Ibn An-Nafees: discovererof the minor blood circulation system

He was an extremely learned, multi-talented scientist, and a pioneer
in medicine. Through his researches and discoveries, he managed to
surpass his contemporary scientists and even those who came after him.
He, alone, managed to write the largest medical encyclopedia in
history.
He is the scientist and physician, `Alaa'u Ad-Deen `Ali Ibn Abi
Al-Hazm, known as Ibn An-Nafees.
Birth and Early Years
`Alaa'u Ad-Deen `Ali Ibn Abi Al-Hazm Al-Qurashi was born in Damascus
in 607 A.H. 1210 A.C. He started seeking knowledge in his early years.
He memorized the Glorious Quran, learnt how to read and write, and
studied jurisprudence, Hadeeth, and the Arabic language. Then, he
directed his efforts to the study of medicine and his teacher was
Muhaththab Ad-Deen`Abdur-Raheem `Ali who was known as Ad-Dikhwaar.
This teacher was one of the most famous ophthalmologists. He wasalso
manager of the NooriHospital in Damascus and head of the physicians in
Syria and Egypt. In the NooriHospital, the giant corporation
established by Noor Ad-Deen Mahmood Ibn Zinki, Ibn An-Nafees studied
medicine and his teachers were the two famous physicians Al-Muhaththab
Ad-Dikhwaar and `Imraan Al-Israa`eeli whotaught many of the well-known
physicians ofthat time.
Back then, Damascus was ruled by the Ayyoobid Dynasty who paid a lot
ofattention to science and knowledge. They made Damascus and Cairo, as
well as other cities under their control, great centers of knowledge
which received students and scholars from all overthe world.
After spending a short time studying medicine, Ibn An-Nafees became a
skillful physician whose knowledge and experience was equal to that of
his great teachers,and he became famous everywhere.
In Cairo
In 633 A.H. 1236 A.C., Ibn An-Nafees traveled to Egypt and stayed in
Cairo,the capital of the AyyoobidState. Ibn An-Nafees joined the
NaasiriHospital which was established by SultanAn-Naasir Saladin
Al-Ayyoobi in 577 A.H. 1181 A.C. Ibn An-Nafees worked in the hospital
asa physician, and later as ateacher of medicine. Owing to his
studious nature and excellence in medicine, he became head of the
Hospital and manager of its Medical school. Some years later, he moved
to work as head of the MansooriHospital which was established by
SultanAl-Mansoor Ibn Qalawoonin 680 A.H. 1281. Ibn An-Nafees occupied
several positions until he became the physician of Sultan Ath-Thaahir
Beibers. Ibn An-Nafees was famous throughout the whole country. He
leda life of affluence in Cairo. He built a spacious house and
allocated part of it to be a library whichwas full of reference books
in all fields of knowledge. In this place, Ibn An-Nafees used to meet
the most well-known scientists, princes, high ranking people, and
students in order to study issues related to medicine, jurisprudence,
and language.
Ibn An-Nafees: Discovererof the Minor Blood Circulation System
For several centuries, scientists of medicine from all over the world
were of the opinion that the first scientist to discover blood
circulation was the British doctor, William Harvey, in 1628. Harvey
wrote a book entitled 'Anatomical Essay on the Motion of the Heart and
Blood in Animals' in which he gave an accurate account of the
mechanism of the circulatory system.
This false assumption prevailed until the academic world was surprised
when an Egyptian physician proved that it was Ibn An-Nafees who
discovered the blood circulation. The Egyptian physician, Muhyid-Deen
At-Tataawi, proved this fact in his PhD thesis which he submitted for
Freiberg University, Germany in 1343 A.H. 1924 A.C. At-Tataawi
discovered this outstanding piece of information after he found a
manuscript from Ibn An-Nafees' book 'The Explanation of Anatomy in
Al-Qaanoon Book' in the Berlin Library.
