulliyat fi al-Tibb was translated into Latin in the 14th century A.D. and became a textbook in Europe for centuries (known as the Colliget).

[12] Ibn al-Nafīs. ابن النفيس (Syria, 1210-1288 AD/607-687 AH) is the author of one of the most widely read commentaries on Avicenna’s Qānūn fī l-ṭibb in the pre-modern Islamic world. He was also the first physician to propose that blood travels from the right side of the heart to the left through the lungs (pulmonary transit).

The Emergence of Specialties

Ophthalmology, pharmacology and surgery quickly emerged as medical specialties in the Islamic World as demonstrated by the number of dedicated monographs. Other topics such as anatomy, bloodletting or embryology were also sometimes the subject of monographs, but these did not become as influential as encyclopaedias chapters on the same topics.

Ophthalmology

Ophthalmological works composed as early as in the 9th cent. AD/3rd cent. AH already show very advanced knowledge: grounded in theories inherited from the Hellenic World, they included intricate surgical procedures to treat common eye diseases like cataracts. One of the most renowned works from the early period is تذكرة الكحالين  /Tadhkirat al-Kaḥḥālīn [Memorandum of the oculists] by ʿAlī ibn ʿĪsá[13] (11th cent. AD/5th cent. AH). A few centuries later, in the 14th cent. AD/9th cent. AH, Ibn al-Nafīs compiled in a systematic way the ophthalmological knowledge of the time in/ كتاب المهذب في طب العين  Kitāb al-Muhadhdhab fī ṭibb al-ʿayn [Ophthalmology manual].

جلاء العيون لحكيم شليم فلمنكي / Jalā’ al-‘uyūn [Clarity of the Eyes] by Ḥakīm Shalīm Falamankī, 1863. Osler Library of the History of Medicine

Pharmacology

Physicians in the Islamic Era commonly used the 500 substances described in Dioscorides’ Compendium in addition to drugs used in Indian and Persian medicine. The 10th cent. AD/4th cent. AH writings of Qustā ibn Lūqā[14] included drugs such as camphor or ammoniac that were unknown at the time to Greek and European physicians. In the 12th cent. AD/6th cent. AH, al-Ghafīqī[15] compiled a list of medicinal substances ordered alphabetically entitled كتاب الأدوية المفردة / Kitāb al-adwiyāʾ al-mufradah [The book of simple drugs].

This work served as a basis for a later manual authored by Ibn al-Baytar[16] (13th cent. AD/7th cent. AH) that presented a total of 1,400 medicaments and became a reference for many subsequent guides in the Islamic World and beyond.

 / كتاب الأدوية المفردة للغافقي Kitāb al-adwiyah al-mufradah by al-Ghafīqī, 1256. Osler Library of the History of Medicine

Surgery

Many physicians in the medieval Islamic medical tradition were interested in surgery. One of the most famous surgeons was al-Zahrāwī[17] (11th cent. AD/5th cent. AH) whose thirty-volume encyclopaedia entitled/ كتاب التصريف لمن عجز عن التأليف  Kitāb al-Taṣrīf li-man ʿajiza ʿan al-taʾlīf [The arrangement of medical knowledge for one who is not able to compile a book himself] was quoted over 200 times by 14th cent. AD/9th cent. AH French surgeon Guy de Chauliac.[18]

Another important contributor to surgical knowledge was Abū al-Faraj ibn al-Quff[19] (13th cent. AD/7th cent. AH) who composed a substantial monograph on surgery, كتاب العمدة في صناعة الجراحة / Kitāb al-ʿUmdah fī ṣināʿat al-jirāḥah [The mainstay in the art of surgery], which comprised twenty chapters covering anatomy, physiology, general surgical principles, and a pharmacopoeia (recipes for compound drugs used in surgery).

التصريف لمن عجز عن التأليف الزهراوي / Al-Taṣrīf liman ‘ajiza ‘an al-ta’līf by al-Zahrāwī, (11th cent.). Bibliothèque Nationale du Royaume du Maroc

[13] ʿAlī ibn ʿIsá al-Kaḥḥāl. علي بن عيسى الكحال (Iraq, died 1038 or 1039 AD/429 or 430 AH) was the best known oculist (kaḥḥāl) of the Arabs. His work, the Tad̲h̲kirat al-Kaḥḥālīn , is the oldest Arabic work on ophthalmology that survived in the original. This comprehensive treatise was translated into Hebrew and Latin in the 15th century A.D.

