Abū Dāwūd, Sulaymān ibn Ḥassān Ibn Juljul (Arabic: سليمان بن حسان ابن جلجل)
(c. 944 Córdoba, Spain, – c. 994) was an influential Andalusian Muslim physician andpharmacologist who wrote an important book on the history of medicine. His
works on pharmacology were frequently quoted by physicians in Muslim Spain during the 10th and 11th
centuries. Some of his works were later studied by Albertus Magnus,
like De secretis, but were
attributed to a Latinized version of his name, Gilgil.[1]
Life
Starting from the age of fourteen, Ibn Juljul studied
medicine for ten years working under the physician Hasdai ibn Shaprut. He later became the personal physician of Caliph Hisham II, and continued working as a teacher of medicine. Ibn al-Baghunish of Toledo was one of his disciples.
Works
Ibn Juljul's major book is Ṭabaqāt al-aṭibbā’ w’al-hukamā’ (Generations of
physicians and Wise Men, Arabic: طبقات الأطباء والحكماء)
which is an important work on the history of medicine using both Eastern and
Western sources. The book includes 57 biographies of famous Greek, Islamic,
African, and Spanish physicians and philosophers, and contains interesting
information on the earliest accounts of Syriac translations into Arabic.[1] The included biographies
of contemporary Spanish physicians are notable because they give a clear
insight about life in Cordoba during the 10th century. One of the biographies is that of Mohammed ibn Abdun
al-Jabali, Ibn Juljul's
contemporary and colleague physician at the court of Cordoba.[2] Composed in 377/987, the Ṭabaqāt is considered to be the
second oldest collection of biographies of physicians written in Arabic, where the earliest
being Taʾrīkh al-aṭibbāʾ by Ishaq ibn Hunayn.[3] The Ṭabaqāt also records some of Ibn
Juljul's thoughts on the decline of science in the Eastern Islamic provinces.
Ibn Juljul states that:
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“
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The
Abbasid empire was weakened by the power of the Daylamites and Turks, who
were not concerned with science: scholars appear only in states whose kings
seek knowledge.[1]
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”
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Ibn Juljul also wrote a number of different treatises and
letters concerning pharmacology, and wrote multiple translations and commentaries on the works
of Dioscorides.[1]
He is Sulayman
b. Hassan, Abu Dawood. In spite of the ‘Bell’ Arabic meaning in Ibn Juljul’s
name and the lack of information on his lineage, it appears to be a Spanish
name of one of his great grand fathers giving credence to the idea that he was
a native Iberian Muslim whose ancestors had embraced Islam after it spread in
Andalusia. Sources detailing his life, studies and teachers are also scarce
except for a report which mentioned that he was from Cordova where he learnt Hadith in
its grand Mosque and
in Al-Zahra mosque. However, later biographers mentioned his birth in Toledo in
332 H/943 CE and his later migration, studying and death in Cordova. It was in
the scientifically vibrant city of Cordova where Ibn Juljul learnt Arabic
Language syntax and morphology from renowned scholars. He began learning
medicine at the age of 14 years with a group of Hellenists presided over by
Hasday Ibn Shapur, the Jewish physician
of the royal court and vizier of the Caliph `Abd
al-Rahman III.
Though he lived
during the reigns of `Abdul Rahman and Al-Mustansir, during which he
contributed abundantly, he acquired fame and recognition after he became close
to Al-Mu’ayad Hisham I (366-399H) who appointed him as his court physician. In
addition to his competence in medical practice, he showed profound expertise in
concocting medicaments. It was during Al-Mu’ayyad’s reign that he wrote most of
his books. There occurred rapid expansion of pharmacology and Hispano-Arabic
botany during that period and Ibn Juljul is credited with much of the extensive
research that was carried out in the field. Nothing has been substantiated with
regards to the reports that he toured botanizing in the Islamic world;
available evidence supports the view that he never ventured out of Cordova
except for his training under al-Bayhaqi in Seville.
It did not
matter much whether one was a physician or a pharmacologist, in fact the two
professions were so related that physicians then synthesized medicaments
themselves and administered them to patients after diagnosing their diseases.
It has been reported that Ibn Juljul evinced so deep an interest in pharmacology
that he practiced the techniques of coating pills and tablets with rose-water
or perfuming them to become more palatable for intake.
“God has created (the means of) healing and distributed them among
the plants that grow on earth, among the animals that walk or crawl on earth or
swim in the water and among the minerals that are hidden in the womb of the
earth. In all of that there is healing, pity and kindness.” - Ibn Juljul
However, his
prominence followed his association with the group that worked for years
tirelessly on a new translation of Dioscorides’ De Materia Medica,
in spite of the availability of a translation done in Baghdad by Istifan b.
