Ibn Sina’s full name Abū ‘Alī al-Husayn ibn’ Abdallah ibn Sina (Persian ابوعلى سينا Abu Ali Sina or in writing arabic: أبو علي الحسين بن عبد الله بن سينا). Ibn Sina was born in 980 in the area Afsyahnah near Bukhara, Uzbekistan is now the region (then Persia), and died in June 1037 in Hamadan, Persia (Iran).
He is the author of 450 books on the subject of several large. Many of them are focused on philosophy and medicine. He is regarded by many as the “father of modern medicine.” George Sarton called Ibn Sina “the most famous scientist of Islam and one of the most famous in all areas, places, and time.” The most famous work is The Book of Healing and The Canon of Medicine, also known as the Qanun (full title: Al-Qanun fi Tibb At).

EARLY LIFE

His life is known through the sources of power. An autobiography discusses the first thirty years of his life, and the rest are documented by his student al-Juzajani, who is also secretary and friend.

Ibn Sina was born in the year 370 (H) / 980 (M) at his mother’s house Afshana, a small town is now territory of Uzbekistan (part of Persia). His father, a distinguished scholar Ismaili, came from Balkh, Khorasan, and at the time of the birth of his son he was governor of a region in one of Nuh ibn Mansur neighborhood, now Afghan territory (and Persian). She wanted her son’s well educated in Bukhara.

Although traditionally influenced by the Ismaili branch of Islam, Ibn Sina’s independent thinking by having intelligence and extraordinary memory, which allow the teacher followed by the age of 14 years.

Ibn Sina was educated under the responsibility of a teacher, and his ability soon made him the admiration of his neighbors, he displays an attitude of intellectual and exclusion of a child prodigy / Child prodigy who had memorized the Koran at age 5 years and also an expert in poetry Persian. From a vegetable pedagan he learned arithmetic, and he began to learn the other from a scholar who earn a living from caring for the sick and teaching young children.

Although major problems on the problem – the problem of metaphysics and in some works of Aristotle. Thus, for the next year and a half, he also studied philosophy, where he faces many obstacles. in several investigations of confusion, he will leave the book – his book, taking water for ablution, then go to the mosque, and continued praying until the guidance resolve difficulties – difficulties. In the late-night he would continue his studies, stimulating feelings with occasional glass of goat’s milk, and even in his dreams problems would follow and provide a solution. Forty times, it is said, he read the Metaphysics of Aristotle, till the word – he says his memory, but that is not known, until one day they found illumination, from the brief description by Farabi, which he bought at a bookstall for three dirhams. What is amazing is the joy of discovery, made with the assistance he expected only mystery, that accelerates to thank Almighty God, and give alms for the poor.

He studied medicine at the age of 16, and not only learned medical theory, but through service to the sick, through the calculations myself, discovered a method – a new method of treatment. These young people get labeled as a physicist at the age of 18 years and found that “Medical science is not a difficult or annoying, like mathematics and metaphysics, so I quickly make progress; I became an excellent doctor and began treating patients, using drugs — appropriate drug. ” The young physicist fame spread quickly, and he treated many patients without asking for payment.

His first job to be a physicist for the emir, who diobatinya of a dangerous disease. Avicenna employer gave him a gift of it by giving it access to the royal library Samanids, supporting education and science. When the library was destroyed by fire shortly thereafter, the enemy – the enemy of Ibn Sina accused of burning oa din, in order to hide the source of knowledge. Meanwhile, Ibn Sina, helping his father in his work, but still took the time to write some of the most original works.

When Ibn Sina’s 22-year-old, his father meninggal.Samanid dynasty to collapse in December 1004. Ibn Sina resisted Mahmud of Ghazni, and headed towards the West to Urgench in the modern Uzbekistan, where the vizier, regarded as seperguruan friend, gave him a small monthly salary. But a small salary, so Ibn Sina wandered from one place to another through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for talent – talent. Shams al-Ma’äli Qäbtis, the benevolent regulator Dailam, a poet and scholar, Ibn Sina, which expects to find a shelter, where about the year (1052) died were killed by the rebel troops. Ibn Sina himself at that time the disease is severe. Finally, in Gorgan, near the Sea Kaspi, Ibn Sina visiting with a friend, who bought a home near ruman Avicenna idmana learn logic and astronomy. Several of Ibn Sina’s guidebook written for these people, and the beginning of the book Canon of Medicine was also done when he lived in Hyrcania.

