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Alchemy a cikin duniyar Islama ta zamani

alchemy a cikin duniyar Islama ta zamani tana nufin alchemy na gargajiya da ilmin sunadarai na farko (bincike na farko na sinadarai game da yanayi gabaɗaya) ta malaman Musulmi a cikin Duniyar Musulunci ta zamani. Kalmar alchemy ta samo asali ne daga kalmar Larabci ك химиاء ko kīmiyāʾ kuma tana iya samo asali ne manipud kalmar tsohuwar Masar Lemik, ma'ana baki. [1]

alchemy a cikin duniyar Islama ta zamani
aspect of history (en) Fassara
Ibn Umail ya bayyana wani mutum-mutumi na mai hikima yana riƙe da allon ilimin alchemical na dā. Hoton daga rubutun Muhammed ibn Umail al-Tamimi littafin Al-mâ' al-waraqî (Ruwa mai azurfa), ƙaramin Islama mai yiwuwa daga Baghdad, 608H/1211.

Bayan faduwar Daular Romawa ta Yamma da cin nasarar Islama a Misira ta Roma, mayar da hankali ga ci gaban alchemical ya koma KHalifa da wayewar Islama.

Ma'ana da dangantaka da kimiyyar yammacin zamani

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A cikin la'akari da kimiyyar Islama a matsayin wani abu mai banbanci, na gida, yana da mahimmanci a bayyana kalmomi kamar "Larabci," "Islama," "alchemy," da "chemistry". Don samun kyakkyawar fahimta game da ra'ayoyin da aka tattauna a cikin wannan labarin, yana da muhimmanci a fahimci abin da waɗannan kalmomin ke nufi a tarihi. Wannan na iya taimakawa wajen share duk wani kuskuren ra'ayi game da yiwuwar bambance-bambance tsakanin alchemy da ilmin sunadarai na farko a cikin mahallin zamanin da. Kamar yadda A. I. Sabra ya rubuta a cikin labarinsa mai taken, "Situating Arabic Science: Location versus Essence," "kalmar Larabci (ko Islama) kimiyya tana nuna ayyukan kimiyya na mutanen da suka zauna a yankin da kusan ya fadada lokaci daga karni na takwas AD zuwa farkon zamanin zamani, kuma a cikin ƙasa daga yankin Iberian da Arewacin Afirka zuwa kwarin Indus da kuma daga kudancin Arabiya zuwa Tekun Caspian - wato, yankin da aka rufe don yawancin waɗannan ayyukan wayewa da ake kira su ne a cikin harshen Yammacin Arabiya da kuma suna nunawa da yawa daga wannan lokacin da kuma suna bambancewar kimiyya, wanda ya bambanta da yawa daga asalin asalin asalin asalin, ko dai masana kimiyya, wanda aka bayyana a cikin wannan lokacin da yawa daga yankin da yawa daga masana kimiyya,[2]

Lawrence Principe ya bayyana dangantakar da ke tsakanin alchemy da ilmin sunadarai a cikin labarinsa mai taken, "Alchemy Restored," inda ya ce, "Binciken canjin ƙarfe - abin da muke kira "alchemy" amma wanda aka fi sani da "Chrysopoeia" - an kalli shi a ƙarshen karni na goma sha bakwai a matsayin daidai da ko a matsayin ɓangaren ilmin sunada. " Saboda haka ya ba da shawarar cewa farkon rubutun ilmin sunidarai a matsayin "[3] Principe ya ci gaba da jayayya cewa, "[a]ll ayyukan su na sunadarai sun haɗa kai ta hanyar mayar da hankali kan bincike, kira, canji, da samar da abubuwa masu mahimmanci. " Saboda haka, babu wani bambanci tsakanin fannoni biyu har zuwa farkon karni na 18. [3] Kodayake tattaunawar Principe ta ta ta'allaka ne akan aikin Yammacin alchemy da ilmin sunadarai, ana tallafawa wannan gardamar a cikin mahallin kimiyyar Islama yayin la'akari da kamanceceniya a cikin hanyar da wahayi na Aristotelian, kamar yadda aka lura a wasu sassan wannan labarin. Wannan bambanci tsakanin alchemy da ilmin sunadarai na farko shine wanda ya fi dacewa da ma'anar, kodayake tare da fahimtar amfani da kalmomin da suka gabata, za mu iya fahimtar rashin ma'anar tarihi game da kalmomin duk da ma'anonin da suka canza a cikin mahallin zamani.