[14] Qustā ibn Lūqā. قسطا ابن لوقا (Syria, died 912 or 913 AD/299 or 300 AH) worked as a physician and translator -he was fluent in Greek, Syriac and Arabic-.  His medical works include treatises on gout, infectious diseases, insomnia, fevers, types of crises in illnesses, the pulse, paralysis-types, causes and treatment, the four “humours”, and phlebotomy. 

[15] Al-Ghāfiqi. أبو جعفر أحمد بن محمد الغافقي (Spain, 12th cent. AD/6th cent. AH) was regarded as the best expert on drugs of his time.

[16] Ibn al-Bayār. ابن البيطار (Spain, died 1248 AD/646 AH) was a botanist and pharmacologist. Some historians consider he plagiarized al-Ghafiqi’s Kitāb fī l-adwiya al-mufrada to compose his al-Jāmiʿ li-mufradāt al-adwiya wa-al-ag̲h̲d̲h̲iya.

[17] Abū al-Qāsim  al-Zahrāwī -or Abulcassis-. أبو القاسم الزهراوي (Spain, 936-1013 AD/ 324-404 AH) was an innovative physician, surgeon and chemist whose influence continued for centuries and extended far beyond the frontiers of the Muslim Worlds.

[18] Guy de Chauliac (France, 1300-1368 AD) was a physician and surgeon famous for his treatise Chirurgia Magna that was translated in numerous languages and served as a reference until the 16th century.

[19] Abū al-Faraj ibn al-Quff. أبو الفرج بن يعقوب بن إسحاق ابن القف (Jordan, 1233-1286 AD/630-685 AH) was a Christian physician and surgeon better known as a writer and educator than as a doctor.

Knowledge Exchanges

The medical community in the Islamic World remained quite productive through the 14th cent. AD/9th cent. AH, especially in Syria and Egypt. In the latter half of the 16th cent. AD/10th cent. AH, early modern European medical ideas, techniques, and drug therapies started filtering into the Islamic World. Dāʾūd al-Antakī[20] included 1,712 mineral, animal and plant substances from Egypt, Europe, India, China, the Levant, North Africa, and Asia Minor. In hisتذكرة أولي الألباب والجامع للعجب العجاب  / Tadhkirat ulī al-albāb wa al-jāmiʿ li al-ʿajab al-ʿujāb [Memorandum book for those who have understanding and collection of wondrous marvels] (1568 AD/975 AH), followed the European practice of using China Root (Chub-chini) to cure syphilis. In a treatise dedicated to syphilis written in 1569 AD/ 977 AH, ʿImād al-Dīn Masʿūd Shīrāzī[21] also prescribed China Root as a cure.

In the 17th cent. AD/11th cent. AH, Ibn Sallūm’s[22] treatise entitled غاية الاتقان في تبدير بدان الانسان / Ghāyat al-itqān fī tadbīr badān al-insān [The culmination of perfection in the treatment of the human body] originally composed in Arabic and later translated into Ottoman Turkish, included translations of several Latin writings by Paracelsus.[23] But knowledge also circulated in the other direction: Europeans became interested in learning of the medical practices then current in the Islamic World. In 1681 AD/1092 AH, Joseph Labrosse[24] published Pharmacopoea Persica ex idiomate Persica in Latinum conversa which consisted of the Latin translation of a Persian book on compound remedies with personal notes and comments.

Fasciculus medicinae by Johannes de Ketham. 1513. Osler Library of the History of Medicine

[20] Daʾūd al-Antakī. داؤود الأنطاكي (Egypt, 16th cent. AD/10th cent. AH) was a blind physician and pharmacist who authored a three-part medical encyclopedia that included descriptions of over 3,000 medicinal and aromatic plants.

[21] ʿImād al-Dīn Masʿūd Shīrāzī. عماد الدین مسعود شیرازی (Iran, mid-16th cent. AD/ mid. 10th cent. AH) was a physician who composed a number of treatises in Persian and Arabic on the therapeutic values of Opium and China root (species of smilax). European influence is visible in his works.

