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Al-Razi

Rhazes-Treating a Patient (artist unknown)

Abu Bakr Mohammad Ibn Zakariya al-Razi (born in Rayy, Iran, ca. 864; died in Baghdad, Iraq, 930 AD) was a versatile Persian philosopher (hakim), who made fundamental and lasting contributions to the fields of medicine, chemistry (alchemy) and philosophy. He is also known as Al-Razi, Ar-Razi, and Ibn Zakaria (Zakariya); or (in Latin) as Rhazes and Rasis.

He is credited with, among other things, the discovery of sulfuric acid, the "work horse" of modern chemistry and chemical engineering; and also of alcohol and its use of in medicine.

Razi was a prolific writer, writing 184 books and articles in several fields of science. According to historian Ibn an-Nadim, Razi distinguished himself as the best physician of his time who had fully absorbed Greek medical learning. He traveled in many lands and rendered service to many princes and rulers. As a medical educator, he attracted many students of all levels. He was said to be compassionate, kind, upright, and devoted to the service of his patients, whether rich or poor.

The Razi Institute near Tehran, Iran was named after him. Razi Day (Pharmacy Day) is commemorated in Iran every August 27.

Table of contents
1 Biography
2 Contributions to medicine
3 Alchemy
4 Philosophy
5 Quotes from Rhazes
6 Quotes on Rhazes
7 References and further reading
8 External links

Biography

In Persian, Razi means "from the city of Rayy (Rages) near Tehran, Iran, where he was born and (like Avicenna) did much of his work. Although scholars mostly agree on the year of Razi's death, his year of birth is not precisely known: many sources say 864, but some scholars such as William H. Brock give 850 while the historian/pharmacist Charles LaWall dates his birth as early as 841. Like many other Islamic figures, he is often, but incorrectly, said to be Arab in Western literature.

Before becoming a physician, Razi was interested in music; he was well versed in musical theory and is said to have been an exceptional performer. After serving for some time as the head of the first Royal Hospital at Ray, Razi moved to Baghdad where he was put in charge of its famous Muqtadari Hospital, and gathered the bulk of his clinical observations.

His medical career was cut short by his major work, the Al-Hawi. A Muslim priest, whom Razi had apparently contradicted somewhere in its pages, ordered that Razi be beaten over the head with the manuscript until one of them broke. Razi's head broke first, and the result was permanent blindness for Rhazes. Rhazes suffered failing eyesight for several years, and though he eventually lost all vision he continued to provide medical consultations and often even lectured. The exact nature of his ocular disease is uncertain, though it is said that he refused to be operated on because his caregivers could not answer his questions concerning the anatomy of the eye.

Razi was a student of Hunayn Ibn Ishaq. Many claim that he was the first to say that the world is round, but this was known much earlier, at least as early as Ptolemy.

Contributions to medicine

Smallpox vs. measles

As chief physician at the Baghdad hospital Razi formulated the first known description of smallpox:

"Smallpox appears when the blood boils and infected so that extra vapors may be driven out to turn childhood blood, which looks like wet extracts, into youth blood, which looks like ripe wine. Essentially, smallpox is like the bubbles found in wine at this time ... this disease might also be present apart from such times. The best thing to do at such times is to avoid it, that is, when the disease is seen to become epidemic."

This is acknowledged by the Encyclopaedia Britannica (1911), which states: "The most trustworthy statements as to the early existence of the disease are found in an account by the 9th-century Arabian physician Rhazes, by whom its symptoms were clearly described, its pathology explained by a humoral or fermentation theory, and directions given for its treatment.".

Written by Razi, the al-Judari wa al-Hasbah was the first book on smallpox, and was translated over a dozen times into Latin and other European languages. Its lack of dogmatism and its Hippocratic reliance on clinical observation show Razi's medical methods:

"The eruption of the smallpox is preceded by a continued fever, pain in the back, itching in the nose and terrors in the sleep. These are the more peculiar symptoms of its approach, especially a pain in the back with fever; then also a pricking which the patient feels all over his body; a fullness of the face, which at times comes and goes; an inflamed color, and vehement redness in both cheeks; a redness of both the eyes, heaviness of the whole body; great uneasiness, the symptoms of which are stretching and yawning; a pain in the throat and chest, with slight difficulty in breathing and cough; a dryness of the breath, thick spittle and hoarseness of the voice; pain and heaviness of the head; inquietude, nausea and anxiety; (with this difference that the inquietude, nausea and anxiety are more frequent in the measles than in the smallpox; while on the other hand, the pain in the back is more peculiar to the smallpox than to the measles) heat of the whole body; an inflamed colon, and shining redness, especially an intense redness of the gums."

