Bu Ali Sina Books In Urdu Free Download
Dardo Hameed
Ibn-e-sina was a hanafi but his family were ismaili. There are many evidence for this. For instance, he has a statement in his book al-shefaa in page 452 that reveals his religion. Basically ibn-e-sinaa is saying Ali (a) was more knowledgeable than umar (l) but umar was wiser than Ali (a), and the one who is wiser should rule the community and the one who is knowledgeable should help him. It is a proof that ibn-e-sinaa was a sunni and considering that umar's rule over Imam Ali (a) was correct even according to reason!!! The philosphers call such a confused and misguided person as the Chief of the wise (instead of Imam Ali (a)).
The Difference between 'Irfan and 'Ilm - or Gnostic and Knowledge, is that in Gnostic you have direct knowledge from the Source, perhaps through vision etc...almost like Revalation, sometimes you see with your eyes etc....so the Gnostic reach here and there with his Eyes of Heart ('Irfan), while the Blindman (Ibn Sina), who does not have gnosis (Even thuogh he wrote the book "Isharat" which covers basically all the Mystic Stations), and hence is "blind", he reach to the same places with his Staff - meaning his Intellect, Reasoning and Logic !
Abu Ali al-Hussain Ibn Abdallah Ibn Sina was born in 980 A.D. at Afshana near Bukhara. The young Bu Ali received his early education in Bukhara, and by the age of ten had become well versed in the study of the Qur'an and various sciences. He started studying philosophy by reading various Greek, Muslim and other books on this subject and learnt logic and some other subjects from Abu Abdallah Natili, a famous philosopher of the time. While still young, he attained such a degree of expertise in medicine that his renown spread far and wide. At the age of 17, he was fortunate in curing Nooh Ibn Mansoor, the King of Bukhhara, of an illness in which all the well-known physicians had given up hope. On his recovery, the King wished to reward him, but the young physician only desired permission to use his uniquely stocked library.
On his father's death, Bu Ali left Bukhara and travelled to Jurjan where Khawarizm Shah welcomed him. There, he met his famous contemporary Abu Raihan al-Biruni. Later he moved to Ray and then to Hamadan, where he wrote his famous book Al-Qanun fi al-Tibb. Here he treated Shams al-Daulah, the King of Hamadan, for severe colic. From Hamadan, he moved to Isphahan, where he completed many of his monumental writings. Nevertheless, he continued travelling and the excessive mental exertion as well as political turmoil spoilt his health. Finally, he returned to Hamadan where he died in 1037 A.D.
He was the most famous physician, philosopher, encyclopaedist, mathematician and astronomer of his time. His major contribution to medical science was his famous book al-Qanun, known as the "Canon" in the West. The Qanun fi al-Tibb is an immense encyclo- paedia of medicine extending over a million words. It surveyed the entire medical knowledge available from ancient and Muslim sources. Due to its systematic approach, "formal perfection as well as its intrinsic value, the Qanun superseded Razi's Hawi, Ali Ibn Abbas's Maliki, and even the works of Galen, and remained supreme for six centuries". In addition to bringing together the then available knowledge, the book is rich with the author's original eontribution. His important original contribution includes such advances as recognition of the contagious nature of phthisis and tuberculosis; distribution of diseases by water and soil, and interaction between psychology and health. In addition to describing pharmacological methods, the book described 760 drugs and became the most authentic materia medica of the era. He was also the first to describe meningitis and made rich contributions to anatomy, gynaecology and child health.
His philosophical encyclopaedia Kitab al-Shifa was a monu- mental work, embodying a vast field of knowledge from philosophy to science. He classified the entire field as follows: theoretical knowledge: physics, mathematics and metaphysics; and practical knowledge: ethics, economics and politics. His philosophy synthesises Aristotelian tradition, Neoplatonic influences and Muslim theology.