Basil (Stephen, the son of Basilius). Though some opine that the effort aimed
primarily at elaborating an Andalusian nomenclature, including Roman
variations, of plant names and adapting Basil’s text to Iberian bio-geography,
it is mentioned in Ibn Abi Usaybi`a’s book that Ibn Juljul had a different idea
about the main motive behind the project. There he opined that in spite of the
fact that Hunayn b. Ishaq crosschecked Istifan’s translation and licensed it,
the latter had left many Greek terms and plant names un-translated in the hope
that God would
provide someone knowledgeable of their corresponding meanings in Arabic to
translate the same. People, till then, devised conventional terms for such
medicines or named them according to etymological bases. Istifan’s hope
materialized in that project after his work was used for quite some time but
only as far as it was intelligible. The effort was guided mainly by a Byzantine
Monk, Nicolas, who was dispatched by the Byzantine Emperor upon the request of
the Caliph in
Cordova due to the dearth of Greek speakers in Andalusia. Whether the Monk took
part in the actual translation of the book or just taught Greek to enthusiasts
in Cordova, is not clear but it is certain that the famousJewish physician
of the royal court, Ibn Shapur, headed the group in the project. The Andalusian
version of Dioscorides as made by Nicolas exists in a Bodleian manuscript.
However, this
acted like a stimulus for Ibn Juljul and he continued further after the project
and authored a book which came as an explanation of the drugs and plants
described by Dioscordes. The book Tafsir Asma’ al-Adwiya al-Mufrada
min Kitab Diyusquridus (Explanation of the Names of the Simple
Drugs from Dioscorides’ Book), written in 982 CE, from which only a fragment is
preserved, contained the transcription of the Greek names of 317 simple
medicines, their translation into Arabic and their identification. The book
also included the corresponding Latin and Berber terminologies for the
medicinal plants that came in the book. Scholars believe that the significance
of this book lies in the fact that it remained for quite sometime as a primary
reference book for those who worked in pharmacology in Andalusia and in the
details it contained on the mode of arrival of Dioscorides’ book to Cordova.
His research
and interest in the field continued further and became so profound and
meticulous that he authored another book which described a number of medicinal
plants found in Spain land peculiarly rich and varied in its flora that didn’t
figure in Dioscorides’ work. This was the Maqala fi Dhikr al-Adwiya al-Mufrada lam Yadhkurha
Diyusquridus (Treatise on the Samples not
Mentioned by Dioscorides), It included 62 simple medicines not mentioned in
Dioscorides’ Materia Medica.
He also wrote a
book on anecdotes for many poisons known during his period. It described the
types of anecdotes, their constituent drugs, their locations, and
administration. It contained a beautiful description of the paralysis that
arises from excessive ingestion of the seeds of Lathyrus Sativus known commonly
as grass pea, widely grown and consumed in Spain and other parts of the world.
At the age of
45, Ibn Juljul authored a chronicle on the biographies of physicians, Kitab tabaqat al-atibba’ wa
al-hukama’ (The Chronicle of Physicians and Wise
Men). In spite of the chronological errors that came in the book, it yet
provides interesting information about the oldest translations into Arabic, in
the time of the Caliph `Umar
b. Abdul Aziz. It is also recognized as the oldest extant summary in Arabic on
the history of medicine after Ishaq b. Hunayn’s Ta`rikh al-Atibba’ wa al-Falasifah (History
of the Physicians). He used earlier works as sources for the contents of the
book including Albumaser’s Kitab al-Uluf and
Paulus Orosius’ Against the Pagans in
addition to anecdotes he narrated through his own sources. In spite of the
presence of tall and improbable tales in the book that don’t relate much to any
scientific validity, it still proved to be the single most important
biographical book on Andalusian physicians of his period; it also recounted
some interesting medical anecdotes. It categorized physicians according to
ethno-creedal basis that he identified as nine categories under which he
enumerated thirty one Asians and many African and Andalusians. The book
presented the history of the medical profession from the time of Aesculapius to
Ibn Juljul’s time. The work on the book started following a request of an Umayyad prince
to whom it was gifted. It was published by Fu’ad Syed in 1955 among the
publications of the French Institute in Cairo.
There are other
works of Ibn Juljul which include Risalat al-Tabyin fi-ma Ghalata fihi ba`d al-Mutatabbibin (Treatise
on the Explanation of the Errors of Some Physicians). The book discussed some
medical practices commonly used by physicians and commented on their
practicality.
His date of
death is not definite but his work in the royal court, his writing the
Physicians’ biographies book published in the year 377H and his being a teacher
of Sa`eed b. Muhammad, who was born in the year 369H, indicates that he died
after 384H/ 994CE.