So who did make us? Most of us have been brought up more on science than religion, and to believe in the Big Bang and evolution more than God. But which makes more sense? And is there any reason why the theories of science and creationism cannot coexist?

The Big Bang may explain the origin of the universe, but it doesn’t explain the origin of the primordial dust cloud. This dust cloud (which, according to the theory, drew together, compacted and then exploded) had to come from somewhere. After all, it contained enough matter to form not just our galaxy, but the billion other galaxies in the known universe. So where did that come form? Who, or what, created the primordial dust cloud?

Similarly, evolution may explain the fossil record, but it falls far short of explaining the quintessential essence of human life—the soul. We all have one. We feel its presence, we speak of its existence and at times pray for its salvation. But only the religious can explain where it came from. The theory of natural selection can explain many of the material aspects of living things, but it fails to explain the human soul.

Furthermore, anyone who studies the complexities of life and the universe cannot help but witness the signature of the Creator. Whether or not people recognize these signs is another matter—as the old saying goes, denial isn’t just a river in Egypt. (Get it? Denial, spelled “de Nile” … the river Ni … oh, never mind.) The point is that if we see a painting, we know there is a painter. If we see a sculpture, we know there’s a sculptor; a pot, a potter. So when we view creation, shouldn’t we know there’s a Creator?

The concept that the universe exploded and then developed in balanced perfection through random events and natural selection is little different from the proposal that, by dropping bombs into a junkyard, sooner or later one of them will blow everything together into a perfect Mercedes.

If there is one thing we know for certain, it is that without a controlling influence, all systems degenerate into chaos. The theories of the Big Bang and evolution propose the exact opposite, however—that chaos fostered perfection. Would it not be more reasonable to conclude that the Big Bang and evolution were controlled events? Controlled, that is, by the Creator?

The Bedouin of Arabia tell the tale of a nomad finding an exquisite palace at an oasis in the middle of an otherwise barren desert. When he asks how it was built, the owner tells him it was formed by the forces of nature. The wind shaped the rocks and blew them to the edge of this oasis, and then tumbled them together into the shape of the palace. Then it blew sand and rain into the cracks to cement them together. Next, it blew strands of sheep’s wool together into rugs and tapestries, stray wood together into furniture, doors, windowsills and trim, and positioned them in the palace at just the right locations. Lightning strikes melted sand into sheets of glass and blasted them into the window-frames, and smelted black sand into steel and shaped it into the fence and gate with perfect alignment and symmetry. The process took billions of years and only happened at this one place on earth—purely through coincidence.

When we finish rolling our eyes, we get the point. Obviously, the palace was built by design, not by happenstance. To what (or more to the point, to Whom), then, should we attribute the origin of items of infinitely greater complexity, such as our universe and ourselves?

Another argument to dismiss the concept of Creationism focuses upon what people perceive to be the imperfections of creation. These are the “How can there be a God if such-and-such happened?” arguments. The issue under discussion could be anything from a natural disaster to birth defects, from genocide to grandma’s cancer. That’s not the point. The point is that denying God based upon what we perceive to be injustices of life presumes that a divine being would not have designed our lives to be anything other than perfect, and would have established justice on Earth.

Hmm … is there no other option?

We can just as easily propose that God did not design life on Earth to be paradise, but rather a test, the punishment or rewards of which are to be had in the next life, which is where God establishes His ultimate justice. In support of this concept we can well ask who suffered more injustices in their worldly lives than God’s favorites, which is to say the prophets? And who do we expect to occupy the highest stations in paradise, if not those who maintain true faith in the face of worldly adversity? So suffering in this worldly life does not necessarily translate into God’s disfavor, and a blissful worldly life does not necessarily translate into beatitude in the hereafter.

I would hope that, by this line of reasoning, we can agree upon the answer to the first “big question.” Who made us? Can we agree that if we are creation, God is the Creator?

If we can’t agree on this point, there probably isn’t much point in continuing. However, for those who do agree, let’s move on to “big question” number two—why are we here? What, in other words, is the purpose of life?

