Bimārestān
Bimārestān or Bimaristan ( Persian بیمارستان, 'Hospital') is the Persian term for hospital (bimār = "sick" Pahlavi (from: vīmār or vemār ), with the suffix " -stān " = location). Both the term bimārestān and the shorter variant mārestān found their way into al-ʿarabiyya (Arabic). The medieval ummah already used the term as a place where the patient could cure himself with professional help.
origin
The oldest Iranian hospital about which information exists was in the Academy of Gundischapur (formerly: Bēt Lapaṭ , Syrian: Beth-Lapat). It was established at an unknown time (after 271) and was prescribed to the medicine of the time . The most famous doctor and contemporary of the Prophet Mohammed was al-Ḥariṯ ben-Kalada aṯ-Ṯaqafī . He is said to have been connected to the Persian Academy of Gundischapur , perhaps even to have studied there. At Muhammad's own request, ben-Kalada is said to have treated one of the Prophet's companions ( Sahāba ), so that it can be assumed that Mohammed also knew the reputation of the academy and made use of trained doctors there. Contacts between the Academy of Gondishapur and the Umayyad dynasty are considered likely, but an official connection is only documented at the time of the Abbasids : Caliph al-Mansūr (714–775) called the doctor Jergīs b. Jebrāʾīl, the head of the hospital, went to Baghdad for treatment.
organization
A large bimārestān was usually divided into two sections, an ambulance and an infirmary. After their examination, outpatients usually received a prescription that allowed him to get medication at the pharmacy. If hospital treatment was required, the patient was referred to the appropriate department. Each department had a number of doctors and male and female nurses (farrāš) . Other assistants (mošref and qāʾem) were subordinate to the caretakers and had the additional task of soliciting alms. Other employees were the department administrator (wakīl) , the overseer (nāẓer) , a financial overseer (ḵazānadār) and the doorman (darbān) . Other employees monitored the foundation funds and their use.
Role in Islamic culture
In the entire Islamic cultural area, hospitals ( Darüşşifa in Turkish or Şifahane in Turkish ) were built in most large cities , which initially served more to isolate people with infectious or psychiatric diseases. Later, in addition to their role as public hospitals, the Bimārestāns also took on medical research and teaching.
Medical treatment
Hospitals were often built as part of a socio-religious building complex around a mosque, which also included a university ( madrasa ), library, pharmacy and kitchen. The institution was mostly financed by a religious foundation ( Waqf ) . Bimārestāns were secular institutions and treated the sick regardless of their origin or religion. Their statutes often contain the rule that no one may and should remain refused until health has been completely restored. Men and women were treated in separate but equally equipped departments. Depending on the size of the Bimaristan, separate departments for mental, infectious and eye diseases, surgical and non-surgical cases could be set up.
education
Larger bimaristans also served as medical schools and trained doctors. Medical training was acquired from private tutors, through own studies and in lectures. The Islamic hospitals were the first to keep accurate records of patients and their treatments. Most of the time, the students were responsible for keeping the medical records, which were collected by trained doctors and used as the basis for treating other patients. At the latest by the time of the Abbasids , formal approval was a prerequisite for practicing the medical profession. In 931, Caliph al-Muqtadir became aware of the death of a sick person due to medical malpractice. He then ordered Sinan ibn Thabit to examine the doctors. Nobody should be allowed to treat sick people without passing the exam.
Larger bimārestāns were often in the immediate vicinity of universities (madaris) . Famous madrasas such as the Nizāmīyas of Nīschāpūr, Isfahan, Balch or Baghdad also had hospitals. The foundation funds were used not only to pay grants for medical treatment, but also for training. There was a close connection between theoretical medicine and practice. Famous Muslim doctors such as ibn Sīnā were often among the Islamic scholars of the ʿUlamā ' and wrote works on Islamic philosophy .
Significant bimārestāns
The Bimaristan des Nur ad-Din (1145) in Damascus is one of the oldest surviving hospitals in Syria. Mosque and Hospital of Divriği in Anatolia (1228/29) since 1985 include the UNESCO - World Heritage Site .
literature
- Régis Morelon, Roshdi Rashed: Encyclopedia of the History of Arabic Science. 1996, Routledge, ISBN 0-415-12410-7
- AR Noshwrawy: The Islamic Biarmistans in the Middle Ages. Arabic Translation by M. Kh. Badra, The Arab Legacy Bul. No. 21, P 202
Web links
Individual evidence
- ↑ Fuad Sezgin: History of Arabic literature Vol. III: Medicine - Pharmacy - Zoology - Veterinary medicine . EJ Brill, Leiden 1970, p. 203-204 .
- ↑ a b c d BĪMĀRESTĀN, entry in Encyclopædia Iranica
- ↑ Peregrine Horde: The Earliest Hospitals in Byzantium, Western Europe, and Islam . In: Journal of Interdisciplinary History . 35, No. 3, Winter 2005, pp. 361-389. doi : 10.1162 / 0022195052564243 .
- ^ Françoise Micheau: The Scientific Institutions in the Medieval Near East, in: Régis Morelon, Roshdi Rashed, Encyclopedia of the History of Arabic Science . Routledge, 1996, ISBN 0-415-12410-7 , pp. 991-2 .
- ^ A b c Nigel J. Shanks: Arabian medicine in the Middle Ages . In: Journal of the Royal Society of Medicine . 77, No. 1, January 1984, pp. 60-65. PMID 6366229 . PMC 1439563 (free full text).
- ↑ a b c Haji Hasbullah Haji Abdul Rahman: The development of the Health Sciences and Related Institutions During the First Six Centuries of Islam . In: ISoIT . 2004, pp. 973-984.
- ^ A b c d Andrew C. Miller: Jundi-Shapur, bimaristans, and the rise of academic medical centers Archived from the original on December 29, 2015. In: Journal of the Royal Society of Medicine . 99, 2006, pp. 615-617. doi : 10.1258 / jrsm.99.12.615 . Retrieved December 29, 2015.
- ↑ a b Hussain Nagamia: Islamic Medicine History and Current Practice . In: Journal of the International Society for the History of Islamic Medicine . 2, No. 4, October 2003, pp. 19-30. Retrieved December 29, 2015.