Pedanius Dioscorides, a
Greek physician and one of the first pharma-botanists is known mainly for his
book De Materia Medica,
a medical codex listing hundreds of medicinal substances. The Arabs admired
Dioscorides’ legacy however they were very aware that their own inventory of
drugs was much larger than his.
The Andalusian physician
Ibn Juljul (944 – after 994) became famous on account of several medical
treaties which he wrote. He devoted most of his time to identifying the drugs
listed in Dioscorides’ monumental work, and thereafter wrote: “An article on
the drugs not mentioned in Dioscorides’ book. . .”
This article analyzes and
discusses the names of those drugs and presents an English translation of this
work. The absence of these substances from Dioscorides’ codex, and from other
classical sources of the pre-Islamic period (Theophrastus, Pliny, Galen, Paul
of Aegina), is a prime reason for ascribing their distribution to the Arabs.
Ibn Juljul's list reflects
the major change that took place in the inventory of Galeno-Arabic drugs after
the Islamic conquests; about one hundred new substances. Some of these
substances, such as the myrobalan, soon became among the most common and
popular drugs in the practical pharmacology of the Middle Ages. The fact that
about half of the substances not mentioned by Dioscorides are of “Indian”
origin should be seen against the background of the influence of the Ayurvedic
medical culture, to which the Arabs were exposed alongside the Greek.
Ibn Juljul, Sulaymān Ibn Hasan (944-994) course of
studies is known through his autobiography, preserved by Ibn al-Abbar. He
studied medicine from the age of fourteen to twentyfour with a group of
Hellenists that had formed in Cordoba around the mink Nicolas and was presided
over by the Jewish physician and vizier of ‘Abd al-Rahman III, Hasday ibn
Shaprut. Later he was the personal physician of Caliph Hisham II (976-1009).
The famous pharmacologist Ibn al-Baghunish was his disciple.
Among Ibn Juljul’s works is Tabaqāt
al atibbāʾ wa’l-hukamả (“Generations
of physicians and Wise Men”). It is the oldest and most complete extant summary
in Arabic except for the work on the same subject written by Ishaq ibn Hunayn,
which is inferior to that of Ibn Juljul—on the history of medicine. It is of
particular interest because Ibn Juljul uses both Eastern sources (Hippocrates,
Galen, Dioscorides, Abu Ma’shar) and Western ones. The latter had been
translated into Arabic from Latin at Córdoba in the eighth and ninth centuries
and include Orosius, St. Isidore, Christian physicians, and anonymous authors
who served the first Andalusian emirs. The work has frequent chronological
mistakes, especially when it deals with the earliest periods, but it never
lacks interset.
The Tabagat contains fifty-seven
biographiesà grouped in nine generations. Thirty-one are of oriental authors: Hermes
I, Hermes II, and Hermes III, Asclepiades, Apollon, Hippocrates, Discorides,
Plato, Aristoltle, Socrates, Democritus, Ptolemy, Cato, Euclid, Galen,
Al-Hārith al-Thaqafi, Ibn Abi Rumtha, Ibn Abhar, Masarjawayhi, Bakhtīshūʿ,
Jabril, Yuhanna ibn Māsawayhi, Yhannā ibn al-Bitriq, Hunaya ibn Ishāq,
al-Kindi, Thābit ibn Qurra, Qusta ibn Lūqā, al-Rāzī, Thabit ibn Sinān, Ibn
Wasif, and Nastās ibn Jurahy. The rest of the biographies are of African and
Spanish scholars, who generally are less well-known than the Eastern ones.
Since he knew many of the latter and possibly attended some of them, there is
no reason to question the details given concerning their behavior or illnesses.
The remarks on these topics are not real clinical histories but transmit
details (allergic asthma, dysentery, and so on) that give a clear idea of life
in Cordoba in the tenth century.
Ibn Juljul also provides
interesting information about the oldest Eastern translations into Arabic, in
the time of Caliph ‘Umar II (717-719), when he states that the latter ordered
the translation from Syriac of the work of the Alexandrian physician Ahran ibn
A’yan (fl.
seventh century). One should not disdain his reflections on the causes
hindering the development of science when, referring to the East, he justifies
not mentioning more scholars from this region after al-Radi’s caliphate (d. 940), saying:
In later reigns there was no
notable man known for his mastery or famous for his scientific contributions.
The Abbasid empire was weakened by the power of the Daylamites and Turks, who
were not concerned with science: scholars appear only in states whose kings
seek knowledge [Tabaqāt, p. 116].
