(777-857M) Ibn Masawaih You’hanna (Juhanna Ibn. Masawayh

Ibn Masawaih You’hanna  (Juhanna Ibn. Masawayh (777-857M)

* Kedokteran (Yuhanna Ibn Masawayh Pengembang Metode Diet)

 (circa 777–857), (يوحنا بن ماسويه),  He died in Samarra in 857 CE.   Biografi Ibnu Masawayh (Pengembang Metode Diet)

Yuhanna ibn Masawaih also written Ibn Masawaih, Masawaiyh, and in Latin Mesue,Masuya, Mesue Major, Msuya, and Mesue the Elder was an Assyrian Nestorian Christian physician^[1][2] from theAcademy of Gundishapur. According to The Canon of Medicine for Avicenna and 'Uyun al-Anba for the medieval Arabichistorian Ibn Abi Usaybi'a, Masawaiyh's father was Assyrian and his mother was Slavic.^[3]

Born in 777 CE as the son of a pharmacist and physician from Gundishapur, he came to Baghdad and studied under Jabril ibn Bukhtishu. He wrote mostly in Syriac and Arabic. He became director of a hospital in Baghdad. He composed medical treatises on a number of topics, including ophthalmology, fevers, headache, melancholia, diatetics, the testing of physicians, and medical aphorisms.

Masawayh became personal physician to four caliphs. He composed a considerable number of Arabic medical monographs, on topics including fevers, leprosy, melancholy, dietetics, eye diseases, and medical aphorisms.

It was reported that Ibn Masawayh regularly held an assembly of some sort, where he consulted with patients and discussed subjects with pupils. Ibn Masawayh apparently attracted considerable audiences, having acquired a reputation for repartee. He was also the teacher of Hunain ibn Ishaq. He translated various Greek medical works into Syriac. Apes were supplied to him by the caliph al-Mu'tasim for dissection .

Many anatomical and medical writings are credited to him, notably the "Disorder of the Eye" (Daghal al-'ain), which is the earliest Systematic treatise on ophthalmology extant in Arabic and the Aphorisms, the Latin translation of which was very popular in the Middle Ages.

Full name Abu Zakariyya Ibn Yuhanna Masawaiyh, popularly nicknamed Ibn Masawaiyh, but the West called him Mesue. He was a famous doctor in the ninth century AD that has contributed greatly to the development of science in his time with the effort of translation of Greek works. In society, the figure of Ibn Musawayh greatly admired for his intellectual ability in the field of medical science. She has worked as a court physician. He is a pioneer in laying the foundations of the Islamic pharmaceutical and managed to make a number of aromatic botanicals.

His career as a renowned physician began during the reign of al-Rasyd to al-Mutawakkil. During his work at the court, Ibn Masawayh friends with Ibrahim bin al-Mahdi. Both have in common, which have a very big interest in science Greece, as well as Arabic poetry. They both studied a number of translations of Greek scientists routinely. In addition, Masawayh also introduced with sons ar-Rasyd, one of whom was Abu al-Abbas Mohammed. In the palace, Ibn Musawayh gets a place of honor

Ibn fame skyrocketed Musawayh quickly making hostility some people, especially his position as court physician is the dream of every expert. At that time, a tough competitor is a family physician Ibn Masawayh Bukhtyashu that for 4 generations has been a family physician caliph. Buhktyashu families have different beliefs. They faiths Nestorian, that relate to the teachings of Greece and has a manuscript of Galen. They also believe that a wide range of disciplines, such as astrology, medicine, and chemistry, should be united in a single entity.

Ibn Masawaiyh has managed to gather about 30 bulbs, complete with physical methods of observation and diagnosis of the pharmacological effect. Ghaliyyah or mixing aromatic therapy has also been practiced in aromatic and perfume making process. Kamper brought by Indian traders from China used as raw material for medicine. Various spices used as materials research and development into materials and basic materials perfume herbal potions.

Ibn Masawayh not stop with just conduct research on a variety of plants to be used as a drug .. As a physicist, he is very understanding of the natural properties of various plants that can be used for healing through empirical methodology and analogies. Very famous discovery is the method of "diet" as a method of healing without drugs, as contained in his book Al-Mushajjar al-Kabir. Developments in the diet has provided an alternative method of treatment in other ways. Patients often consider him as a specialist diet. He seriously studied a variety of foods and beverages that can support the diet program.