[22] Ṣāliḥ b. Naṣrullāh Ibn Sallūm al-Ḥalabī. صالح بن نصر الله بن سلوم الحلبي (Syria, died 1670 AD/1081 AH) was the head physician of the Ottoman Empire whose writings are often seen as instrumental in the introduction of European Renaissance medicine to the Middle East.

[23] Paracelsus (Switzerland, 1493-1541 AD) was a physician, alchemist, theologian, and philosopher. He is one of the first scientists to introduce chemistry to medicine advocating for the use of inorganic salts, minerals, and metals for medicinal purposes. Instead of the four humour of Hellenistic medicine, he believed there were three humours: salt, sulphur, and mercury respectively representing stability, combustibility, and liquidity.

[24] Joseph Labrosse (France, 1636-1697 AD), also known as Father Angelus of St. Joseph, was a French Carmelite missionary and writer. He played a role in transmitting Persian medical terminology to Europe, and was the first European to make a serious study of Iranian medicine. He also compiled a Persian dictionary with translations into Latin, French, and Italian.


The Rise of European Medicine as the Reference

 In the middle of the 18th cent. AD/12th cent. AH, traditional Islamic medicine seemed unable to combat the plague epidemic in Istanbul. The Ottoman sultan Mustafa III ordered a Turkish translation of two treatises by Hermann Boerhaave.[25] These translations, soughing to reconcile and harmonize Boerhaave’s ideas with traditional Islamic medicine, were completed in 1768 AD/1182 AH.

The 19th cent. AD/13th cent. AH witnessed profound changes in the teaching of medicine in the Islamic World as European medical expertise became the reference point. In 1825 AD/ 1240 AH, the Egyptian army hired French physician Antoine-Barthélémy Clot[26] as surgeon-in-chief. A few years later, Clot established a medical school near Cairo which French, Italian and German professors. Similarly, a military medical school, دار الفنون  / Dār al-Funūn [The house of arts] founded in Tehran (Iran) in 1850 AD/ 1266 AH offered instruction in French based on European medical texts translated into Persian.

Nevertheless, aspects of medieval Islamic traditional medicine continued to coexist alongside modern European medicine. In the late 19th cent. AD/13th cent. AH, treatises of Ibn Sīnā and Ibn al-Bayār, among others, were still printed at the بلاق / Būlaq Press ( / المطبعة الأميريةal-mabaʿah al-amīrīyah) in Cairo because they continued to represent a vital tradition.

[25] Hermann Boerhaave (Netherlands, 1668-1738 AD) was a Dutch botanist, chemist and physician considered to be the founder of clinical teaching and of the modern academic hospital, and sometimes referred to as “the father of physiology”. He is best known for demonstrating the relation of symptoms to lesions.

[26] Antoine-Barthelemy Clot (France, 1793-1868 AD) also known as Clot Bey is a French physician and medicine professor who spent most of his life working in Egypt.

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Foundation for Arab Music Archiving & Research (AMAR) / مؤسّسة التّوثيق والبحث في الموسيقى العربيّة

Launched in 2009, the Foundation for Arab Music Archiving & Research (AMAR) is a private Lebanese organization working towards the preservation of recorded and printed Arab musical tradition of the Nahda (approx. 1903-1935). AMAR also aims at supporting on-going scholarly research in musicology, and promoting traditional Arab music. To do so, AMAR actively collects, catalogues, and digitizes printed scores and audio records, organizes public lectures, scientific conferences, and musical concerts, and ensures its unique collection is accessible to worldwide researchers and the general public.

The Foundation for Arab Music Archiving & Research is supported by numerous artists and music professionals. International renowned musicologists such as Jean Lambert, Nidaa Abou Mrad, Virginia Danielson, or Michael Frishkopf are members of the Consulting & Planning Board. And the foundation is managed by a Leading Team including numerous music specialists and professionals.

Today, AMAR has one of the largest known record collections of Egyptian/Syro-Lebanese Arab music from 1903 through to the 1930s. AMAR also has some partial collections of Lebanese studio recordings that date back to the 1950s.