Tafsir asmāʾ al-adwiya
al-mufrada min kitab Diyusquridus, written
in 982, may concern a copy of Dioscorides’ Materia medica. In it is a text, quite often copied,
on the vicissitudes of the Arabic translation of the famous Greek work. Maqāla
fi dhikr al-adwiya al-mufrada lam yadhkurhā Diyusqūridūs is a complement to Dioscorides’ Materia
medica. Maqala fi adwiyat al-tiryaq concerns therica. Risalat
al-tabyin fi ma ghalata fihi baʿd al-mutatabbibin probably dealt with errors committed
by quacks.
Ibn Juljul may be the author of
the De secretis quoted
by Albertus Magnus in hisDe
sententiis antiquorum et de materia metallorum (De mineralibus III, 1. 4), which is attributed to a
certain Gilgil.
The work of Ibn Juljul must have
remained popular in Muslim Spain for a long time; otherwise we could not
account for the frequent references given by a botanist such as the unnamed
Spanish Muslim studied by Asin Palacios.
BIBLIOGRAPHY
I. Original Works. A list of MSS
is in C. Brockelmann, Geschichte der arabischen Litteratur, I (Weimar, 1898), 237, and
Supplementband, I (Leiden, 1944), 422. The text of Tabaqat... is available in a
good ed. by Fu ad Sayyid (Cairo, 1955); the last chapter of this work has
appeared in Spanish trans. by J. Vernet in Anuario de estudios medievales (Barcelona), 5 (1968), 445-462.
II. Secondary Literature, See G.
Sarton, Introduction to the History of
Science, I
(Baltimore, 1927), 682; Ibn al-Abbamacr;r, Takmila, A. Gonzàlez Palencia and M.
Alarcón, eds. (Madrid, 1915), p. 297; Ibn Abi Usaybi’a, ’Uyūn al-anbā fi
tabaqāt al-atibbā, edited and translated into French by H. Jahier and A.
Noureddine (Algiers, 1958), pp. 36-41; and Miguel Asin Palacios, Glosario
de voces romances registradas por un botànico anànimo hispanomusulmàn (siglos Xl-Xll) (Madrid-Granda, 1943),
index.
Abu Da'ud
Sulayman bin Hassan atau yang dikenal dengan panggilan Ibn Juljul lahir di
Cordoba, Spanyol pada tahun 944. Sejak kecil dia sangat tertarik dengan ilmu
pengetahuan dan banyak menghabiskan waktu untuk belajar.
Pada usia 10 tahun, dia sudah belajar tentang tata bahasa dan tradisi masyarakatnya. Lalu pada usia 15 tahun, dia mulai mempelajari ilmu kedokteran. Padahal pada zaman modern ini, ilmu kedokteran baru dipelajari di bangku kuliah.
Pengalaman memelajari ilmu kedokteran pada usia sangat dini, membuat Ibn Juljul, pada usia yang relatif muda sudah sangat terampil dalam ilmu kedokteran dan pengunaan obat-obatan herbal. Menurut catatan sejarah yang dikutip Muslimheritage.com , dia pernah bekerja sebagai dokter pribadi Al-Mu'ayyad Billah Hisyam, seorang Kalifah yang berkuasa pada tahun 977-1009 Masehi. Selama masa pemerintahan Kalifah Al-Mu'ayyad, Ibn Juljul banyak menghabiskan waktu untuk mempraktekkan keahlian medisnya dan menulis karya-karya medis.
Ketertarikan Ibn Juljul dengan obat-obatan terutama herbal sebagai obat alami yang banyak diekstrak dari tumbuh-tumbuhan luar biasa besar. Selain mempelajari pengobatan herbal, dia juga mempelajari farmasi.
Saat mempelajari pengobatan dia banyak berbagi dan berlatih dengan Albucasis atau Abu al-Qasim Khalaf bin Abbas Al-Zahrawi. Albucasis sendiri merupakan seorang dokter bedah di Cordoba, Spanyol yang menemukan penyakit hemofilia di mana bila penderita mengalami luka, darahnya sulit membeku dan terus mengalir. Albucasis juga menuliskan buku yang sangat populer di dunia kedokteran berjudul At-Tasrif liman 'Ajiza 'an at-Ta'lif (Metode Pengobatan).
Baik Ibn Juljul dan Albucasis bekerja dan menulis selama hari-hari terakhir masa kekalifahan di Andalusia ( Spanyol). Menurut catatan seorang ahli sejarah kedokteran yang terkenal di Bagdad yakni Bin Abi Usaybi'a, Ibn Juljul menulis sebuah buku sejarah pengobatan yang berjudul Atibba'wa'l Tabaqat al-Hukama.