In this book, Ibn An-Nafees, prior to William Harvey, provided a
scientific description of the minor circulatory system. At-Tataawi,
with this discovery, astonishedall his teachers and drew the attention
of many scientists and researchersin the field. In the forefront of
these scientists was the GermanOrientalist Mayer Hoove who worked as a
resident physician in Egypt and spoke Arabic fluently. In 1931, he
published a detailed treatise in which he confirmed the truth of this
astonishing fact. Thus, after seven centuries, Ibn An-Nafees regained
his right once again.
Other contributions to medicine
The discovery of the blood circulation system is one of the unique,
unprecedented contributions of Ibn An-Nafees to medicine. He was also
the first physician to describe the arteries that carry blood to the
heart muscle, although there is a common misconception among medical
historians that a scientist named Stokes was the first to discover
arteries. There is yet another unprecedented discoveryby Ibn An-Nafees
that should not be ignored; he described the tiny capillaries that
allow a constant interchange between the blood and waste products in
the tissues.
Three centuries later, the Italian scientist Riyaldoa Colombo talked
about these capillaries.
His writings
Ibn An-Nafees' fame was not limited to medicine. He was one of the
greatest scholars of his time in the Arabic language, philosophy,
jurisprudence, and Prophetic Hadeeths. He has many books in these
fields such as:
- The Kaamiliyyah Treatise on the Prophetic Biography
- Faadil Ibn Naatiq which is similar to the famous book Hayy Ibn Yaqdhaan
- The Concise Book in the Fundamentals of HadeethScience
- The Way to Eloquence inArabic grammar
In the field of medicine, he had many writings and contributions such as:
- Explanation of Hippocrates Collection
- The Abridged Book on the Experimented Kohl
- The Concise Book on Medicine
- The Explanation of Anatomy in Al-Qaanoon Book (the Canon)
- The Comprehensive Book on the Medical Profession which is the
greatest of Ibn An-Nafees' works and thelargest medical encyclopedia
ever written by one person.
His death
During his last days, Ibn An-Nafees became seriously ill after he
reached eighty years. He stayed in bed for six days.Some physicians
advised him to drink some wine, claiming that he would recover. Ibn
An-Nafees refused to drink even a drop and said: I will not meet
Allaah (i.e. die) witha drop of wine in my stomach . He died on Friday
the 21 st of Thul-Qi'dah 687 A.H., the 17 th of December 1288. Before
his death, he made a will that all his possessions, money, books, and
house should be allocated to the MansooriHospital as an endowment. -
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Zakaatul-Fitr and the 'Eed

Zakaatul-Fitr
Zakaatul-Fitr is an obligatory charity on every Muslim at the end of
the month of Ramadan. Ibn 'Umar said: "The Prophet,sallaallahu alayhi
wa sallam, enjoined the payment of one Sa'a(a volume measure
corresponding approximately to the volume of 5 lb) of dates or one
Sa'a of barley as Zakaat al-Fitron every Muslim, young and old, male
and female, free and slave." [Al-Bukhaari and Muslim]
The purpose of Zakat al-Fitr is to purify the one who has fasted from
any type of indecent act or speech he might have committedwhile
fasting. It also helps the poor and the needy. Ibn 'Abbaas said: "The
Messanger of Allah,sallaallahu alayhi wa sallam, enjoined Zakaat
al-Fitr on the onewho fasts to shield him from any indecent act or
speech and for the purpose of providing food forthe needy." [Abu
Daawood and Ibn Maajah]
The Amount of Zakaatul-Fitr
As the first hadeeth indicated, the amount of Zakaatul-Fitr is one
Sa'a. Sa'a is a volume measure corresponding approximately to the
volume of 5lb of good wheat. The material ofthe Zakaat can be either
dates, barley, wheat, rice, corn or similar items considered as basic
foods. Abu Sa'eed, may Allaah be pleasdd with him, said: "We usedto
give for Zakaatul-Fitr on behalf of every child, aged person, free man
or slave during the lifetime of the Messanger of Allaah, sallaallahu
alayhi wa sallam, one Sa'a of food, or one Sa'a of dried yogurt, or
one Sa'a of barley, or one Sa'a of dates, or one Sa'a of raisins."