Razi was also the first to distinguish between smallpox and measles.

Allergies and fever

Razi is known to have discovered allergic asthma, and was the first person to have ever written an article on allergy and immunology. In the Sense of Smelling he explains the occurrence of rhinitis when smelling a rose in the spring ("An Article on the Reason Why Abou Zayd Balkhi Suffers from Rhinitis When Smelling Roses in Spring"). In this article he talks of seasonal rhinitis, which is the same as allergic asthma or hay fever. Razi was also the first to realize that fever was a natural defense mechanism, the body's way of fighting disease.

Pharmacy

Rhazes contributed to the early practice of pharmacy by compiling texts, but also in various other ways. Examples are the introduction of mercurial ointments, and the development of apparatus like mortars, flasks, spatulas and phials, as used in pharmacies until the early twentieth century.

Ethics of medicine

On the professional level, Razi introduced many useful, progressive, medical and psychological ideas. He also attacked charlatans and fake doctors who roamed the cities and the countryside selling their nostrums and 'cures'. At the same time, he warned that even highly educated doctors did not have the answers for all medical problems and could not cure all sicknesses or heal every disease. Humanly speaking, this is an impossibility. Nonetheless, to be more useful in their services and truer to their calling, Razi exhorted practitioners to keep up with advanced knowledge by continually studying medical books and exposing themselves to new information. He further classified diseases into three categories: those which are curable, those that can be cured, and those which are incurable. On the latter, he cited advanced cases of cancer and leprosy which the doctor should not be blamed for if uncured. Then, on the humorous side, Razi pitied physicians caring for the well being of princes, nobility, and women, for they did not obey doctor's orders for restricted diet and medical treatment, thus making most difficult the task of being their doctor.

Books and articles on medicine

This monumental medical encyclopedia in nine volumes — known in Europe also as The Large Comprehensive or Continens Liber — contains considerations and criticism on the Greek philosophers Aristotle and Plato, and expresses innovative views on many subjects. Because of this book alone, many scholars consider Razi the greatest medical doctor of the Middle Ages.

The al-Hawi is not a formal medical encyclopaedia, but a compilation of Razi's working notebooks, which included knowledge gathered from other books as well as original observations on diseases and therapies, based on his own clinical experience. It is significant since it contains a celebrated monograph on smallpox, the earliest one known. It was translated into Latin in 1279 by Faraj ben Salim, a physician of Sicilian-Jewish origin employed by Charles of Anjou, and from then on had considerable influence in Europe.

Razi was possibly the first Islamic doctor to deliberately write a home medical manual (remedial) directed at the general public. He dedicated it to the poor, the traveler, and the ordinary citizen who could consult it for treatment of common ailments when a doctor was not available. This book, of course, is of special interest to the history of pharmacy since books on the same theme continued to be popular until the 20th century. In its 36 chapters, Razi described diets and drugs that can be found practically everywhere in apothecary shops, in the market place, in well-equipped kitchens, and in military camps. Thus, any intelligent mature person can follow its instructions and prepare the right recipes for good results.

Some of the illnesses treated are headaches, colds, coughing, melancholy, and diseases of the eye, ear, and stomach. In a feverish headache, for example, he prescribed, "two parts of duhn (oily extract) of rose, to be mixed with one part of vinegar, in which a piece of linen cloth is dipped and compressed on the forehead". For a laxative, he recommended "seven drams of dried violet flowers with twenty pears, macerated and well mixed, then strained. To the filtrate, twenty drams of sugar are to be added for a draft". In cases of melancholy, he invariably recommended prescriptions including either poppies or their juices (opium) or clover fodder (Curcuma epithymum) or both. For an eye remedy, he recommended myrrh, saffron, and frankincense, two drams each, to be mixed with one dram of yellow arsenic and made into tablets. When used each tablet was to be dissolved in a sufficient quantity of coriander water and used as eye drops.