Menurut Bin Abi, buku tersebut telah diedit beberapa kali. Buku tersebut dimulai dengan tulisan riwayat ayah Ibn Juljul yang juga ahli obat-obatan. Setelah itu dilanjutkan uraian tentang para ahli obat-obatan yang sangat terkenal sebagai para pendahulunya di Andalusia.
Dia juga menuliskan tentang banyaknya hubungan maupun komunikasi yang baik antara kekalifahan Timur dan Andalusia. Selain itu dia juga menceritakan tentang banyaknya para mahasiswa yang melakukan perjalanan untuk mencari ilmu pengetahuan dan melakukan banyak pelatihan.
Ibn Juljul mempelajari ilmu pengobatan herbal yang dilakukan oleh Pedanius Dioscorides, seorang dokter Yunani kuno, ahli farmasi dan ahli botani. Dioscorides sering bepergian guna mencari bahan-bahan jamu dari seluruh wilayah Romawi dan Yunani. Dia juga menulis lima jilid buku dalam bahasa Yunani asli. Salah satu bukunya yang terkenal berjudul De Materia Medica (Masalah-masalah yang berhubungan dengan medis).
Berdasarkan ajaran dalam buku milik Dioscorides, Ibn Juljul membuat sebuah karya berjudul Maqalah. Dalam karyanya itu dia menuliskan berbagai macam tumbuhan yang penting bagi obat-obatan termasuk sifat tumbuh-tumbuhan tersebut. Dia juga menuliskan efek dari penggunaan tumbuh-tumbuhan tersebut bagi organ tubuh tertentu.
Tumbuh-tumbuhan untuk herbal yang ditulisnya sebanyak 28 jenis, berasal dari India atau tempat-tempat yang ia singgahi dalam perjalanannya melalui rute perdagangan India, 2 dari Yaman, 2 dari Mesir , 1 dari Ceylan, 1 dari Khwarizm, 2 dari kota yang dekat dengan Cordoba. Dalam Maqalah, Ibn Juljul kadang-kadang menuliskan nama orang yang pertama kali menggunakan tumbuhan tersebut untuk pengobatan atau orang yang menceritakan fungsi dan efek penggunaan tumbuhan tersebut.
Ibn Juljul juga pernah membahas tentang batu Bezoar yang dapat digunakan untuk melawan semua racun. Batu tersebut memiliki warna yang kekuning-kuningan dengan garis-garis putih.
Tak hanya itu, dia juga pernah membahas Ribas. Dia menuturkan bahwa menurut salah seorang pedagang kepercayaannya, ribas merupakan sejenis sayuran yang rasanya masam. Ribas dengan akar sangat masam dapat diperoleh di pegunungan yang tertutup dengan salju. Meskipun daftar pengobatan Ibn Juljul memiliki cerita yang eksotis, namun semuanya mengandung elemen medis.
Rupanya karya herbal Ibn Juljul banyak dipelajari oleh para ilmuwan lain. Beberapa ilmuwan lain yang mempelajari metode pengobatan Ibn Juljul diantaranya seorang ahli botani yang bernama Al-Ghafiqi. Dia mengoleksi beragam jenis tumbuh-tumbuhan yang diperolehnya baik dari wilayah Spanyol maupun Afrika. Selain itu, dia juga membuat catatan yang menggambarkan secara detil tentang jenis-jenis tumbuhan dikoleksinya itu. Bahkan seorang ahli sejarah dari Barat yang bernama George Sarton mengatakan, Al Ghafiqi merupakan ahli botani paling cerdas pada masanya.
Deskripsi tentang tumbuh-tumbuhan yang dibuat Al-Ghafiqi diakui sebagai karya yang paling membanggakan yang pernah dibuat seorang Muslim. Pasalnya karya fenomenal Al-Ghafiqi yang judulnya Al-Adwiyah al-Mufradah memberikan inspirasi kepada Ibnu Baytar untuk meneliti tumbuh-tumbuhan dengan cara sederhana seperti yang dilakukan Al-Ghafiqi.
Abdullah Ibnu Ahmad Ibnu Al-Baitar, salah satu ahli Botani sekaligus ahli obat-obatan di Spanyol pada abad pertengahan, juga mengutip empat belas obat-obatan herbal milik Ibn Juljul. Padahal Al-Baitar pun merupakan ahli botani hebat. Dia mengoleksi dan mencatat 1.400 jenis tanaman obat yang diperolehnya saat menjelajahi daerah pesisir Mediteranian dari Spanyol ke Suriah. Salah satu karya Al-Baitar yang paling termasyhur berjudul Al-Mughani-fi al Adwiyah al Mufradah.