Yaduwar wadannan kimiyyar a duk fadin Gabas da Yammacin Turai yana da mahimmanci don fahimta lokacin da za a rarrabe kimiyyar yankuna biyu. Farkon al'adu, addini, da rarraba bayanai na kimiyya tsakanin al'ummomin Yamma da Gabas ya fara ne tare da nasarar da Alexander the Great ya samu (334-323 BC). Ta hanyar kafa yankin a ko'ina cikin Gabas, Alexander the Great ya ba da damar sadarwa mafi girma tsakanin sassan biyu wanda zai ci gaba a cikin tarihi. Shekaru dubu bayan haka, waɗancan yankunan Asiya da Alexander the Great ya ci nasara, kamar Iraki da Iran, sun zama cibiyar ƙungiyoyin addini tare da mai da hankali kan Kiristanci, Manicheism, da Zoroastrianism, waɗanda duk sun haɗa da matani masu tsarki a matsayin tushe, don haka suna ƙarfafa karatu da rubutu, ilimi, da yaduwar ra'ayoyi.[4] Ba da daɗewa ba aka haɗa tunanin Aristotle a cikin tsarin karatun cibiyar ilimi mafi girma a Nisibis, wanda ke gabashin iyakar Farisa, kuma an yi amfani da shi don inganta tattaunawar falsafa game da tauhidin da ke faruwa a lokacin.[5] Alkur'ani, littafi mai tsarki na Islama, ya zama muhimmiyar tushe na " tauhidin, ɗabi'a, doka, da ilimin sararin samaniya," a cikin abin da David C. Lindberg ya bayyana a matsayin "babban abu na ilimin Islama. " Bayan mutuwar Muhammadu a cikin 632, Islama ta fadada a duk faɗin tsibirin Larabawa, sassan Byzantium, Farisa, Siriya, Misira, da Falasdinu ta hanyar cin nasarar soja, ƙarfafa yankin a matsayin mafi yawan Musulmi.[6] Duk da yake fadada daular Islama muhimmiyar mahimmanci ce wajen rage shingen siyasa tsakanin irin waɗannan yankuna, har yanzu akwai addinai, imani, da falsafanci da za a iya motsawa da yardar rai kuma a fassara su a duk yankuna. Wannan ci gaban ya ba da damar ba da gudummawa a madadin Gabas zuwa ga tunanin Yammacin kimiyya kamar alchemy.

Duk da yake wannan watsa bayanai da ayyuka ya ba da damar ci gaba da ci gaban filin, kuma kodayake duka biyun sun yi wahayi zuwa gare su ta hanyar tunanin Aristotelian da falsafancin Hellenic, da kuma bangarorin asiri yana da mahimmanci a lura cewa iyakokin al'adu da addini sun kasance.[7] Abubuwan ban mamaki da na addini da aka tattauna a baya a cikin labarin sun bambanta alchemy na Islama daga na takwaransa na Yamma, saboda Yammacin yana da yawancin ra'ayoyin Kirista wanda za a kafa imanin su da sakamakon su, yayin da al'adar Islama ta bambanta sosai. Duk da yake dalilan sun bambanta a wasu hanyoyi, kamar yadda lissafin ya yi, aikin da ci gaban alchemy da ilmin sunadarai sun yi kama da yanayin zamani na filayen da kuma ikon da masana kimiyya zasu iya watsa imanin su.