Rhazes's independent mind is strikingly revealed in this book. As quoted from G. Stolyarov II:

"In the manner of numerous Greek thinkers, including Socrates and Aristotle, Rhazes rejected the mind-body dichotomy and pioneered the concept of mental health and self-esteem as essential to a patient's welfare. This "sound mind, healthy body" connection prompted him to frequently communicate with his patients on a friendly level, encouraging them to heed his advice as a path to their recovery and bolstering their fortitude and determination to resist the illness and swiftly convalesce."

In Doubts about Galen, Razi rejects several claims of the Greek doctor, from the alleged superiority of the Greek language to many of his cosmological and medical views. He places medicine within philosophy, inferring that sound practice demands independent thinking. His own clinical records, he reports, do not confirm Galen's descriptions of the course of a fever. And in some cases he finds that his clinical experience exceeds Galen's.

He also criticized Galen's theory that the body was possessed by four separate "humorss", liquid substances whose balance was the key to health and normal temperature; and that the sole means of upsetting such a system was to introduce into the organism a liquid of a different temperature, which would bring about an increase or decrease in bodily heat identical to the temperature of the particular fluid. In particular, Razi noted that a warm drink may heat the body to a degree much hotter than its own. Thus the drink must trigger a response from the body, rather than simply communicating its own warmth or coldness to it. (I. E. Goodman)

This line of criticism had the potential, in time, to bring down the whole of Galen's Theory of Humours, and the Aristotelian scheme of the Four Elements, on which it was grounded. Razes alchemical experiments suggested other qualities of matter, such as "oiliness" and "sulphurousness", or inflammability and salinity, which were not readily explained by the traditional fire, water, earth, and air schematism.

Razi's challenge to the current fundaments of medical theory was quite controversial. Many accused him of ignorance and arrogance, even though he repeatedly expressed praises and gratitude to Galen for his commendable contributions and labors, saying:

"I prayed to God to direct and lead me to the truth in writing this book. It grieves me to oppose and criticize the man Galen from whose sea of knowledge I have drawn much. Indeed, he is the master and I am the disciple. But all this reverence and appreciation will and should not prevent me from doubting, as I did, what is erroneous among his theories. I imagine and feel deep in my heart that Galen has chosen me to undertake this task, and if he was alive, he would have congratulated me on what I am doing. I say this because Galen's aim was to seek and find the truth and to bring light out of darkness. Indeed I wish he was alive to read what I have published."

Thereafter, Razi, with a view to vindicate Galen's greatness and to justify his criticism of him, lists four reasons why great men make more errors than lesser ones:
  1. Negligence, as a result of too much self confidence.
  2. Unmindfulness (indifference) which often leads to errors.
  3. Temptation to follow one's own fancy or impetuosity in imagining that what he does or says is right.
  4. Crystallization of ancient knowledge, and refusal to accept that new data and new ideas mean that present day knowledge must of necessity surpass that of previous generations.

Razi believed that contemporary scientists and scholars, because of accumulated knowledge at their disposal are, by far, better equipped, more knowledgeable, and competent than the ancients. Razi attempt to overthrow blind reverence and the unchallenged authority of ancient sages encouraged and stimulated research and advances in the arts, technology, and the sciences.

Books on medicine

This is a partial list of Razi's books and articles in medicine, according to Ibn Abi Usaybi'ah. Some books may have been copied or printed under different names.

Translations

Razi's notable books and articles on medicine (in English) include:

Alchemy

The Transmutation of Metals

Razi's interest in alchemy and his strong belief in the possibility of transmutation of lesser metals to silver and gold was attested half a century after his death by Ibn an-Nadim's book (The Philosophers Stone). Nadim attributed a series of twelve books to ar-Razi, then seven more, including his refutation to al-Kindi's denial of the validity of alchemy. Last come Razi's two best-known alchemical texts, which largely superseded his earlier ones: al-Asrar("The Secrets"), and Sirr al-Asrar ("The Secret of Secrets"), which incorporates much of the previous work.

Apparently Razi's contemporaries believed that he had the secret of turning iron and copper into gold. Biographer Khosro Moetazed reports in Mohammad Zakaria Razi that a certain General Simjur confronted Razi in public, and asked whether that was the reason for his willingness to treat patients without charging. "It appeared to those present that Razi was reluctant to answer; he looked obliquely at the general and replied:

"I understand alchemy and I have been working on the characteristic properties of metals for an extended time. However, it still has not turned out to be evident to me, how one can transmute gold from copper. Despite the research from the furthermost scientists that have undergone in the past centuries, there has been no reply. I very much doubt if it is possible..."