Para ahli botani dan medis berjumlah banyak yang mengutip karya Ibnu Juljul menunjukkan bahwa karya Ibn Juljul tentang pengobatan herbal teruji oleh waktu. Selain teruji, karya-karya ia sangat berguna dan bernilai bagi para cendekiawan dan praktisi herbalis baik di wilayahnya sendiri, Andalusia maupun di luar negeri seperti di Maroko
Ibn Juljul menggunakan dan menghormati karya-karya herbal kuno dari Yunani. Namun dia membuat pengembangannya sendiri, bahkan yang sebelumnya tidak pernah ada di Yunani. Kontribusi terhadap dunia medis sangat berharga bagi penggunaan tanaman obat selanjutnya, bahkan di dunia modern ini. itz
Pada usia 10 tahun, dia sudah belajar tentang tata bahasa dan tradisi masyarakatnya. Lalu pada usia 15 tahun, dia mulai mempelajari ilmu kedokteran. Padahal pada zaman modern ini, ilmu kedokteran baru dipelajari di bangku kuliah.
Pengalaman memelajari ilmu kedokteran pada usia sangat dini, membuat Ibn Juljul, pada usia yang relatif muda sudah sangat terampil dalam ilmu kedokteran dan pengunaan obat-obatan herbal. Menurut catatan sejarah yang dikutip Muslimheritage.com , dia pernah bekerja sebagai dokter pribadi Al-Mu'ayyad Billah Hisyam, seorang Kalifah yang berkuasa pada tahun 977-1009 Masehi. Selama masa pemerintahan Kalifah Al-Mu'ayyad, Ibn Juljul banyak menghabiskan waktu untuk mempraktekkan keahlian medisnya dan menulis karya-karya medis.
Ketertarikan Ibn Juljul dengan obat-obatan terutama herbal sebagai obat alami yang banyak diekstrak dari tumbuh-tumbuhan luar biasa besar. Selain mempelajari pengobatan herbal, dia juga mempelajari farmasi.
Saat mempelajari pengobatan dia banyak berbagi dan berlatih dengan Albucasis atau Abu al-Qasim Khalaf bin Abbas Al-Zahrawi. Albucasis sendiri merupakan seorang dokter bedah di Cordoba, Spanyol yang menemukan penyakit hemofilia di mana bila penderita mengalami luka, darahnya sulit membeku dan terus mengalir. Albucasis juga menuliskan buku yang sangat populer di dunia kedokteran berjudul At-Tasrif liman 'Ajiza 'an at-Ta'lif (Metode Pengobatan).
Baik Ibn Juljul dan Albucasis bekerja dan menulis selama hari-hari terakhir masa kekalifahan di Andalusia ( Spanyol). Menurut catatan seorang ahli sejarah kedokteran yang terkenal di Bagdad yakni Bin Abi Usaybi'a, Ibn Juljul menulis sebuah buku sejarah pengobatan yang berjudul Atibba'wa'l Tabaqat al-Hukama.
Menurut Bin Abi, buku tersebut telah diedit beberapa kali. Buku tersebut dimulai dengan tulisan riwayat ayah Ibn Juljul yang juga ahli obat-obatan. Setelah itu dilanjutkan uraian tentang para ahli obat-obatan yang sangat terkenal sebagai para pendahulunya di Andalusia.
Dia juga menuliskan tentang banyaknya hubungan maupun komunikasi yang baik antara kekalifahan Timur dan Andalusia. Selain itu dia juga menceritakan tentang banyaknya para mahasiswa yang melakukan perjalanan untuk mencari ilmu pengetahuan dan melakukan banyak pelatihan.
Ibn Juljul mempelajari ilmu pengobatan herbal yang dilakukan oleh Pedanius Dioscorides, seorang dokter Yunani kuno, ahli farmasi dan ahli botani. Dioscorides sering bepergian guna mencari bahan-bahan jamu dari seluruh wilayah Romawi dan Yunani. Dia juga menulis lima jilid buku dalam bahasa Yunani asli. Salah satu bukunya yang terkenal berjudul De Materia Medica (Masalah-masalah yang berhubungan dengan medis).
Berdasarkan ajaran dalam buku milik Dioscorides, Ibn Juljul membuat sebuah karya berjudul Maqalah. Dalam karyanya itu dia menuliskan berbagai macam tumbuhan yang penting bagi obat-obatan termasuk sifat tumbuh-tumbuhan tersebut. Dia juga menuliskan efek dari penggunaan tumbuh-tumbuhan tersebut bagi organ tubuh tertentu.