Gudummawar masanan ilimin lissafi na Musulunci ga ilimin lissafi mai ban mamaki

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Marie-Louise von Franz ta bayyana a cikin gabatarwa ga Ibn Umail's "Book of the Explanation of the Symbols - Kitāb Ḥall ar-Rumūz" gudummawar alchemy na Islama kamar haka: A cikin karni na 7 zuwa 8, malaman Islama sun fi damuwa da fassara tsoffin matani na Hermetic-Gnostic ba tare da canza su ba. A hankali sun fara "'gwagwarmaya' abubuwan da ke ciki tare da addinin Islama" kuma sun fara "yi tunani da kansu da gwada kansu a cikin mulkin alchemy". Ta haka ne suka kara da "ƙaddamar da ra'ayi na allahntaka guda ɗaya" (tawḥīd) da kuma ƙara ƙirƙirar taƙaitaccen al'adun gargajiya daban-daban. Ta daya ne suka hada ma'anarsu, malaman Islama sun isa ga ra'ayin, cewa asirin da manufar alchemy shine nasarar "ƙwarewar tunani ta ciki, wato siffar Allah" kuma wannan dutse, ruwa, prima materia da dai sauransu "duk fannoni ne na asirin ciki wanda alchemist ya haɗu da Allah mai wucewa". Abu na biyu, sun kara da "sautin jin dadi" ta hanyar amfani da harshe mai waka fiye da na Hermetists na dā, kuma suna ba da "mafi girman girmamawa ga jigon coniunctio", watau hotuna na haɗin namiji da mace, rana da wata, sarki da sarauniya da dai sauransu.[8] "Malaman asiri na Islama sun fahimci alchemy a matsayin tsari mai canzawa na tunanin alchemist. Wutar da ta inganta wannan canji ita ce ƙaunar Allah".[9]

Alchemists da ayyukan

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Khālid ibn Yazīd

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A cewar marubucin wallafe-wallafen Ibn al-Nadīm, masanin ilimin lissafi na Musulmi na farko shi ne Khālid ibn Yazīd, wanda aka ce ya yi karatun alchemy a ƙarƙashin Kirista Marianos na Iskandariya. Tarihin wannan labarin ba a bayyane yake ba; a cewar M. Ullmann, labari ne.[10][11][10] A cewar Ibn al-Nadīm da Ḥajjī Khalīfa, shi ne marubucin ayyukan alchemical Kitāb al-kharazāt (Littafin Lu'ulu'u), Kitāb al'ṣaḥīfa al-kabīr (Babban Littafin Rubu), Kitāb a-ṣaḥī fa al-saghīr (Ƙananan Littafin Rukunin), Kitāb Waṣīhihihi bnihihi-ṣ-ṣ-anʿa (Littafi) (Littacin Aljanna), da Firdaws al-maḥik[12][10][11]

Jābir ibn Ḥayyān

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Hoton fasaha na karni na 15 na Jābir ibn Ḥayyān (Geber)

Jābir ibn Ḥayyān (Arabic / Farisa: جابر بن حیان, ya mutu c. 806−816), shine wanda ake zaton marubucin adadi mai yawa da ayyuka iri-iri a Larabci sau da yawa ana kiransa tarin Jabirian.[13][14] An san shi da sunan mahaifin ilmin sunadarai, ayyukan Jabir sun ƙunshi mafi tsufa da aka sani na tsarin rarraba abubuwa masu sinadarai, da kuma tsofaffin umarni da aka sani don samun mahaɗin inorganic (sal ammoniya ko ammonium chloride) daga abubuwa masu kwayoyin halitta (kamar tsire-tsire, jini, da gashi) ta hanyar sunadarai.[15] Wasu ayyukan Jabirian na Larabci (misali, "Littafin Rahama", da "Littafi na Bakwai") daga baya an fassara su zuwa Latin a ƙarƙashin sunan Latinized "Geber".[16] A cikin karni na 13 a Turai wani marubuci marar suna, wanda galibi ake kira pseudo-Geber, ya fara samar da rubuce-rubucen alchemical da metallurgical a ƙarƙashin wannan sunan.[17]