Early life

Saladin was born in Tikrit, Iraq. His family was of Kurdish background and ancestry, and had originated from the city of Dvin, in medieval Armenia. His father, Najm ad-Din Ayyub, was banished from Tikrit and in 1139, he and his brother Asad al-Din Shirkuh, moved to Mosul. He later joined the service of Imad ad-Din Zengi who made him commander of his fortress in Baalbek. After the death of Zengi in 1146, his son, Nur ad-Din, became the regent of Aleppo and the leader of the Zengids.

Saladin, who now lived in Damascus, was reported to have a particular fondness of the city, but information on his early childhood is scarce. About education, Saladin wrote “children are brought up in the way in which their elders were brought up.” According to one of his biographers, al-Wahrani, Saladin was able to answer questions on Euclid, the Almagest, arithmetic, and law, but this was an academic ideal and it was study of the Qur’an and the “sciences of religion” that linked him to his contemporaries. Several sources claim that during his studies he was more interested in religion than joining the military. Another factor which may have affected his interest in religion was that during the First Crusade, Jerusalem was taken in a surprise attack by the Christians. In addition to Islam, Saladin had a knowledge of the genealogies, biographies, and histories of the Arabs, as well as the bloodlines of Arabian horses. More significantly, he knew the Hamasah of Abu Tammam by heart.

Early expeditions

Saladin’s military career began when his uncle Asad al-Din Shirkuh, an important military commander under Nur ad-Din, started training him. In 1163, the vizier to the Fatimid caliph al-Adid, Shawar, had been driven out of Egypt by rival Dirgham, a member of the powerful Banu Ruzzaik tribe. He asked for military backing from Nur ad-Din, who complied and in 1164, sent Shirkuh to aid Shawar in his expedition against Dirgham. Saladin, at age 26, went along with them. After Shawar was successfully reinstated as vizier, he demanded that Shirkuh withdraw his army from Egypt for a sum of 30,000 dinars, but he refused insisting it was Nur ad-Din’s will that he remain. Saladin’s role in this expedition was minor, and it is known that he was ordered by Shirkuh to collect stores from Bilbais prior to its siege by a combined force of Crusaders and Shawar’s troops.

After the sacking of Bilbais, the Crusader-Egyptian force and Shirkuh’s army were to engage in a battle on the desert border of the Nile River, just west of Giza. Saladin played a major role, commanding the right wing of the Zengid army, while a force of Kurds commanded the left, and Shirkuh stationed in the center. Muslim sources at the time, however, put Saladin in the “baggage of the center” with orders to lure the enemy into a trap by staging a false retreat. The Crusader force enjoyed early success against Shirkuh’s troops, but the terrain was too steep and sandy for their horses, and commander Hugh of Caesarea was captured while attacking Saladin’s unit. After scattered fighting in little valleys to the south of the main position, the Zengid central force returned to the offensive; Saladin joined in from the rear.

The battle ended in a Zengid victory, and Saladin is credited to have helped Shirkuh in one of the “most remarkable victories in recorded history,” according to Ibn al-Athir, although more of Shirkuh’s men were killed and the battle is considered by most sources as not a total victory. Saladin and Shirkuh moved towards Alexandria where they were welcomed, given money, arms, and provided a base. Faced by a superior Crusader-Egyptian force who attempted to besiege the city, Shirkuh split his army. He and the bulk of his force withdrew from Alexandria, while Saladin was left with the task of guarding the city.

“Each of you is a shepherd, and all of you are responsible for your flocks.” (Saheeh Al-Bukhari, Saheeh Muslim)

The father is the shepherd over his family, protecting them, providing for them, and striving to be their role model and guide in his capacity as head of the household. The mother is the shepherd over the house, guarding it and engendering in it the wholesome, loving environment that is necessary for a happy and healthy family life. She is also the one who is primarily responsible for the children’s guidance and education. Were it not for the fact that one of the parents assumed the leadership role, then inevitably there would be perpetual disputation and fighting, leading to family breakdown – just as there would be in any organization which lacked any single hierarchical authority.