[Al-Bukhaari and Muslim]
The Time for Zakaatul-Fitr
Zakaatul-Fitr has to be paid by the end of Ramadhaan. There are two
times to pay Zakaatul-Fitr. Either one or two days before 'Eed as
'Umar used to do, or the day of 'Eed before the 'Eed prayer. Ibn 'Umar
reported that the Prophet, sallaallahu alayhi wa sallam, ordered them
to pay Zakaatul-Fitr before they go out to perform the 'Eed prayer. If
Zakaatul-Fitr is paid after the 'Eed prayer, it will only be
considered as regular charity. The Prophet, sallaallahu alayhi
wasallam, said: "If one pays Zakat al-Fitr before the Salat, it is
considered an accepted Zakat, if he pays it after the Salat, it is
considered an ordinary charity." [Abu Daawood]
Zakaatul-Fitr is to be given to the same eight categories or people as
in the other types of Zakat. Some scholars say that the poor and the
needy are the most deserving ones since the Prophet,sallaallahu alayhi
wa sallam, said that it had "...the purpose of providing food for the
needy."
'Eed al-Fitr
Playing, recreation, and eating onthe day of 'Eed:
These are permissible as log as they stay within the acceptable bounds
of Islam. Anas said: When the Prophet, sallaallahu alayhi wa sallam,
came to Al-Madeenah, they had two days for amusement. The Prophet,
sallaallahu alayhi wa sallam, has exchanged these days for two better
days: the day of breaking the fast and the day of sacrifice.
[An-Nasaa'i and Ibn Hibbaan]
Taking women and children to the prayer area:
The Prophet sallaallahu alayhi wa sallam, used to take his wives and
daughters to the two 'Eeds. Umm Atiyah, may Allaah be pleasd with her,
said: "We were ordered to go out with the singleand menstruating women
to the two 'Eeds in order to witness the good and the supplications of
theMuslims. The menstruating women though would stay away from the
prayer area." [Al-Bukhaari and Muslim]
Going to the prayer area:
The Prophet, sallaallahu alayhi wasallam, used to go to the prayer
area on foot. Jaaber narrated: "Onthe days of 'Eed, the Prophet,
sallaallahu alayhi wa sallam, would go to the prayer area by one route
and come back by another route." [Al-Bukhaari]
Eating before going to the prayer area:
Since 'Eed al-Fitr is the day on which Muslims break their Ramadhaan
fast, it is preferable to eat before going to the 'Eed prayer. It is a
Sunnah of the Prophet, sallaallahu alayhi wa sallam, to eat an odd
number of dates before going to pray Salaat al-'Eed. Anas reported:
"The Prophet, sallaallahu alayhi wa sallam, would not go out on the
day of 'Eed al-Fitr without eating an odd number of dates."
[Al-Bukhaari]
Preparation for 'Eed prayer:
It is preferred to make Ghusl (take a bath), wear one's best clothes
and, for men, to put perfume before going to Salaat al-'Eed. Ibn
Al-Qayyim said:"The Prophet, sallaallahu alayhi wa sallam, used to
wear his best clothes for the 'Eed prayers and he had clothes that he
reserved for the two 'Eeds and Jumu'ah."
Making Takbeer:
Takbeer starts from the night of 'Eed's eve until the Imaam comesout
to start the prayer. Allaah Says (which means): "Allah intends for you
ease and does not intend for you hardship and [wants] for you to
complete the period and to glorify Allah (i.e., say Takbeer) for that
[to] which He has guided you; and perhaps you will be grateful."
[Quran; 2: 185] The form of takbeer is related by 'Umar and Ibn
Mas'ood: "Allahu Akbar, Allahu Akbar, La illaha illallaah. Allahu
Akbar. Allahu Akbar wa lillaahil-hamd."
Congratulating each other:
It has been narrated that when the Prophet's companions met each other
on the 'Eed day, they would say to each other:"May Allah accept from
us and from you." [Ahmad]

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Virtues of deeds - The virtues of pregnancy.