Abū Bakr al-Rāzī

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Abū Bakr ibn Zakariyā" al-Rāzī (Latin: Rhazes), an haife shi a kusa da 865 a Rayy, an fi saninsa da likitan Farisa. Ya rubuta ayyukan alchemical da yawa, ciki har da Sirr al-asrār (Latin: Secretum secretorum; Turanci: Asirin Asirin sirri;.) [18][19]

Ibn Umayl

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Muḥammad ibn Umayl al-Tamīmī masanin kimiyyar Masar ne na ƙarni na 10 na reshe na alama-mashahuri. Ɗaya daga cikin ayyukan da ya tsira shine Kitāb al-māʿ al-waraqī wa-l-arḍ al-najmiyya (Littafin Ruwa da Ruwa mai Taurari). Wannan aikin sharhi ne game da waka, Risālat al-shams ilā al-hilāl (The Epistle of the Sun to the Crescent Moon) kuma ya ƙunshi ƙa'idodi da yawa daga marubutan zamanin d ̄ a.[20] Ibn Umayl yana da muhimmiyar tasiri a kan alchemy na Yammacin (Latin), inda ake samun aikinsa a ƙarƙashin sunaye daban-daban, galibi a matsayin Babban ko Zadith.[21][22] An sake buga "Silvery Water" misali a matsayin "The Chemical Tables of Senior Zadith" a cikin tarin matani na alchemical: Theatrum Chemicum, kuma Pseudo Aquinas ya yi sharhi a cikin Aurora Consurgens . Dukansu biyu suna ba da hotonsa (canji) na mai hikima yana riƙe da teburin sinadarai (duba hoton da ke sama).[23]

Al-Tughrai

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Al-Tughrai likita ne na Farisa na ƙarni na 11 zuwa 12.[24] wanda aikinsa Masabih al-hikma wa-mafatih al-rahma (The Lanterns of Wisdom and the Keys of Mercy) yana daya daga cikin ayyukan farko na kimiyyar kayan aiki.

Al-Jildaki

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Al-Jildaki masanin kimiyyar Masar ne wanda ya bukaci a cikin littafinsa bukatar ilmin sunadarai na gwaji kuma ya ambaci gwaje-gwaje da yawa Kanz al-ikhtisas fi ma'rifat al-khawas na Abu 'l-Qasim Aydamir al-Jildak .

Ka'idar alchemical da sunadarai

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Tsarin farko da Jābir ya yi amfani da shi [25]
Hoton Rashin sanyi
Rashin ruwa Wutar Duniya
Ruwa Iska Ruwa

Jābir ya bincika kowane bangare na Aristotle dangane da halaye huɗu na Aristotle na zafi, sanyi, bushewa, da danshi. Misali, wuta abu ne mai zafi da bushewa, kamar yadda aka nuna a teburin.[25][26][27] A cewar Jābir, a cikin kowane ƙarfe biyu daga cikin waɗannan halaye sun kasance na ciki kuma biyu sun kasance na waje. Misali, gubar ta kasance a waje sanyi kuma ta bushe amma a ciki zafi da danshi; zinariya, a gefe guda, ta kasance a cikin waje zafi da dansho amma a ciki sanyi da bushe. Ya yi imanin cewa an kafa karafa a cikin Duniya ta hanyar haɗuwa da sulfur (yana ba da halaye masu zafi da bushe) tare da mercury (yana ba mai sanyi da danshi.) Wadannan abubuwa, mercury da sulfur, ya kamata a yi la'akari da su a matsayin ba abubuwa na yau da kullun ba amma masu kyau, abubuwa masu yiwuwa. Wanne ƙarfe ne aka kafa ya dogara da tsarkakar mercury da sulfur da kuma rabo da suka taru.[25] Daga baya masanin al-Rāzī (c. 865-925) ya bi ka'idar mercury-sulfur ta Jābir, amma ya kara da na uku, mai gishiri, bangare.[28]