“God puts forth a similitude: a (servant) man belonging to many partners, disputing with one another, and a man belonging entirely to one master. Are those two equal in comparison? All the praises and thanks be to God! But most of them know not.” (Quran 39:29)

It is only logical that the one who is naturally the physically and emotionally stronger of the two parents is made head of the household: the male.

“…And they (women) have rights (over their husbands) similar (to the rights of their husbands) over them – according to what is equitable. But men have a degree (of responsibility, etc.) over them…” (Quran 2:228)

As for the children, the fruits of their parents love, Islam lays down comprehensive morals enjoining parental responsibility and the child’s reciprocal dutifulness to its parents.

“And treat your parents with kindness. If one or both of them attain old age in your care, never say to them a word (suggesting) disgust, nor reproach them, but address them with reverent speech. And humble yourself out of mercy before them, and pray: ‘My Lord! Be merciful to them for having cared for me in my childhood.’” (Quran 17:23-4)

Obviously, if the parents fail to inculcate the fear of God within their children from an early age because they are themselves heedless, then they cannot expect to see righteous gratitude returned to them. Hence, God’s severe warning in His Book:

“O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones.” (Quran 66:6)

If the parents do indeed strive to raise their children upon righteousness, then, as the Prophet said:

“When the son of Adam dies, all his actions have ceased except [three, a continuing charity, beneficial knowledge and] a righteous child who prays for their parent.” (Saheeh Al-Bukhari, Saheeh Muslim)

Regardless of how the parents raise their children, and irrespective of their own religion (or lack, thereof), the obedience and reverence that a Muslim son or daughter is required to show them is second only to the obedience due to the Creator Himself. Thus His reminder:

“And (remember) when We took a covenant from the Children of Israel, (saying): ‘Worship none but God and be dutiful and good to parents, and to kindred, and to orphans and to the poor, and speak good to people, and perform the prayer, and give the alms.’” (Quran 2:83)

In fact, it is quite common to hear of elderly non-Muslims converting to Islam as a result of the increased care and dutifulness their children gave them following their (i.e. the children’s) becoming Muslims.

“Say (O Muhammad): ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them…’” (Quran 6:151)

While the child is obliged to show obedience to both parents, Islam singles out the mother as being the one deserving the lion’s share of loving gratitude and kindness. When the Prophet Muhammad was asked, “O Messenger of God! Who from amongst mankind warrants the best companionship from me?” he replied: “Your mother.” The man asked: “Then who?” The Prophet said: “Your mother.” The man asked: “Then who?” The Prophet repeated: “Your mother.” Again, the man asked: ‘Then who?’ The Prophet finally said: “(Then) your father.”

“And We have enjoined on man to be dutiful and kind to his parents. His mother bears him with hardship and she brings him forth with hardship, and the bearing of him, and the weaning of him is thirty (30) months, till when he attains full strength and reaches forty years, he says: ‘My Lord! Grant me the power and ability that I may be grateful for Your Favor which You have bestowed upon me and upon my parents, and that I may do righteous good deeds, such as please You, and make my off-spring good. Truly, I have turned to You in repentance, and truly, I am one of the Muslims (submitting to Your Will).’” (Quran 46:15)

Conclusion

There exists in Islam a general principle that states that what is good for one is good for another. Or, in the words of the Prophet:

“None of you truly believes until he loves for his (believing) brother what he loves for himself.” (Saheeh Al-Bukhari, Saheeh Muslim)

As could be expected, this principle finds its greatest expression in a Muslim family, the nucleus of the Islamic society. Nevertheless, the dutifulness of the child to its parents is, in truth, extended to all the elders of the community. The mercy and concern that the parents have for their children is likewise extended to all the young ones. Actually, it is not as if the Muslim has a choice in such matters. After all, the Prophet did say:

“He who does not show compassion to our young, nor honor our elders, is not from us.” (Abu Dawood, Al-Tirmidhi)

Is it any wonder, then, that so many people, raised as non-Muslims, find what they are looking for, what they have always believed to have been good and true, in the religion of Islam? A religion where they are immediately and warmly welcomed as members of one loving family.