I would like to know the virtues of pregnancy in islam and what is
recommended for a woman to do interms of ibadat during this time? Is
the salah of a pregnant woman more rewarded than a salah of a woman
thats not pregnant.
Praise be to Allaah.
Firstly:
There is no doubt that a woman's pregnancy andgiving birth is
fulfilling an aim of sharee'ah that is dear to Allah, which is
increasing the progeny of the Muslims who proclaim the Oneness of
Allah, the followers of the Prophet (blessings and peace of Allah be
upon him). This is the most important thing onwhich the woman should
focus her intention during her pregnancy.
It was narrated that Ma'qil ibn Yasaar said: A man came to the Prophet
(blessings and peace of Allah be upon him) and said: I have found a
woman who is of good lineage and beautiful, but she cannothave
children; should I marry her?
He said: No.
Then he came to him a second time and he told him not to marry her.
Then he came to him a third time and he said: "Marry the one who is
loving and prolific (could bear many children), for I will be proud of
your large numbers before the nations."
Narrated by Abu Dawood, 2050; al-Nasaa'i, 3227; classed as saheeh by al-Albaani.
Because of this aim to which we have referred,if pregnancy is
difficult for the woman and she bears it with patience, there are many
benefits which will come to the mother through it, including the
following:
1.
Psychological preparation for the task of raising the child which is
the most important and most complicated of all tasks, in which they
(the parents) raise the child to have a good attitude and become
religiously committed for the sake of Allah, and they hope that Allah
will decree reward for them because of the actions oftheir righteous
son, so that he will become an ongoing charity for them after they die
and thus they may attain a great deal of reward which no one knows
except Allah.
2.
The difficulties encountered by the pregnant woman, including pain and
sickness, and health, psychological and physical problems in many
cases, will all bringgreat reward that will be recorded for the
pregnant woman, in sha Allah. Allah will reward the Muslim for
everything that befalls him in this world. Even ifa thorn pricks him,
Allah will expiate thereby some of his sins, and the pains of labour
and pregnancy are far greater than that.
3.
Even if we assume that this woman dies in childbirth, she will die asa
martyr. This is indicative of the virtue of her condition. The Prophet
(blessings and peace of Allah be upon him) said: "The woman who dies
in pregnancy or childbirth is a martyr." Narrated by AbuDawood, 3111;
classed assaheeh by al-Nawawi in Sharh Muslim, 13/62. Andhe said: the
one who dies in childbirth, i.e., she dies with something (the child)
inside, not separated from her.
Secondly:
As for the acts of worship that the pregnant woman can do, they are
all the acts of worship that the Muslim does by day and by night, such
as praying, fasting (so long as there is no fear of harm), giving
charity, reading Qur'aan, regularly reciting the adhkaar that are
prescribed in sharee'ah, treating people kindly, visiting relatives,
taking stock of oneself, and striving to attain the best attitudes,
actions and words.
Perhaps one of the things that the woman should focus on during this
period is learning about sound methods of raising children,
readingbooks on this topic or listening to useful lectures by scholars
on it,whether that has to do with moral upbringing, health,
psychology, pedagogy, and so on, in preparation for the great mission
with which Allah has entrusted the parents, which is the trust of
raising and caring for the child, so that the parents may embark upon
it with knowledge and insight and achieve the best results, and attain
the pleasure of Allah in this world and inthe Hereafter.
With regard to specific rituals or adhkaar specifically for the woman
during pregnancy, we did not know of any such thing in Islam.
Finally we should point out that there are some hadeeths which
indicatethat the wife's pregnancy will bring a reward like that of one
who fasts and prays at night for the sake of Allah, and that there are
many other rewards for giving birth, breastfeeding and weaning the
child, but they are all false and fabricated hadeeths, so it is not
permissible to narrate them or speak ofthem except by way of warning
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Virtues of deeds - Will the seven whomAllah will shade with His shade on the Day of Resurrection be brought to account?.

Is that the seven types ofpeople who will be shaded by allah will
theyalso go paradise withut account.
Praise be to Allaah.