Tumbuh-tumbuhan untuk herbal yang ditulisnya sebanyak 28 jenis, berasal dari India atau tempat-tempat yang ia singgahi dalam perjalanannya melalui rute perdagangan India, 2 dari Yaman, 2 dari Mesir , 1 dari Ceylan, 1 dari Khwarizm, 2 dari kota yang dekat dengan Cordoba. Dalam Maqalah, Ibn Juljul kadang-kadang menuliskan nama orang yang pertama kali menggunakan tumbuhan tersebut untuk pengobatan atau orang yang menceritakan fungsi dan efek penggunaan tumbuhan tersebut.
Ibn Juljul juga pernah membahas tentang batu Bezoar yang dapat digunakan untuk melawan semua racun. Batu tersebut memiliki warna yang kekuning-kuningan dengan garis-garis putih.
Tak hanya itu, dia juga pernah membahas Ribas. Dia menuturkan bahwa menurut salah seorang pedagang kepercayaannya, ribas merupakan sejenis sayuran yang rasanya masam. Ribas dengan akar sangat masam dapat diperoleh di pegunungan yang tertutup dengan salju. Meskipun daftar pengobatan Ibn Juljul memiliki cerita yang eksotis, namun semuanya mengandung elemen medis.
Rupanya karya herbal Ibn Juljul banyak dipelajari oleh para ilmuwan lain. Beberapa ilmuwan lain yang mempelajari metode pengobatan Ibn Juljul diantaranya seorang ahli botani yang bernama Al-Ghafiqi. Dia mengoleksi beragam jenis tumbuh-tumbuhan yang diperolehnya baik dari wilayah Spanyol maupun Afrika. Selain itu, dia juga membuat catatan yang menggambarkan secara detil tentang jenis-jenis tumbuhan dikoleksinya itu. Bahkan seorang ahli sejarah dari Barat yang bernama George Sarton mengatakan, Al Ghafiqi merupakan ahli botani paling cerdas pada masanya.
Deskripsi tentang tumbuh-tumbuhan yang dibuat Al-Ghafiqi diakui sebagai karya yang paling membanggakan yang pernah dibuat seorang Muslim. Pasalnya karya fenomenal Al-Ghafiqi yang judulnya Al-Adwiyah al-Mufradah memberikan inspirasi kepada Ibnu Baytar untuk meneliti tumbuh-tumbuhan dengan cara sederhana seperti yang dilakukan Al-Ghafiqi.
Abdullah Ibnu Ahmad Ibnu Al-Baitar, salah satu ahli Botani sekaligus ahli obat-obatan di Spanyol pada abad pertengahan, juga mengutip empat belas obat-obatan herbal milik Ibn Juljul. Padahal Al-Baitar pun merupakan ahli botani hebat. Dia mengoleksi dan mencatat 1.400 jenis tanaman obat yang diperolehnya saat menjelajahi daerah pesisir Mediteranian dari Spanyol ke Suriah. Salah satu karya Al-Baitar yang paling termasyhur berjudul Al-Mughani-fi al Adwiyah al Mufradah.
Para ahli botani dan medis berjumlah banyak yang mengutip karya Ibnu Juljul menunjukkan bahwa karya Ibn Juljul tentang pengobatan herbal teruji oleh waktu. Selain teruji, karya-karya ia sangat berguna dan bernilai bagi para cendekiawan dan praktisi herbalis baik di wilayahnya sendiri, Andalusia maupun di luar negeri seperti di Maroko
Ibn Juljul menggunakan dan menghormati karya-karya herbal kuno dari Yunani. Namun dia membuat pengembangannya sendiri, bahkan yang sebelumnya tidak pernah ada di Yunani. Kontribusi terhadap dunia medis sangat berharga bagi penggunaan tanaman obat selanjutnya, bahkan di dunia modern ini. itz
MEDICINE
In Muslim cities, hospitals
were founded and became centers of learning -- the teaching hospitals of today.
Rulers and wealthy people consulted physicians to help them overcome diseases,
and supported their work in advancing medical studies.
Among the sciences that
flourished in Muslim civilization, medicine is one that perhaps most
represented a multi-religious, multi-ethnic effort. The number of physicians of
different religions working in the institutions of learning and serving as
court physicians includes Jewish, Christian, and Indian physicians and
researchers. This is true in the eastern Muslim lands as well as the western.
For example, the first head of
the House of Wisdom in the 8th century,
and a physician who contributed knowledge about the anatomy of the eye, was
al-Hunayn, a Nestorian Christian mathematician and physician. His
co-religionists, the Bakhtishu family, served the Abbasid in Baghdad court as
physicians for generations.
Translations of Greek, Indian,
and Persian medical works were available in Al-Andalus. Medicinal substances
were imported through trade networks across Africa, Asia, and Europe. New
medical knowledge accumulated through practice and research in hospitals and
medical colleges.