About‘ page

The geographical focus of the foundation’s work spans from Lebanon, Syria, Palestine, Iraq, the Arab Gulf to Morocco, Algeria and Tunisia, and includes minority groups existing in these countries such as the Syriac, Kurdish, and Coptic communities as well as Sufi orders. If initially, AMAR’s dissemination work relied primarily on CDs and booklets, with the rise of the Internet, efforts were redirected towards the creation of “a website that will deliver Arab music at the highest quality that available technology allows.”

On the website, visitors will find a dynamic timeline highlighting important contributors to the development and circulation of traditional Arab music. Despite some limitations outline in the introductory paragraph, the timeline remains an interesting source of information.

Complementing the timeline, the Artists & Music section offers a different way to navigate the various singers, and composers included in the database:

Moreover, in the past ten years, AMAR produced over 200 Podcast episodes (in Arabic) focusing on individual artists, musical techniques and/or instruments. And the list of events available on a dedicated page gives a idea of the variety of manifestations AMAR participated in and organized: exhibitions, concerts, panels, film screenings, etc. Unfortunately, the most recent ones go back to 2021: one can only hope they will resume activities in this area soon. The Documents page gives access to lengthy and well-documented papers on various people and topics:

Last, the Products page is where one can order materials published by the foundation from, mostly CDs but also a monograph:

It is worthy to note that traditional Arab music enthusiasts will find original music available for listening in a number of the website’ sections (Artists & music, Podcast, and Products). Be advised that the sound quality varies from one recording to another.

For more information, we invite you to consult the Press and Press TV Kits, and/or contact the AMAR Foundation. Their website is available in Arabic and English.

Reading Muslims Project

Reading Muslim is an inter-and multi disciplinary project funded through the university of Toronto’s Connaught Global Challenge Grants Program.

Reading Muslim project is a Network of academics, scholars and researchers, and is re-examining the place of textuality in the Islamic Studies. This project is aiming to “elevate the understanding of Islam, Muslims and society”, by examining a set of methodological and political questions about the Islam today through the lens of textuality.

  • “Who are the privileged readers of Muslim texts?
  • What is the relationship between texts and Islamic tradition?
  • Who gets to decide the relationship between textuality and orthodoxy?
  • How do texts support the legal and bureaucratic institutions of the modern state in its project of governance?

This project provides access to three different types of content such as articles, podcasts and videos. Each item provides an introduction about the author along with the full access to the content.

“Reading Muslims begins from the premise that consideration of texts and textual methods are indispensable to the study of Islam. Islam began with a book : al-Kitāb, the Qur’anic revelations. From this first textual experience came others: Qur’anic exegesis, the Law, Sufism, etc. Islamic studies scholars, whether Muslim or not, read Muslim texts to understand the Islamic tradition. But they also read Muslim bodies and practices through an ethnographic lens. And, to make things more complicated, they read Muslims as readers of their texts, paying attention to various interpretations within Muslim communities.”

This platform is comprised of four research hubs. Hub 1: Muslims as Readers, Hub, 2: National Security and Anti-Muslim Racism, Hub 3: Reading Practices, Hub 4: Anthropology of Islam. Under each hub researchers and community partners are looking “textuality in Islamic studies and its place in the formation of community identities in dynamic societies.”

Each hub provides a brief introduction to the aspects that will be examined, name of the researchers and community partners as well as access to the various available contents through the Reading Muslims platform.

Moreover, Reading Muslims provides information about their upcoming events on their website.

GSSneareast: “Network for Gender and Sexuality Studies in the Near East”

GSSneareast: Network for Gender and Sexuality Studies in the Near East is an online research and networking platform designed by and for scholars interested in Women’s, Gender, and Sexuality Studies in the Near East. Its aim is to set the grounds for a collaborative, stimulating, and inter-disciplinary virtual environment dedicated to researchers and institutions engaged in Women’s, Gender, and Sexuality Studies in the Middle East and beyond. The platform was softly launched in the Fall of 2021 and should be completed in the Fall of 2022.

GSSneareast was created and is maintained by Gülşah Şenkol, a Postdoctoral Fellow at the Orient-Institut Istanbul, specializing in comparative women’s history in the Middle East. Dr. Şenkol graduated in History from Ohio State University in 2019, and held a number of visiting fellow positions at North-American, Turkish and Swedish Universities/Research Centers. Her research focuses on the history of feminist movements in the Middle East in the late 19th and early 20th centuries.