It was narrated that 'Imraan ibn Husayn (mayAllah be pleased with him)
said: The Prophet of Allah (blessings and peace of Allah be upon him)
said: "Seventy thousand of my ummah will enter Paradise without being
brought to account." They said: Who are they, O Messenger of Allah? He
said: "They are the ones who do not ask others toperform ruqyah for
them, or believe in omens, or use cautery, and they put their trust in
their Lord."
Narrated by al-Bukhaari (5270) and Muslim (321).
These four categories will not be brought to account and will not be
punished. With regard to other people who are not included in these
categories, they will be brought to account… Then Allah will forgive
them.
It was narrated from Safwaan ibn Muhriz that a man asked Ibn 'Umar:
What did you hear the Messenger of Allah (blessings and peace of Allah
be upon him) say about an-najwah (the private conversation that Allah
will have with His slaves on the Day of Resurrection)? He said: "One
of you will draw close to his Lord until He will screen him, then He
will say: 'You did such and such,' and he will say: 'Yes'; and He will
say:'You did such and such,' and he will say: 'Yes,' and He will make
him admit [other deeds]. Then He will say 'I concealed them for you in
the world, and I forgive you for them today.'"
Narrated by al-Bukhaari (2261).
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: The Muslims
are unanimouslyagreed that the Reckoning will definitelytake place on
the Day of Resurrection. The way the Reckoning will be conducted for
the believer is that Allah will converse privately with him; He will
make him admit his sins until he thinks that he is doomed, then Allah
will say to him: "I concealed it for you in the world and I forgive
you for it today." And He will give him the book of his good deeds.
As for the disbelievers and hypocrites, it will becalled out before
all creatures: "These are theones who lied against their Lord! No
doubt! thecurse of Allah is on the Zalimoon (polytheists, wrong-doers,
oppressors, etc.)." [Hood 11:18]
Agreed upon, from the hadeeth of Ibn 'Umar.
The Reckoning applies toall people except those whom the Prophet
(blessings and peace of Allah be upon him) said will be exempted. They
are seventy thousand of this ummah, one of whom is 'Ukkaashah ibn
Mihsan. They will enter Paradise without being brought to account and
without any punishment. (Agreed upon.) Ahmad narrated a marfoo' report
from Thawbaan which says that each one of them will have seventy
thousand with him. Ibn Katheer said: It is a saheeh hadeeth, and he
mentioned corroborating evidence for it.
End quote from Sharh Lam'at al-I'tiqaad, 1/38
Shaykh al-Fawzaan (mayAllah preserve him) said: This is a great
bounty, asthe rest of creation will be brought to account; some of
them will have an easy reckoning and some of them will be questioned
in detail.
End quote from I'aanat al-Mustafeed Sharh Kitaab at-Tawheed, 1/87
Shaykh Saalih al-Fawzaan (may Allah preserve him) said: Whatis meant
by making him admit his sins is that He will make him confess tothem.
Some of the believers will be admitted to Paradise without being
brought to account, as mentioned in the saheehhadeeth about the
seventy thousand who will enter Paradise without being brought to
account and without being punished.
The Reckoning will vary; some of it will be a merepresentation, which
is a brief look, and some of it will be questioned in detail. In
as-Saheehayn it is narrated from 'Aa'ishah (may Allah be pleased with
her) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "No one will be brought to account on the Day of
Resurrection except he will be doomed." I said: O Messenger of Allah,
Allah says (interpretationof the meaning): "Then, as for him who will
be given his Record in his right hand, He surely willreceive an easy
reckoning" [al-Inshiqaaq84:8]. The Messenger of Allah (blessings and
peace of Allah be upon him) said: "Rather that isa mere presentation
andno one will be questioned in detail on the Day of Resurrection but
he will be punished."
End quote from Sharh al-'Aqeedah al-Waasitiyyah, 1/113
To sum up: the special privilege that is mentioned in the hadeeth,
"[they] will enter Paradise without being brought to account" is
exclusively for those who are mentioned in the hadeeth; people apart
from them will be brought to account.
And Allah knows best. - - ▓███▓ Translator:->
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