Also fairly important contribution in the field of pharmaceutical development and pharmacology. One of Ibn Masawayh is the famous book Al-Mushajjar Al-Kabir. This book is a kind of encyclopedia that lists the following disease treatment method through medications and diet. There are two important works of Ibn Masawayh famous Arabic-Nawadir that an al-Thibbiyya (a collection of media notes), as well as the Kitab al-Azmina (a description of a wide variety of seasons of the year).

An- Nawadir al-Thibiyya is a book kumupulan theory and medical problems. In addition to the above two works, Ibn Masawayh also never produced a masterpiece of Latin, which Mesue. An award-winning work in Europe.

Until the fifteenth century, a Western medical expert named Peter Gulosinus found Mesue book contains many grains of pearl knowledge and give satisfaction as a teaching tool. Conversely, there are also some scholars as Lecrere, which sometimes dubious Ibn Masawayh in his book Mesue. However, readers in the West remain interested in Ibn Masawayh as a practicing physician who accomplished.

Furthermore previously, other Islamic scientists are ar-Razi even praised Ibn services Contines Masawayh in his work. It can be seen from the number of references cited from the book, especially about medical practices in addition to two other books that also he used. The second book is a Book of fevers (Book of Fever), which is a duplicate of the work of Hippocrates (Kitab al-Humayyat) and Kitab al-Adwiya al-Munakkiya. Both of these books are the books written by Ibn Masawayh are also in demand in the Middle Ages.

Yuhannah ibn Masawayh, a physician at the time of Haroun al-Rashid was ordered by the caliph to translate Greek medical books purchased in Byzantium and was himself the author of books on fevers, nutrition, headache, and sterility in women.
Hunayn ibn Ishaq, was probably the greatest translator in Arab history. He had a superlative knowledge of Syriac, Greek, and Arabic, and carried out a large number of translations from Greek scientific and philosophical manuscripts into Arabic. These included most of the works of Hippocrates and Galen. After his death, much of this work was continued by his pupils and by his nephew Hubaish. Thabit ibn Qurrah, who wrote on a variety of medical topics as well as on philosophy and astronomy; Qusta ibn Luqa, and Mankah the Indian, who translated from Sanskrit into Arabic, and translated a treatise on poisons written by the Indian physician Shanaq, were also leading figures in this crucial period.

Ibn Masawaih Latin name: Mesue, or, more specifically, Mesue Major; Mesue the Elder. Abu Zakariya Yuhanna ibn Masawaih (or Msuya). Son of a pharmacist in Jundishapur; came to Baghdad and studied under Jibrll ibn Bakhtyashu'; died in Samarra in 857. Christian physician writing in Syriac and Arabic. Teacher of Hunain ibn Ishaq. His own medical writings were in Arabic, but he translated various Greek medical works into Syriac. Apes were supplied to him for dissection by the caliph al-Mu'tasim c. 836. Many anatomical and medical writings are credited to him, notably the "Disorder of the Eye" ("Daghal al-ain"), which is the earliest Systematic treatise on ophthalmology extant in Arabic and the Aphorisms, the Latin translation of which was very popular in the Middle Ages.

Text and Translation Aphorismi Johannis Damnseeni (Bologna, 1489. Translation of the al-nawadir al-tibbiya). Many other editions. In the early editions of this and other works, Joannes [Janus] Damascenu is named as the author. 