“GSSneareast is grounded firmly in the idea that gender, and sexuality studies need[…] to be a collaborative endeavor, and that conversation[s] about our disciplines, approaches, and research will play a big role in moving scholarship forward.”

The platform was endorsed by numerous research institutions: the Queer and Feminist Studies Working Group at the European University Institute (EUI), Gesellschaft für Turkologie, Osmanistik und Türkeiforschung (GTOT), Institut Français d’Études Anatoliennes (IFEA), Institute for Mediterranean StudiesFoundation for Research & Technology Hellas (IMS-FORTH), Kadir Has University Gender and Women’s Studies Research Center (KHAS GWSRC), Koç University, Netherlands Institute in Turkey (NIT), Rem-Em: Remembering and Coexisting in the Eastern Mediterranean Platform, Sabancı University Istanbul Policy Center (IPC-MERCATOR), the Association for Women’s and Gender Studies in Turkey (TOCIKAD), the History Foundation (Tarih Vakfı), the Swedish Research Institute in Istanbul (SRII), Women’s Library and Information Center Foundation in Turkey (WLICF).

At the time of our visit, the GSSneareast platform highlighted various past and future projects such as:

According to Dr. Şenkol’s description of the project, the GSSneareast platform should eventually feature geographic information system (GIS) mapping tools to create an interactive database of scholars in the field, WGSS programs, departments, and research centers in the region and beyond, Libraries and archives holding relevant collections, not-for-profit organizations, research projects, and databases focusing on Women’s, Gender and Sexuality Studies in the Near East. The platform should also make available practical information for young scholars in the field (“How to’s”), a podcast, and a discussion forum, and hold an annual colloquium and a biennial workshop to advance conversations on innovative approaches to the field.

To learn more about the GSSneareast platform and related projects, you may watch this short promotional video :

Islams Ibadites: l’Ibadisme dans les sociétés de l’Islam médiéval et contemporain

Islams Ibadites is a research blog dedicated to French research on Ibadism in medieval and contemporary Muslim societies. Over the past ten years, the uncovering and discovery of important sets of primary sources in Arabic resulted in a growing interest from researchers and students in this school of Islam. Cyrille Aillet, a French researcher, is the creator and moderator of this blog. He started working on Ibadism in medieval North Africa around 2010, in particular in an oasis (named Ourgla) located in contemporary Algeria.

Islams Ibadites aims at centralizing the scholarship on Ibadi communities in both Middle Eastern and Western societies, from the Middle Ages to the contemporary period, produced by numerous researchers and students. Its contents are categorized as follow:

Within each category, visitors will find interesting information like a list of researchers specializing on the topic, international conferences, summer schools, lectures, and publications announcements, book reviews, etc:

Despite focusing on the same topic, Islams Ibadites offers a very different perspective than that proposed on the Ibadi Studies research blog we had reviewed in January 2020.

Both the blog content and the interface are in French.

Persian Culture Workshops at the Redpath Museum in May & June 2019

Located on the McGill campus, the Redpath Museum is an academic unit of the University. “Its mandate is to foster understanding and appreciation of the diversity of our biological, geological, and cultural heritage through scientific research, collections-based study, and education.”

As part of its Spring programming, the Redpath Museum will be hosting two series of  Persian Culture Workshops in English designed respectively for children ages 7-9 and ages 10-12. The workshops, offered by Dr. Farshid Sadatsharifi, visiting scholar at the McGill Institute of Islamic Studies, and Mrs. Ghazaleh Ghanavizchian, Senior Library Clerk at the Islamic Studies Library of McGill University will explore “the historical events, the colorful medieval paintings and the beautiful collection of poems kept within the pages of the Persian Epic of Kings.”

The full programming is as follow:

  • May 5th: The Persian Epic of Kings – Part 1 (ages 7-9)
  • May 12th: The Persian Epic of Kings – Part 2 (ages 7-9)
  • June 1st: The Persian Epic of Kings – Part 1 (ages 10-12)
  • June 15th: The Persian Epic of Kings – Part 2 (ages 10-12)

Please note that as space is limited, registration is required and will close a few days before the workshops.

Facebook users may follow the series there: The Persian Epic of Kings for Children ages 7 to 9 and The Persian Epic of Kings for Children ages 10 to 12.