“Righteousness is not that you turn your faces to the east and the west. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth, in spite of love for it, to kinsfolk, orphans, the poor, the wayfarer, to those who ask, and to set slaves free. And (righteous are) those who pray, pay alms, honor their agreements, and are patient in (times of) poverty, ailment and during conflict. Such are the people of truth. And they are the God-Fearing.” (Quran 2:177)

“The Religion in the sight of Allah is Islam.” (Qur’an 3:19)

In another verse of the Holy Qur’an, Allah states:

“If anyone desires a religion other than Islam (Submission to Allah), Never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost.”(Qur’an 3:85)

If a person does not pronounce the Shahada and enter Islaam, we cannot say that he is a Muslim, even if he admired Islaam and recognized that it the best religion, a great religion, and so on. Abu Taalib, the uncle of the Prophet (peace and blessings of Allaah be upon him) died a kaafir (non-Muslim), and Allaah forbade His Prophet to pray for forgiveness for him, even though he used to defend the Prophet (peace and blessings of Allaah be upon him) and said in his poems: “I do know that the religion of Muhammad is better than all other religions of mankind; were it not for fear of blame or slander, you would find me accepting it completely.”

The History of Islam begins with Muhammad (c. April 20, 570 – June 8, 632 AD)[1] who was an Arabian religious and political leader who Muslims believe to be the last prophet of Allah (God). He is a descendent of Ishmael, a son of Abraham, he is considered the most important person in the religion of Islam.

Muhammad was born about April 20 570 AD in Mecca.When he was about forty years old, he received a revelation from the God and was then commanded to preach to the people the error of their pagan like ways. The religion that Muhammad preached was based on the Abrahamic concept of one God and was strictly monotheistic in nature. It accepted older biblical prophets and kings as prophets as well. To escape the persecutions of the Meccans Muhammad migrated to the nearby city of Medina in 622. From there through skilful diplomacy he subdued almost the entire Arab nation before his death in 632.

After Muhammad died, the Muslim leadership was assumed by Abu Bakr. He was followed by Umar, Uthman ibn Affan and then Ali. These four are called the Rashidun caliphs which means The Righteous Caliphs. The word caliph means religious and spiritual leader. Under these caliphs Islam became one of the most important religions of the middle East. Administrative offices of the Muslim nation were established. Under Umar more then two thirds of the Eastern Roman Empire was conquered by the Muslims. Umar also started the Muslim calender.

The first civil war in Islam, also known as the First Fitna broke out in Islam during the rule of the fourth caliph Ali and lasted throughout his caliphate. The third caliph Uthman ibn Affan had been murdered by rebel Muslim groups who had political motives. After Ali took over, the most important problem he faced was that of punishing those responsible for murder. However many people felt that before accepting the position of the caliph, Ali should have focussed his attention on finding and punishing the murderers. A group of people led by Muhammad’s wife Aisha, her brothers in law Talhah and Zubair ibn al-Awam refused to recognize Ali’s caliphate. They instead raised an army which met Ali’s army at Basra in Iraq, originally for the purposes of negotiations. In the night, some fighting broke out, probably out of confusion or due to rebel groups who were involved in the infamous murder. This led to the Battle of Bassorah (also known as Battle of the Camel) in which Ali’s party emerged victorious. Aisha was escorted back to Medina honorably after the battle by Ali.

This battle however did not entirely finish the tension in the Muslim empire. Ali was soon challenged by Muawiyah, the governor of the Muslim provinces of Syria. He too raised the issue of punishing Uthman’s murderers and refused to acknowledge Ali as caliph until the issue had been solved. Muawiyah was a kinsman of Uthman and his army pledged to bring to justice the murderers and those who sheltered them. People who are sheltering the murderers was a reference to Ali and his followers. Accordingly, the two groups met and fought a battle, called the Battle of Siffin. This battle ended in a draw and so both groups decided on arbitration which also didn’t lead to any concrete decision. Another group of Muslims, The Kharijites who had previously been with Ali, meanwhile rejected him because they felt that he was not following true Islam and conducting business over the caliphate as if it were his own property.

In the following years Ali’s governors could not prevent his losing provinces to Muawiyah who increased his strength by further expanding his army. Ali had shifted the capital of the caliphate from Medina to Kufa in 656. He was killed by a Kharijite assassin in 661.

Source : Wikipedia.org