Poisons & Antidiotes

As previously stated the topic of poisons was of great interest in both antiquity and the medieval world, generating its own body of literature. Snake and dog bites as well as the ill effects of scorpions and spiders and other animals were a cause of great concern, while the poisonous properties of various minerals and plants, such as aconite, mandrake, and black hellebore, were exploited. Galen and Dioscorides were considered ancient authorities on the subject, and many spurious treatises on the subject were attributed to them. Numerous Islamic writers discussed poisons and particularly theriacs, the antidotes for poisons
As the sciences of pharmacy and pharmacology were being developed in the early Islamic world, there was also a parallel and necessary achievement in alchemy and toxicology, spawned by the earlier work of the Greeks and Indians as well as the empiric knowledge of the Arabic population. Alchemy was commonly practiced during the ninth century. Although alchemists failed to transmute transmutation of lesser metals into silver and gold, they succeeded in improving chemical techniques, equipment, and processes used, and built up their own methodology, symbolism, and style of communication.
Toxicology and Pharmacy In the field of toxicology an early manual was Kitab as-Sumum attributed to Shanaq the Indian and translated into Arabic by al-’Abbas bin Sa’id al-Jawhari for the Caliph al-Mamun (r.813-833). The text discusses poisons and how they can be detected by sight, touch, taste, or by the toxic symptoms which they cause. Descriptions are given of poisoned drinks, foods, clothes, carpets, beds, skin lotions, and eye salves, as well as narcotics and universal antidotes. Kings were said to guard the book, keeping it in their treasure cabinets, hidden from their children and friends.

(Another work, was On Poisons and their Antidotes by Jabir bin Hayyan. In its six chapters )
- Jabir identifies poisons by their kinds and natural origins, their modes of action, dosages, methods of administration, choice of drugs, and the target organ which is attacked by each particular poison — a proposition that is modern in its chemotherapeutic application. He also discussed general human anatomy, the four humors and how they are affected by purgatives and lethal drugs, warned against poisonous or poisoned matter,&  prescribed antidotes.

The Early Abassid Period

The key names in scientific alchemy during the early Abassid period were Abu al-Fa’id Ohun-Nun (d. 861) of Egypt and Ibn Wahshiyyah (fi. ca. 900) who wrote on a variety of topics including alchemy, toxicology, magic, and astrology. Rational alchemical activities, however, reached a climax in the works of ar-Razi, a contemporary of Ibn Wahshiyah, and a far more original writer. Ar-Razi’s works are of much higher caliber both in their relevance to alchemy, as well as to pharmacy and medicine as we shall see shortly. Ar-Razi’s works, no doubt, pioneered scientific alchemy and outlined a rational course for its development in Islam.
The role of scientific alchemy cannot be overemphasized. The trend, approach, and type of information circulated in ninth century Arabic alchemical manuals represent some of the best work in this field that were written in Arabic. A rational and experimental approach based on originality in interpretations and genuine interest in alchemical procedures is generally present.
The scope was activity was also immense. In the process of experimenting in the making of amalgama tion and elixir several important mineral and chemical substances were used such as sal ammoniac, vitriols, sulphur, arsenic, common salt, quicklime, malachite, manganese, marcasite, natron, impure sodium borate, and vinegar. Among simples of botanical origin, they used fennel, saffron, pomegranate rinds, celery, leek, sesame, rocket, olives, mustard, and lichen. Important gums such as frankincense and acacia, were used (1), Animal products included: hair, blood, egg white, milk and sour milk, honey, and dung. “Lab equipment” consisted of pots, pans, tubes, retorts, alembics, crucibles, and various distilling apparatus; covering platters, ceramic jars, tumblers, mortars and pestles (often made of glass or metals) ; and tripods, scales, and medicinal bottles. The range and scope of alchemical operations included: distillation, sublimation, evaporation, pulverization, washing, straining, cooking, calcination, and condensation (thickening of liquid compounds).

The prolific intellectual ferment that fired the Baghdad schools, support at the highest levels of government and a craving for intellectual pursuits paved the way for greater achievement in the next 400 years. Manuals on materia medica and books of instructions for pharmacists began circulating in increasing numbers.
Pharmacy as a Separate Profession Arabic pharmacy (Saydanah)’ as a profession and school of thought separate from medicine was recognized by the beginning of the ninth century. Baghdad, the center of learning at the time, saw a rapid expansion of the number of privately owned pharmacy shops, a trend that quickly spread to the suburbs and then to other Muslim cities.
The pharmacists who managed these new shops were skilled apothecaries art and very knowledgeable