Don haka, Jābir ya yi la'akari da cewa, ta hanyar sake tsara halaye na ƙarfe ɗaya, ƙarfe daban zai haifar. Ta hanyar wannan dalili, an gabatar da binciken dutsen falsafa ga alchemy na Yamma.[29][30] Jābir ya haɓaka ƙididdigar ƙididdiga inda haruffa tushen sunan abu a cikin Larabci, lokacin da aka bi da shi da sauye-sauye daban-daban, yana riƙe da takaddama ga dukiyar jiki.[25]

Hanyoyi da kayan aiki

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Al-Rāzī ya ambaci hanyoyin sunadarai masu zuwa: distillation, calcination, bayani, evaporation, crystallization, sublimation, filtration, amalgamation, da ceration (a process for making solids pasty or fusible.) Wasu daga cikin wadannan ayyukan (calcination, solution, filtration), crystallization da kuma sananne ne tacewa an yi su da pre-Islamic Alexandrian alchemists.[31]

A cikin Secretum secretorum, Al-Rāzī ya ambaci kayan aiki masu zuwa:[32]

  • Kayan aiki don narke abubuwa (li-tadhwīb): wuta (kūr), bellows (minfākh ko Ziqq), crucible (bawta), status bar status (a Larabci, daga Farisa) ko botus barbatus (a layi), ladle (Mighrafa ko milʿaqa), tongs (Māsik ko kalbatān), scissors (Mikhaʿ), hammer (Mukassir), fayil (mibrad).
  • Kayan aiki don shirya kwayoyi (li-tanjīr al-ʿaqāqīr): cucurbit kuma har yanzu tare da bututun kwashewa (qarʿ ko anbīq dhūm), karɓar matras (qābila), makaho har yanzu (ba tare da bututu na kwashe ba) (al-anbīq al-aʿmā), al-uthāl, goblets (qadaḥ), flasks (qārūra, da yawa quwāryya)), wanka a cikin ƙananan ruwa na aluldron (marq or tanjūr) da sauransu, adur, adur (s)),

Duba kuma

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  • Alchemy na kasar Sin
  • Kimiyya ta Musulunci