Chemical instruments and substances

Razi developed several chemical instruments that remain in use to this day. Rhazes is known to have perfected methods of distillation and extraction. This work led to his discovery of sulfuric acid (from the dry distillation of vitriol) and alcohol. These discoveries paved the way for the work of other Islamic alchemists, such as the discovery of several other mineral acids by Jabir Ibn Hayyam (known as Geber in Europe).

Hermeticism

Razi's alchemy, like his medical thinking, struggles within the cocoon of hylomorphism. It dismisses the idea of potions and dispenses with an appeal to magic, if magic means reliance on symbols as causes.

But Razi does not reject the idea that there are wonders in the sense of unexplained phenomena in nature. His alchemical stockroom, accordingly, is enriched with the products of Persian mining and manufacture, and the Chinese discovery, sal ammoniac. Still reliant on the idea of dominant forms or essences and thus on the Neoplatonic conception of causality as inherently intellectual rather than mechanical, Razi's alchemy nonetheless brings to the fore such empiric qualities as salinity and inflammability-the latter ascribed to 'oiliness' and 'sulphurousness'. Such properties are not readily explained by the traditional fire, water, earth and air schematism, as al-óhazali and other later comers, primed by thoughts like Razi's, were quick to note.

Major works on alchemy

This book was written in response to a request from Razi's close friend, colleague, and former student, Abu Mohammed b. Yunis of Bukhara, a Muslim mathematician, philosopher, and a natural scientist of good stature In Sirr al-Asrar, Razi divides his subject matter into three categories as he did in his book al-Asrar.
  1. Knowledge and identification of drugs from plant, animal, and mineral origins and the choicest type of each for utilization in treatment.
  2. Knowledge of equipment and tools used, which are of interest to both the alchemist and the apothecary.
  3. Knowledge of the seven alchemical procedures and techniques such as sublimation and condensation of mercury, precipitation of sulphur and arsenic calcination of minerals (gold, silver, copper, lead, and iron), salts, glass, talc, shellss, and waxing.

This last category contains, in addition, a description of other methods and applications used in transmutation: the admixture and uses of solvent vehicles, the amount of heat (fire) used, 'bodies and stones' that can or cannot be transformed into corporal substances of metals at Id salts, and the liquid mordant that quickly and permanently colors lesser metals for better sales and profits.

Similar to the discussion on the third/ninth-century text on amalgams ascribed to Jabir, Razi describes methods and procedures or coloring (gold leafing) a silver object to imitate gold. Also described is the reverse technique for removing the color and returning it to silver. Gilding and silvering of other metals (alum, calcium salts, iron, copper, and tutty) are also described, as well as how colors will stay for years without tarnishing or changing. The procedures involved no deceptive motive, but rather technical and economic deliberations. This is evident from the author's quotation of market prices and the technical triumph of artisan, craftsman, or alchemist in declaring the results of their efforts so that "it will look exactly like gold!". There was, however, another similar motive involved, namely, to manufacture something to resemble gold for easy sale to help a good friend who happen to be in need of quick money. It could be due to this trend in Razi's alchemical technique for silvering and gilding of metal that many Muslim biographers concluded that he was first a jeweler before he turned to alchemy.

Of interest in the text is Razi's classification of minerals into six divisions, giving his discussion a modern chemical connotation:
  1. Four spirits: mercury, sal ammoniac, sulphur, and arsenic.
  2. Seven bodies; silver, gold, copper, iron, black lead (plumbago), zinc, and tin.
  3. Thirteen stones including marcasite, magnesia, malachite, tutty, talcum, lapis lazuli, gypsum, and glass (then identified as made of sand and alkali of which the transparent crystal Damascene is considered the best).
  4. Seven vitriols including alum, and white, black, red, and yellow vitriols (the impure sulphates of iron, copper, etc.).
  5. Seven borates including the tinkar, natron, and impure sodium borate.
  6. Eleven salts including brine, common (table) salt, ashes, naphtha, live lime, and urine, rock, and sea salts. Then he separately defines and describes each of these substances and their choicest kinds and colors and possible adulterations.