A famous Andalusian physician
was Hasdai Ibn Shaprut (915-970 CE), a Jewish physician who served Abdul Rahman
III (912-961 CE) at Córdoba, and translated an important work on pharmacy, using
his knowledge of Arabic, Hebrew and Latin.
Famous Muslim physicians in
Al-Andalus were many. Ibn Juljul (Córdoba, b. 943 CE) wrote a commentary on
Dioscorides’ work of pharmacology De
Materia Medica, and wrote Categories
of Physicians, a history of medicine
from the Greeks to his time. Abul Qasim al-Zahrawi (Córdoba, d. 1013 CE)
is best known as a surgeon, and served al-Hakam II as court physician.
Al-Zahrawi wrote about other diseases and treatments in his Tasrif -- a
leading medical text in European universities after its translation into Latin
in Toledo, in which al-Zahrawi is called Albucacis.
Physician Ibn Zuhr (d. 1162 CE
in Seville), known as Avenzoar in Latin, was the first to describe pericardial
abscesses (of the heart) and to recommend tracheotomy when necessary. Ibn
Zuhr’s Taysir was a standard medical work in Europe, translated into Latin in 1280
CE. In addition to his work in philosophy, Ibn Rushd (Córdoba, b. 1126) was
both an accomplished physician and an astronomer. His famous medical book, Kitab
al-Kulyat fi al-Tibb (known as theColliget in
Latin) discussed various diagnoses and cures for diseases, as well as their
prevention. He was the personal physician to several Almoravid caliphs in Spain
and Morocco. His friend Ibn Tufayl (d. 1186 CE) had been physician and medical
author before him.
The great Andalusian physician
Ibn al-Khatib of 14th century
Granada wrote an important book during the time of the Black Death. On the
theory of contagious diseases, he wrote, "The fact of infection becomes
clear to the investigator, whereas he who is not in contact remains safe."
He described how transmission happens through clothing, vessels, and earrings,
at a time when nothing was known about viruses and
bacteria.
Andalusian doctors made
contributions to medical ethics and hygiene. The jurist and philosopher Ibn
Hazm wrote about the qualities that a physician should have: kindness,
understanding, friendliness, dignity, and the ability to accept criticism. He
wrote about the clothing and hygiene necessary for doctors. This cleanliness
carried over into the hospitals, which had running water, gardens, and
different wards for different diseases. The poor were treated there for free,
and hospitals were open to all, supported by the government and private
charities. They were also important institutions for training doctors.
Lasting impact: European
medicine benefited from the knowledge and experience of Muslim and Jewish
physicians in Spain and Sicily in many ways. Muslim medical science contributed
knowledge of sedatives, the use of antiseptics to clean wounds, and use of
sutures made of gut and silk thread to close wounds. Techniques for curing
disease with drugs, for assisting childbirth, setting bones and curing eye and
skin diseases, as well as knowledge of contagious diseases, were just a few
contributions.
Visiting scholars in Islamic
Spain were also exposed to the practice of medicine there, which was far
advanced over that in other parts of Europe. The first European colleges of
medicine developed at Palermo, Sicily, and at Salerno, Italy. During the 11th century
CE, medical books by important Muslim physicians like Ibn Sina (980-1037 CE)
and al-Razi (864-930 CE) were translated into Latin and brought into European
universities, where they were used for centuries.
With the invention of the
printing press in Europe, these books became widespread. The famous English
writer Chaucer shows how well known this medical knowledge from the Arabs was
in Europe. In the beginning of theCanterbury Tales, Chaucer names
physicians from the Medieval Islamic tradition: Ibn Sarabiyun or Serapion as he
was known to Europe, a 9th century Syrian physician; “Razis” the great 10th
century al-Razi; and “Avicen,” or Avicenna (Ibn Sina), whose early 11th-century
medical encyclopedia was a basic work for physicians. Arabic medical literature
gave rise to European medical advancements.
With
us there was a Doctour of Phisyk
In al this world ne was there noon him lyk
To speke of phisik and of surgerye...
Wel knew he the olde Esculapius
And Deyscorides and eek Rufus
Olde Ypocras (Hippocrates), Haly and Galeyn (Galen),
Serapion, Razi (Rhazes) and Avycen (Avicenna)...
In al this world ne was there noon him lyk
To speke of phisik and of surgerye...
Wel knew he the olde Esculapius
And Deyscorides and eek Rufus
Olde Ypocras (Hippocrates), Haly and Galeyn (Galen),
Serapion, Razi (Rhazes) and Avycen (Avicenna)...
from
Geoffrey Chaucer, the Prologue to The
Canterbury Tales (c. 1390)
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