To go further, the Islamic Studies Library collection includes a significants number of miniatures and manuscripts copies of the book Shahnameh – Epic of Kings. Some of them are accessible online in the Shahnameh by Ferdowsi digital exhibition:

For more information about Persian culture, you may visit the Islamic Studies Library of McGill University.

Islamic Paleography and Codicology workshop: a Summary

From Monday September 11th to Friday September 14th, the Islamic Studies Library had the pleasure to host an Islamic Paleography and Codicology workshop co-organized with the Institute of Islamic Studies, and the McGill Islamic Studies Students Council.

Participants had the opportunity to listen to inspiring and enlightening lectures, some of which involved the display and manipulation of manuscripts and rare books from the McGill Library and Archives collections.

Day 1 of “Islamic Paleography and Codicology Workshop”: An Introduction to the Arts of Bookmaking

Guests lectures were delivered by internationally renowned scholars in the field: Professor François Déroche from Collège de France (Paris, France) and András Riedlmayer from the Aga Khan Program Fine Arts Library at Harvard University (Cambridge, MA). Professor Déroche’s presentation focused on a research he has been conducting on three mammoth Qur’ans from the Ommeyad and Abbasid periods. András Riedlmayer’s lecture focused on the arts of illuminating and illustrating manuscripts in the Islamic World, and concluded with a fascinating section on the fake illuminated manuscripts market.

 

 

 

 

 

 

 

 

Other lectures covered various aspects of the production of manuscripts (such as writing supports, scripts, illuminations and illustrations, covers and bindings), as well as some challenges that arise when working with manuscripts (such as identification, location, attribution, etc.). And all sessions of the workshop were very well attended by members of both the McGill community and the wider community.

Day 3 of “Islamic Paleography and Codicology Workshop”: The Persian Manuscripts Tradition

Special thanks go to the Institute of Islamic Studies, the Post-Graduate Students’ Society, McGill Libraries and Archives  and the Dean of Arts Development Fund for supporting this event.

Science Teaching in Pre-Modern Societies, May 24-26, 2018

The McGill Centre of Islamic and Science and Institute of Islamic Studies co-organize a workshop entitled Science Teaching in Pre-Modern Societies from May 24 to 26 2018. This two-days event will bring together scholars from all over the World, including Canada, the United States, Turkey, Japan, Germany, Taiwan, etc.

The four panels will focus on Science Teaching in cross-cultural perspective, Science Teaching and the religious context, Science Textbooks and the “Science of the Stars”, and Epistemological Foundations of Science teaching. The full program, abstracts, and speakers biographies can be found here.

“This workshop is part of an international collaborative project entitled “Science Teaching in Pre‐Modern and Modern Islamic Societies: Pedagogical Approaches in Religious, Institutional, and Geographical Contexts,” with funding from a SSHRC partnership development grant, plus additional support from 3 partner institutions: the Max Planck Institute for the History of Science in Berlin (MPIWG); Medeniyet University, Istanbul; and the University of California, Berkeley.”

Exhibition launch: Treasures from the McGill Ottoman Manuscripts Collection

Join us as we launch our exhibition Treasures from the McGill Ottoman Manuscripts Collection Thursday September 7th from 5 to 7 p.m.

Dr Aslıhan Gürbüzel, professor of Ottoman history at the McGill Institute of Islamic Studies, will talk about Ottoman Book Art and the display. The talk will be followed by refreshments served in the Octagon room.

Looking forward to seeing you there!

When :
Thursday September 7th, 5 p.m.
Where :
Islamic Studies Library
, 1st floor
3485, McTavish Street
Montreal, QC HA3 0E1
FB event :
https://www.facebook.com/events/265064857341848

Arabic-Islamic Textual Practices in the Early Modern World, 13-15 July 2017, الفيلولوجيا العربية الإسلامية بعد حقبة التأسيس

Dahlem International Network Research Group “Arabic Philology and Textual Practices in the Early Modern Period” will be holding an international conference in Berlin (Freie Universitat) from July 13 to 15  2017.

Entitled “What was Philology in Arabic? Arabic-Islamic Textual Practices in the Early Modern World”, this conference will bring together scholars from Europe, North America and the Middle East. The full program, and practical information can be found on the Conference’s website.