Concerning the tools and equipment of the alchemist, Razi classifies them into two kinds:

  1. Utensils used for the dissolving and melting of bodies such as the furnace, bellows, crucible, holder (tongue or ladle), macerator, pot, stirring rod, cutter, and grinder.
  2. Utensils used to carry out the operation of transmutation, such as the retort, alembic, receiver, other parts of the distilling apparatus, oven (stove), cups, bottles, jars, pans, and blowers.

This is Razi's most famous book which has gained a lot of recognition in the West. Here he gives systematic attention to basic chemical operations important to the history of pharmacy.

Books on alchemy

Here is a list of Razi's known books on alchemy, mostly in Persian:

Philosophy

On existence

Razi believed that the competent physician must also be a philosopher well versed in the fundamental questions regarding existence:

"He proclaimed the absolutism of Euclidean space and mechanical time as the commonsense basis for the world in which men lived, but resolved the dilemma of existent infinities by synthesizing this outlook with the atomic theory of Democritus, which recognized that matter existed in the form of indivisible and fathomable quanta. The continuity of space, however, holds due to the existence of void, or a region lacking matter... This is remarkably close to the systems yielded by the discoveries of such later European scientists as John Dalton and Max Planck, as well as the observational and theoretical works of modern astronomer Halton Arp and Objectivist philosopher Michael Miller. Progress, in the view of all these men, is not to be obstructed by a jumble of haphazard and contradictory relativistic assertions which result in metaphysical hodge-podge instead of a sturdy intellectual base. Even in regard to the task of the philosopher, Rhazes considered it to be progressing beyond the level of one's teachers, expanding the accuracy and scope of one's doctrine, and individually elevating oneself onto a higher intellectual plane." (G. Stolyarov II)

Razi is known to be a free-thinking Islamic philosopher, since he was well-trained in the Greek sciences. He was also well versed in the musical theory, as were many other Islamic scientists of the time, although his approach in chemistry was naturalistic.

Metaphysics

His ideas on metaphysics were also based on the works of the great Greeks:

"The metaphysical doctrine of al-Razi, insofar as it can be reconstructed, derives from his concept of the five eternal principles. God, for him, does not 'create' the world from nothing but rather arranges a universe out of pre-existing principles. His account of the soul features a mythic origin of the world in which God out of pity fashions a physical playground for the soul in response to its own desires; the soul, once fallen into the new realm God has made for it, requires God's further gift of intellect in order to find its way once more to salvation and freedom. In this scheme, intellect does not appear as a separate principle but is rather a later grace of God to the soul; the soul becomes intelligent, possessed of reason and therefore able to discern the relative value of the other four principles. Whereas the five principles are eternal, intellect as such is apparently not. Such a doctrine of intellect is sharply at odds with that of all of Razi's philosophical contemporaries, who are in general either adherents of some form of Neoplatonism or of Aristotelianism. The remaining three principles, space, matter and time, serve as the non-animate components of the natural world. Space is defined by the relationship between the individual particles of matter, or atoms, and the void that surrounds them. The greater the density of material atoms, the heavier and more solid the resulting object; conversely, the larger the portion of void, the lighter and less solid. Time and matter have both an absolute, unqualified form and a limited form. Thus there is an absolute matter - pure extent - that does not depend in any way on place, just as there is a time, in this sense, that is not defined or limited by motion. The absolute time of al-Razi is, like matter, infinite; it thus transcends the time which Aristotle confined to the measurement of motion. Razi, in the cases of both time and matter, knew well how he differed from Aristotle and also fully accepted and intended the consequences inherent in his anti-Peripatetic positions." (Paul E. Walker)

It is quite evident that most of his thoughts derived from Islam, this is demonstrated clearly in his writing of The Metaphysics.