Ibn Sina also contributed to mathematics, physics, music and other fields. He explained the "casting out of nines" and its applica- tion to the verification of squares and cubes. He made several astronomical observations, and devised a contrivance similar to the vernier, to increase the precision of instrumental readings. In physics, his contribution comprised the study of different forms of energy, heat, light and mechanical, and such concepts as force, vacuum and infinity. He made the important observation that if the perception of light is due to the emission of some sort of particles by the luminous source, the speed of light must be finite. He propounded an interconnection between time and motion, and also made investigations on specific gravity and used an air thermo- meter.
In the field of music, his contribution was an improvement over Farabi's work and was far ahead of knowledge prevailing else- where on the subject. Doubling with the fourth and fifth was a 'great' step towards the harmonic system and doubling with the third seems to have also been allowed. Ibn Sina observed that in the series of consonances represented by (n + 1)/n, the ear is unable to distinguish them when n = 45. In the field of chemistry, he did not believe in the possibility of chemical transmutation because, in his opinion, the metals differed in a fundamental sense. These views were radically opposed to those prevailing at the time. His treatise on minerals was one of the "main" sources of geology of the Christian encyclopaedists of the thirteenth century. Besides Shifa his well-known treatises in philosophy are al-Najat and Isharat.
If this man was ignorant enough to conclude that Omar (LA) was wiser than Ameerull Mo'meneen Ali, and therefore more qualified to lead, then he would be in no position to tell me who my God was (which is the core of philosophy).
First off, as Dhulfigar pointed out, there is the taqiyah issue. Even aside from the taqiyah issue, though, cursing and wishing hellfire on a Muslim - be it Ibn Sina or anyone else for that matter - simply because they do not share the Shia view on Imamat is disturbing, disgusting and quite honestly pathetic. Such a mentality is no different from that of the nasibis - and every bit as damaging to any prospects of a united ummah.
As for Taqiyah, you need proof for that as it goes against the clear proof that Ibn Sina was not even "Isma'ili" but rather a hardcore Sunni. If Ibn Sina was indeed a Shia he would not use [his version of] scientific methadology to prove that Omar was more qualified to lead because he was wiser than Imam Ali. It is clear that SadraStudent has no idea how and where Taqiyah should be excercised and uses it as an excuse to defend the Nasibi Ibn Sina. This is besides the fact that he and Dhulfiqar have no proof.
Allah says: "One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure) and they will not be dealt with unjustly in the least. But those who were blind in this world, will be blind in the Hereafter, and most astray from the Path.
Unity should be based on the terms of Allah set out in the Qur'an as He says: "And hold fast, all together, by the Rope which Allah (stretches out for you), and be not divided among yourselves" and the rope is (to the testimony of ALL MUSLIMS) none but Ameerul Mo'meneen Imam Ali.
Brother Abbas, I do not agree with you when you start the Name Calling. I beleif in Hazrat Ali as the Imam after Prophet Mohammed ( pbuh) but I do not in any way call names to Hazrat Umar, Hazrat Abu-bakr and Hazrat Usman.
If you don't beleive in Above Sahaba's then it doesn't mean that you openly disrespect them. There are alot of Sunni's here too and you can hurt their feelings. I know this is Shia chat but it does not in any way restrict any body from coming to this Forum. We should respect each other's beleif's and if we don't beleive in Some one then just simply Keep our Mouth Shuts rather then hurting other's feeling. Let Allah Decide and he knows best.
I have warned you Abbas, time and time again not be so childish. It is people like you who are responsible for the discord and fitneh amongst the Muslim Ummah, I would even add that your mentality is one that gives rise to the opinions of the Wahhabiyya - which results in people being killed and Murdered.
Please be sure that you are being an example of the Best Islamic Ethics and Conduct, as described and taught by Prophet Muhammad(S). You insult others, yet remember first you must fix yourself. Failure to do so leads to a situation which is known as Hypocricy (an-Nifaq).
This is your last caution to abide by Islamic Manners. Following this anything you say, is after the Hujjah has been completed to you, and you will without a doubt be answerable for every single thing you say and do.
We pray that you have the strength of belief in the true Islam of Muhammad(S) to undertake the path to self change, and you move you towards the Ultimate Perfection of True Love and Belief in Allah, the Mighty the Wise.
b37509886e