Manazarta

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  1. ↑ Anawati 1996.
  2. ↑ Sabra 1996.
  3. ↑ 3.0 3.1 Principe 2011.
  4. ↑ Lindberg 2007.
  5. ↑ Lindberg 2007.
  6. ↑ Lindberg 2007.
  7. ↑ von Franz 2006.
  8. ↑ von Franz 2006.
  9. ↑ von Franz 2006.
  10. ↑ 10.0 10.1 10.2 M. Ullmann, "Ḵh̲ālid b. Yazīd b. Muʿāwiya, abū hās̲h̲im.", in Encyclopedia of Islam, second edition, edited by P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, and W.P. Heinrichs, Brill, 2011. Brill Online. Accessed 20 January 2011. <http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-4151[permanent dead link]>
  11. ↑ 11.0 11.1 Holmyard, Eric John (1990). Alchemy (Unabridged and unaltered republ. of the work 1. publ. by Penguin Books ed.). New York: Dover Publ. pp. 63–66. ISBN 0-486-26298-7.
  12. ↑ Anawati 1996.
  13. ↑ Delva, Thijs 2017. "The Abbasid Activist Ḥayyān al-ʿAṭṭār as the Father of Jābir b. Ḥayyān: An Influential Hypothesis Revisited" in: Journal of Abbasid Studies, 4(1), pp. 35–61, pp. 36−37, note 6.
  14. ↑ Plessner, Martin 1981. “Jābir Ibn Hayyān” in: Gillispie, Charles C. (ed.). Dictionary of Scientific Biography. New York: Charles Scribners’s Sons, vol. 7, pp. 39–43; Forster, Regula 2018. “Jābir B. Ḥayyān” in: Encyclopaedia of Islam, Three.
  15. ↑ Stapleton, Henry E.; Azo, R.F.; Hidayat Husain, M. (1927). "Chemistry in Iraq and Persia in the Tenth Century A.D." Memoirs of the Asiatic Society of Bengal. VIII (6): 317–418. OCLC 706947607. pp. 338–340; Empty citation (help) vol. II, pp. 41–42.
  16. ↑ Darmstaedter, Ernst. "Liber Misericordiae Geber: Eine lateinische Übersetzung des gröβeren Kitâb l-raḥma", Archiv für Geschichte der Medizin, 17/4, 1925, pp. 181–197; Berthelot, Marcellin. "Archéologie et Histoire des sciences", Mémoires de l’Académie des sciences de l’Institut de France, 49, 1906, pp. 308–363; see also Forster, Regula. "Jābir b. Ḥayyān", Encyclopaedia of Islam, Three.
  17. ↑ Newman, William R. "New Light on the Identity of Geber", Sudhoffs Archiv, 1985, 69, pp. 76–90; Newman, William R. The Summa perfectionis of Pseudo-Geber: A critical edition, translation and study, Leiden: Brill, 1991, pp. 57–103. It has been argued by Ahmad Y. Al-Hassan that the pseudo-Geber works were actually translated into Latin from the Arabic (see Al-Hassan, Ahmad Y. "The Arabic Origin of the Summa and Geber Latin Works: A Refutation of Berthelot, Ruska, and Newman Based on Arabic Sources", in: Ahmad Y. Al-Hassan. Studies in al-Kimya': Critical Issues in Latin and Arabic Alchemy and Chemistry. Hildesheim: Georg Olms Verlag, 2009, pp. 53–104; also available online).
  18. ↑ Anawati 1996.
  19. ↑ pp. 86-92, Holmyard 1990.
  20. ↑ Anawati 1996.
  21. ↑ von Franz 2006.
  22. ↑ Julius Ruska, "Senior Zadith = Ibn Umail." Orientalistische Literaturzeitung 31, 1928, pp. 665-666
  23. ↑ Theodor Abt: "The Transmission of Ibn Umail's Vision to the Occident" in: Book of the Explanation of the Symbols - Kitāb Hall ar-Rumūz by Muhammad ibn Umail. Psychological Commentary by Theodor Abt. Corpus Alchemicum Arabicum (CALA) IB, Living Human Heritage Publications, Zurich 2009, p. 59-64.
  24. ↑ El Khadem, H. S. (1995). "A Lost Text By Zosimos Reproduced in an Old Alchemy Book". Journal of Chemical Education. 72 (9): 774. Bibcode:1995JChEd..72..774E. doi:10.1021/ed072p774.
  25. ↑ 25.0 25.1 25.2 25.3 pp. 74-82, Holmyard 1990.
  26. ↑ Holmyard 1990, pp. 21-22.
  27. ↑ Aristotle, On Generation and Corruption, II.3, 330a-330b.
  28. ↑ Holmyard 1990, p. 88.
  29. ↑ Ragai, Jehane (1992). "The Philosopher's Stone: Alchemy and Chemistry". Journal of Comparative Poetics. 12 (Metaphor and Allegory in the Middle Ages): 58–77. doi:10.2307/521636. JSTOR 521636.
  30. ↑ Holmyard, E. J. (1924). "Maslama al-Majriti and the Rutbatu'l-Hakim". Isis. 6 (3): 293–305. doi:10.1086/358238. S2CID 144175388.
  31. ↑ p. 89, Holmyard 1990.
  32. ↑ Anawati 1996.

Tushen da aka yi amfani da shi

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Ƙarin karantawa

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