<>1 In Islam sandalwood first appears in phamiaceutical preparations in the early eighth century, perhaps earlier. It soon became associated with the profession: and pharmacists were called as-saydanani or as-saydalani (he who sells or deals with sandalwood), and the word savdanah referred to a pharmacy. Al-Biruni confirmed that the word Saydanani came from the Indian (Sanskrit) chandanani (or jandanani). In India sandalwood (Sanskrit, chandan or jandan) was used extensively, more than other aromatic woods. Since in Arabic the person who sells amber (anbar) is called anbari, so the person who traded in sandalwood Or chandan was called sandanani) and later sandalani or saydalani. By the same token the apothecary (al-attar) in Arabic was called ad-dan, since it was reported that ships carrying musk, aromatics, and spices from India and the Orient landed in Darien port. The Arab apothecaries (attarin), who sold perfumes and aromatics, did not use sandal as often as the Indians. They excluded sandalwood, primarily, because it was not a popular wood in Arabia. Therefore, they applied the title Sandalani (which according to al-Biruni is the most appropriate Arabic rendering of the title) to the highly qualified pharmacist as a dealer of drugs and rare aromatic simples and compounded remedies. The word drug (uqqar), al-Biruni stated, comes from the Syriac word for the stump of a tree (root, and Greek rizoma). This word (uqqar) was later applied to all the parts of the tree and was taken by the Arabs to mean a materia medica and in plural, uqaqir.in the compounding, storing, and preserving of drugs. State-sponsored hospitals also had their own dispensaries attached to manufacturing laboratories where syrups, electuaries, ointments, and other pharmaceutical preparations were prepared on a relatively large scale. The pharmacists and their shops were periodically inspected by a government appointed official a!Muhtasib and his aides. These state inspectors were responsible for assuring the accuracy of the weights and measures as well as the purity of the materials used to make the drugs. This served as a means of assuring quality and safeguarding the public.
One of the contributors to Arabic pharmacy in the ninth century was the Nestorian physician

didunia barat dikenal sebagai Mesue, adalah anak seorang pengusaha toko obat, kemudian menjadi pelopor dalam dasar-dasar farmasi islam dan berhasil membuat simplisia aromatik, yang saat itu baru terkumpul sekitar 30 aromatik, lengkap dengan metode pengamatan dan diagnosa fisik, efek farmakologis Ghaliyyah atau pencampuran aromatik juga telah dipraktekan dengan sublimasi sebagai salah satu bentuk terapi aromatik maupun pembuatan parfum. Kamper yang saat itu dibawa oleh pedagang India dari china , dijadikan sebagai bahan baku obat. Begitupun berbagai rempah-rempah lain dijadikan bahan penelitian sebagai bahan obat oleh Juhanna Ibn. Masawayh , serta dikembangkannya menjadi berbagai olahan bahan parfum dan bahan dasar ramuan obat herbal. Berkembangnya dunia farmasi sebagai ilmu yang tersendiri melahirkan banyak para filsuf maupun tabib melirik kebidang farmasi untuk menjadi farmasis, mengingat kekhalifahan Islam saat itu sangat liberal terhadap pengembangan ilmu pengetahuan

<>Juhanna bin. Masawayh tak berhenti mengadakan penelitian berbagai tanaman untuk dijadikan obat sebagai cikal bakal obat herbal masa kini. Sebagai seorang fisikawan ia sangat memahami sifat-sifat alamiah berbagai tanaman yang dapat digunakan untuk penyembuhan melalui metodologi empiris dan analogi.Penemuan terakhirnya yang sangat terkenal adalah ”diet” (puasa) sebagai metode penyembuhan tanpa obat, yang diperkenalkan melalui buku al-Mushajjar al-Kabir sebagai buku utama yang merangkum berbagai cara pengobatan melalui obat dan diet.Muridnya yang bernama Abu Hasan ‘Ali bin. Sahl Rabban at- Tabari (830-877M) dikenal pula sebagai seorang fisikawan, meneruskan jejak Juhanna bin. Masawayh meneliti dan menulis berbagi buku tentang pengobatan dan tulisannya yang sering dijadikan referensi adalah ”Paradise of Wisdom” terbit pada pertengahan abad ke 8, didalamnya telah merangkum berbagai ilmu tentang ; Manusia, cosmology, embryology, temperamen, psychotherapy, hygiene, diet (puasa), dan berbagai penyakit akut dan kronis termasuk cara penyembuhannya. Suplemen khusus dalam buku tersebut juga membahas cuplikan tulisanJuhanna bin. Masawayh mengenai ; materia medica, cereals, diets (puasa), manfaat dan cara penyembuhan binatang dan organ burung, serta berbagai catatan obat dan metode penggunaannya