Excerpt from The Philosophical Approach

"In short, so far while I am writing the present book, I have written around 200 books and articles on different aspects of science, philosophy, theology, and hekmat (wisdom)... I was never at the service of any king as a military man or a man of office, and if I ever did have a conversation with a king, it never went beyond my medical responsibility and advice ... those who have seen me know that I have never gone to excess in eating, drinking, and doing blamed things, as for my interest in science, people know well and have witnessed how I have devoted all my life to science since my youth ... and my patience and persistence in the pursuit of science have been to such extent that about only one special matter I have written 20,000 pages in small letters, and I spent fifteen years of my life—day and night—writing the big collection entitled Al Havi, and during this time, I lost my eyesight, my hand got paralyzed, and thus, now I am deprived of reading and writing as a result. Nonetheless, I never gave up, but kept on reading and writing with the help of others instead. Practically speaking, I can make concessions to my enemies and admit my shortcomings, but I wonder what they would say scientifically. If they find my approach defective, they can put forward their views and make their points clear so that I may study them. If I found their views right, I would admit it, and if I found them wrong, I could discuss the matter and prove my case. However, if this is not the case, and if they merely disagree with my approach and my way of life, I hope they would make use of my knowledge and not interfere with my attitude."

"In his book "Philosophical Biography", he defended his personal biography and the philosopher's life and he laid out a framework based on the idea that there is life after death containing happiness or misery. Thus, rather than being self-indulgent, man should seek knowledge, utilise his intellect and apply justice. According to Al-Razi, "This is what our merciful Creator wanted to whom we pray for reward and whose punishment we fear." In brief, man should be kind, gentle and just. Al-Razi believed that there is a close relationship between spiritual integrity and physical health ... Al-Razi does not forget to try to make the soul avoid distress due to death. He states that this psychological symptom cannot be avoided completely without the individual being convinced that, after death, the soul will lead a better life. This subject needs a detailed study of doctrines and religions. He focuses on the opinion of those who think that the soul perishes if the body perishes. As a result, fear of death has no basis in the mind. Death, undoubtedly, is inevitable. So, the person who continuously thinks about death is distressed and time after time will feel as if he is dying whenever he thinks about it. Therefore, he should forget it in order to avoid upsetting himself. Thinking about his destiny after death, the benevolent and good man who performs the ordinances of the Islamic Shari`ah should not fear because he is promised comfort and permanent bliss in the Hereafter. As for the one who doubts the Shari`ah, he can only contemplate. If he spares no effort in this, he will not deviate from the right way. If he deviates, Allah will excuse him and forgive his sins because he is not requested to do something that he cannot bear." (Dr. Muhammad Abdul-Hadi Abu Reidah)

Books on philosophy

This is a partial list of Razi's books on philosophy. Some books may have been copied or published under different titles.

Notable Books (in English): Spiritual Medicine, The Philosophical Approach (Al Syrat al Falsafiah), and The Metaphysics

Quotes from Rhazes

"Let your first thought be to strengthen the natural vitality."

"Truth in medicine is an unattainable goal, and the art as described in books is far beneath the knowledge of an experienced and thoughtful physician."

Asked if a philosopher can follow a prophetically revealed religion, al-Razi openly retorts:
"How can anyone think philosophically while committed to those old wives' tales, founded on contradictions, obdurate ignorance, and dogmatism?"

"gentility of character, and nicety and purity of mind, are found in those who are capable of thinking deeply about abstruse matters and scientific minutiae."

"Man should hasten to protect himself from love before succumbing and wean his soul from it if he falls."

"The self-admirer, generally, should not glorify himself nor be so conceited that he elevates himself above his counterparts. Neither should he belittle himself to the extent that he becomes inferior to his counterparts or to those who are inferior both to him and to his counterparts in the sight of others. If he follows this advice, he will be free of self-admiration and feelings of inferiority, and people would call him the one who truly knows himself."

When asked of envy, Razi retorts: "It results from the gathering of niggardliness and avarice in the soul." "one of the diseases that cause grave harm to the soul."

Quotes on Rhazes

"Rhazes was the greatest physician of Islam and the Medieval Ages." – George Sarton

"Rhazes remained up to the 17th century the indisputable authority of medicine." – The Islamic Encyclopaedia

"His writings on smallpox and measles show originality and accuracy, and his essay on infectious diseases was the first scientific treatise on the subject." – The Bulletin of the World Health Organization (May 1970)

"In today's world we tend to see scientific advance as the product of great movements, massive grant-funded projects, and larger-than-life socio-economic forces. It is easy to forget, therefore, that many contributions stemmed from the individual efforts of scholars like Rhazes. Indeed, pharmacy can trace much of its historical foundations to the singular achievements of this ninth-century Persian scholar." — Michael E. Flannery

References and further reading

External links